Missed Church? Pastor’s Sermons


Rev. Betsy A. Garland

Reverend Betsy Aldrich Garland

SERMONS & E-Newsletter during this covid-19 crisis.


MVLP Gather ‘Round E-News – Issue #4

March 28, 2020

Mount Vernon Streams

For Pastor Bob’s live service from Mt. Vernon Church tomorrow at 12:30 p.m., go to the MVLP Facebook Page (https://www.facebook.com/MVLPspirit/) where you will find MOUNT VERNON STREAMS pinned close to the top of the page.  You also will find music there as Pastor Bob explores “Amazing Grace”!  If you want to follow the readings or don’t have Facebook, you will find the service as an attachment to this email.

The Birds of the Air:  A Reflection

 When Sonja suggested we add a wildlife corner to this newsletter, I immediately thought of Jesus’ words, “Look at the birds of the air,…” and the “lilies of the field,…” from passages found in both Matthew and Luke, included in their gospels to assure us that our life is more than food, the body more than clothing, a good message for us in this time of quarantine and sheltering at home.

It is not unusual to find images of birds in our scriptures where there are nearly 300 references to wings and feathers and flying.  How does Noah know the flood is over?  He sends out a dove, and God sends a dove at Jesus’ baptism.  The Psalmist asks for God’s care with, “Hide me in the shadow of your wings,” and Jesus cries over Jerusalem, “Wish I could gather you under my wings like a Mother Hen.” The ancient writer in the wilds of Arabia watches the majestic eagle soaring over his camp and writes, “As an eagle stirs up her nest, hovers over her young, spreads her wings, takes them up, bears them aloft on her wings: so the Lord alone [leads us].” The lesson was elemen­tary and lucid; they, God’s people, would soar above their troubles.

We modern folks have lost touch with much of God’s creation because we spend so much time inside, preoccupied with our gadgets.  Our “sheltering at home” is perhaps a blessing in disguise if we take the time to walk out of doors, breath fresh air on a daily basis, watch the birds from our windows.  This is a time to get perspective, to see life as more than “stuff,” to remember that we are part of God’s creative order and rejoice in all of it.

Prayer:  Dear God, remind me every time I see a bird that you love me.  And remind me of what I love rather than what I fear.  Amen.

Window on Wildlife

Sonja writes….

This winter our feeders (sunflower seed and suet blocks) have drawn quite a following of birds.  We have enjoyed chickadees, titmice, nuthatches, sparrows, slate-colored juncos, and cardinals.  The first three prefer to get a seed from the feeder and the latter three  prefer the ground, settling for the castoffs of the birds on the feeder and what we scatter when filling it.  However, Mrs. Cardinal has mastered the feeder as has a song sparrow.

We also have enjoyed woodpeckers coming to our suet blocks.  We’ve had several pairs of downy woodpeckers, one pair of hairy woodpeckers and a pair (at least one) of red-bellied woodpeckers.  Flickers do not come to the feeders though we occasionally see one under our hemlocks.  Despite the fact that we are out in the open the suet draws them and, once here, they tend to stay.  Now that it is warming up, we are confident there will be insects, grubs, etc., for them to eat.

Although robins have been around for many weeks, we had a flock foraging in the field where the green grass is poking through.  Black birds (starlings, cow birds and red-winged blackbirds) have been back for a couple of weeks, but they are ground feeders.  Now the grackles have arrived.  Once the grackles master raiding our suet blocks, it will be so frustrating that we will cease putting them out.  We will take in the sunflower seed feeder soon, as well.  (See also Sonja’s story about “The Nesting Box,” attached.)

Betsy adds:  In the meantime, what have you observed so far this spring?  Kim and I walked at the Cooke Farm in Sandwich yesterday and saw daffodils in bloom in protected spots.  I sat on a rock that had been nicely warmed by the sun and watched kids fishing as water spilled noisily over a dam.  Vines in the woods are sprouting leaves, and Weeping Willows are looking light greenish.  While we hunker down, Mother Nature is exploding in all her glory, God’s glory.  Don’t miss this miracle, and please share what you are seeing and feeling and hearing with the rest of us!  I’ll put you in the next issue!

Gather ‘Round for Bible Study

Both Rev. Betsy and Pastor Bob are setting up online Bible Study by Zoom, an internet conferencing resource.  To participate, decide which virtual “table” you wish to gather around and ask to be “invited,” which means that, when Betsy or Bob sets up their  Zoom meetings, they will invite you to join by your email.  You must ask ahead of time to be able to join in.  Although it takes a while to get the hang of it, it works!  You can also join on your smart phone.  Here are your options:

Psalms:  Tuesday & Friday mornings at 10:00 a.m. with Betsy, reading and discussing selected psalms. Begins Tuesday, March 31. Contact (by Monday) BetsyAldrichGarland@gmail.com.

Note:  Tracey suggests you google the song “You Have Searched Me and Known Me,” sung by

Esther Mui, based on Psalm 139:1-18.

Gospel of John:  Wednesday evenings at 6:30.  Begins April 1 – no fooling!  Contact (by Wednesday morning) Bob at revbobh@gmail.com.

Sewing Medical Face Masks

Laila Bennett writes from Collierville, Tennessee…

With us all being home because of Covid-19, we are looking for things to keep us busy. My daughter-in-law Brittany told me that there was a quilt shop in Collierville that was donating cut material to make medical face masks. As we all know, there is a shortage all over the country.  Because I sew, she asked me if I would make some. Of course I said sure, what else do I have to do?

My son, Ian, picked up the first ten masks for me to make. Then I had to figure out the pattern. My sister, Helena, had turned me on to DIYs on YouTube a few months ago.  So I thought, well I will go onto YouTube to see what they have. There are a ton of tutorials on how to make face masks. Who would have thought!  My first two attempts were a disaster. But then I got the hang of it, and now I sew about five a day.

There are people all over my community that are making these masks for health care workers. If you need something to do and you can sew, check with your local quilting supply shop. Maybe they are willing to help the cause by donating material.

Looking Ahead to April & Holy Week

 v Next Sunday, April 5, is Palm Sunday, and we have palms for the Mt. Vernon Larger Parish and Holy Mother of God.  Pastors Scott Knox and Bob Hollis will bring them to everyone who wants them and leave at your door.  If you are a member of Moosup Valley, please ask Betsy to put you on her list to give to Bob and Scott.

v Rev. Betsy and Pastor Bob are planning to gather us by Zoom for a Maundy Thursday Service, April 9, and an Easter Sunrise Service, April 12.  You will receive the Order of Worship for Maundy Thursday and the Sunrise Service as attachments to “Gather ‘Round” Issue #5 that I will send out on Wednesday.

v Pastor Bob’s Easter Service will be streamed on Facebook as usual.

 v  Rice City’s Turkey Supper scheduled for April 25 has been cancelled.  They hope to host a Strawberry Supper in June.

 Special Prayers:  Please remember…

v  Tina Lavallee is at the VA Hospital for testing – but anxious to be home!  Prayers, please, for diagnosis and healing!

v  Rev. Betsy’s brother Bill Aldrich came through surgery well on Thursday and hopes to be home soon.  He says it only hurts when he laughs!

Reach Out & Touch Someone by Phone

Before we hardly knew the extent of the virus keeping us apart, Jeanne Lavoie was on the phone early this week, checking in and connecting us to the rest of us.  I was so glad to hear her message and to know that we are in this together.  Some of the rest of you are doing the same.  So let’s all follow their lead and keep those phone calls coming, especially to those who live alone!

One Great Hour of Sharing

 When you give to the One Great Hour of Sharing, your gifts do more than you can imagine!

Churches across the country are receiving offerings not only for themselves but also for One Great Hour of Sharing for disaster, refugee, and global sustainable development ministries across the world.  Both the UCC and ABC participate.  Heaven knows, our gifts are needed this year more than ever!

To contribute to the OGHS – and to send your regular offerings – mail your Mt. Vernon donations to Ron Allen (116 Barbs Hill Road, Greene, RI  02827), Moosup Valley donations to Pat Safstrom (76 Moosup Valley Road, Foster, RI 02825), and Rice City donations to Phyllis Dexter (53 Moosup Valley Road, Foster, RI 02825).  OGHS checks should be made out to the church which will issue one check to the denomination.


May God bless you with the brush of soft feathers on your cheek.

May God carry you on outstretched holy wings, strong enough to bear all your anxiety, all your fear, all your sorrow.

May God teach you how to fly, even when body and mind grow timid and weak.

May you be lifted by God, today and every day, trusting in God’s love, now and forevermore.

Reverend Betsy can be reached at BetsyAldrichGarland@gmail.com or 401-463-8697.

Pastor Bob can be reached at revbobh@gmail.com or 401-440-7831.

Reverend Betsy Aldrich Garland

210 Plainfield Pike

Foster, Rhode Island 02825

(401) 463-8697 (cell)


MVLP Gather ‘Round E-News – Issue #3

March 25, 2020

Dear Friends,

This is the third issue of our E-newsletter, “Gather ‘Round,” to call us together through the internet to share news and needs and stories with each other.  If you have a tale to tell or a perspective to share, please send it on for the next issue!  I invited Pastor Bob to bring the reflection in this issue.

Pastor Bob Reflects

 These are trying times. This newsletter helps us to feel connected.  At the same time, we also are feeling isolated in our homes – as well as nervous about being out of them.  Some of us feel that way within ourselves because of the life choices that we have made or still are making.

One of the images that I remember most from 9/11 was when the first tower fell and all the people came running out of the cloud of dust on the NYC streets – except for the fireman and police and other first responders who were running against the tide through the crowd toward the falling tower.  There is a popular Christian song, “The God Who Stays,” by Matthew West:  You’re the God who stays. You’re the One who runs in my direction when the whole world walks away.  You’re the God who stays.

God is the One whom we can count on to be there when we are socially distant from one another, when we are sick and the whole world has had to walk away, when we drive people away with our anxiety and irritability, when we feel like the prodigal child who has wasted or misused what was given us.

When we feel overwhelmed, insignificant, alone, or abandoned, we can hear God say in the words of the Hebrew writer: Be strong and courageous.  Do not be afraid or terrified. For the Lord your God is with you. God will never abandon you or forsake you” (Deut. 31:6 NIV).  And in the words of the Apostle Paul:  You are hard pressed on every side, but you are not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed (2 Cor. 4:8-10 NIV).   

I invite you to think about these two scriptures and google “You’re the God Who Stays” and feel God’s Presence rush into your social distance, your isolated soul to say I am with you and I will never, ever leave you alone!  The Almighty God is with you now, with your loved ones in their places, and all this in God’s Hands and Heart.

Special Prayers:  Please remember…

v  Tina Lavallee was taken by rescue to the VA Hospital this morning.  Prayers, please, for medical intervention and healing!

v  Joanne Newton is home and doing well.  In a few weeks, she will go back for a second surgery to get the rest of the tumor.  She says, “Please, pleaseplease, everyone, pray for me, so I can get back to my life!”

v  Phyllis Dexter is eating better now and says she feels stronger.

v  Rev. Betsy’s brother Bill Aldrich is going into the Miriam for surgery tomorrow and asks for prayers for quick healing (so he can get back to his volunteer work)!

Welcome Home to Rev. Byron!

Yesterday, Rev. Byron Waterman moved back to Rhode Island from his home of many years in Connecticut, and his house there is going on the market.  He has moved into Senior Housing in Johnston, and his new address is Anchor Bay, 12 Old Pocasset Lane, Johnston, RI  02919.  I’m sure he’d love a card or note!

 Walk & Talk is taking a hiatus for now because of weather and concerns about the virus – even when we are keeping our distance.  Individuals might be able to walk on the track at Woody’s, although the playground is officially closed.  In the meantime, Carol and her Tamarack Farm horses are giving us a rain check.  Carol has contributed a poem, the text of which I am including here, and also as an attachment so you can see Arie and Rollin beside the poem:  “The Legend of the Arabian Horse” by James L. Manniso.

The morning sun painted a red desert sky, / Praises and prayers were chanted on high.
Whispering winds moved over the land, / Restlessly shifting the parched, white sand.

The sky grew dark, from crimson to gray, / Shadowy clouds mounted in swirling arrays.
Torrents of sand eclipsed the sun, / Earth and Sky became as one.

From this mystical play of Earth and Sky / Came a shrieking, thundering, mighty cry –
Like the shrieking call of a million birds, / Like the thundering hoofs of a mighty herd.

Swiftly this tempest of swirling sand / Raced the lightning across the land. /

Then God reached out, seizing this whirlwind force, / And from its fury formed the Arabian horse.

The creature’s beauty was unsurpassed, / Its gait elegant, its speed lightning fast.
Intelligent, graceful, a regal force – / God’s masterpiece, the Arabian horse.

Mount Vernon Streams

Pastor Bob will offer live-stream worship again from Mount Vernon on Sunday, March 29, at 12:30 p.m.  Although it was not easy for everyone to find last week, this time he has set it up differently.  Go to the MVLP Facebook Page (https://www.facebook.com/MVLPspirit/) where you will find MOUNT VERNON STREAMS pinned close to the top of the page where you also will find songs that will be sung as Pastor Bob explores “Amazing Grace”!

Foster DHS:  Carol Mauro has quite a few volunteers on a list who have contacted her and are willing to grocery shop, pick up prescriptions, etc., but needs grocery bags (both paper and plastic) for delivery of meals and groceries to family doorsteps.  Right now, all types of food are welcome – cereal, coffee, soups, condiments and prepared foods especially.  Yesterday, she participated in a coordinated regional program for the delivery of food for kids on free/reduced lunches when they are in school.

Technical Assistance Needed

Wayne Carlow has tried to send an email to Pastor Bob of a video of his singing “The Church in the Wildwood” that he thought would be nice for people to listen to during these difficult times – but it won’t go through.  He needs advice from someone who might advise him how to condense the video so it can be emailed.  Wayne’s email is WayneCarlow2014ri@gmail.com.

A Blessing

 And now, in keeping with Pastor Bob’s reflection, let us experience the light of God around us, the love of God enfolding us, the power of God protecting us, and the presence of God watching over us.  Let us remember that wherever we are, God is.  Amen.


Reverend Betsy can be reached at BetsyAldrichGarland@gmail.com or 401-463-8697.

Pastor Bob can be reached at revbobh@gmail.com or 401-440-7831.

Reverend Betsy Aldrich Garland

210 Plainfield Pike

Foster, Rhode Island 02825

(401) 463-8697 (cell)

Attachments area


MVLP Gather ‘Round E-News – Issue #2

Dear Friends,

Scripture to Center Us:  Jesus speaking to his disciples….  

What I’m trying to do here is get you to relax, not be so preoccupied with getting so you can respond to God’s giving. … . You’ll find all your everyday human concerns will be met. Don’t be afraid of missing out. You’re my dearest friends! The Father wants to give you [everything you need.] 

Luke 12:32-34 adapted from Peterson’s “The Message.”

This is the second issue of our E-newsletter, “Gather ‘Round,” to call us together through the internet to share news and needs and stories with each other.  If you have a tale to tell or a perspective to share, please send it to me for the next issue!

MVLP Worship Today (Sunday):  Pastor Bob will provide live worship from Mt. Vernon Church at 12:30 p.m. on the Mount Vernon Larger Parish Facebook Page.  Go to https://www.facebook.com/MVLPspirit/.


By her own admission, my mother was a worrier.  If I heard her once, I heard her say countless times, “And another thing I’m worried about….”  As I grew up, I would ask her, “What’s the first thing, then, that you are worried about?”  Of course, she never had an answer.  She worried about everything.

Now, worry can be helpful.  When we are in the midst of a pandemic, worry reminds us to wash our hands, check on our neighbors, stay out of crowds.  But hand-wringing worry without a corrective action can wear us out.  And worry that causes us to over-react by stock-piling food and paper goods so that the shelves are empty is not helpful for the common good.  Or for us – as we slip down the rabbit hole of self-centeredness and isolation.

Yes, I know we are afraid – of not having enough, of uncertainty, of being found in a strange new place where we are uncomfortable and out of control.  And, yes, bad things do happen to good people.  And when they do, we will “Gather ‘Round” to help and hug, to say we’re sorry, to turn things right side up again as best we can.  We are not alone.

One Great Hour of Sharing

 When you give to the One Great Hour of Sharing, your gifts do more than you can imagine!

This Sunday, March 22, is when most churches would receive their One Great Hour of Sharing offerings to support disaster, refugee, and global sustainable development ministries across the world.  Several denominations participate in this offering, including ours – UCC and ABC.  Heaven knows, our gifts are needed this year more than ever!

To contribute to the OGHS – and to send your regular offerings – mail your Mt. Vernon donations to Ron Allen (116 Barbs Hill Road, Greene, RI  02827), Moosup Valley donations to Pat Safstrom (76 Moosup Valley Road, Foster, RI 02825), and Rice City donations to Phyllis Dexter (53 Moosup Valley Road, Foster, RI 02825).  OGHS checks should be made out to the church which will issue one check to the denomination.

Walk & Talk is off to a great start.  Although the Town of Foster closed Woody Lowden’s – we don’t know if that includes the track – Carol Allen has invited us to come and Walk & Talk with her horses and then to take a walk around the pond.  (You can read all about them in the first issue of “Gather ‘Round.”)  We will meet Tuesday, March 24, at Tamarack Farm, 116 Barbs Hill Road, Greene at 10:00 a.m. (historic house at intersection of Vaughn Hollow and Potter).  Carol says to wear boots or hiking boots and bring spray for ticks for your pant legs.  As we have been doing, we can keep our distance, our hands in our pockets, and refrain from hugging as we give our immune systems and spirits a boost.  All are welcome!

Special Prayers:  Please remember…

v  Joanne Newton’s brain surgery went well Thursday, but she will need time to recover and will be in RI Hospital for a few days.  A second surgery will be needed at a later date.

v  Tina Lavallee’s surgery on her thumb went well, and she’s back home and enjoying this little E-newsletter!  Knowing we were praying helped her to relax.

v  Marilyn, Barbara Cederfield’s friend, has been given a clean bill of health after surgery for cancer and is thankful for the prayers and good wishes.

v  Rev. Betsy’s brother Bill Aldrich is having surgery on Thursday and asks for prayers for quick healing (so he can get back to his volunteer work, he says!).

v  Phyllis Dexter is eating better and getting a little stronger.

Foster DHS:  Carol Mauro needs help stocking the shelves, particularly quarts of shelf-stable milk as well as easily prepared foods that children can make when they are home from school and taking care of sick parents.  The run on food has been tremendous.  Call the office (392-9208) to offer delivery or help from a healthy distance.

And now may God bless you and keep you.  May God’s face shine upon you and be gracious to you. 

May God look upon you with kindness and give you peace.  Amen.

Reverend Betsy can be reached at BetsyAldrichGarland@gmail.com or 401-463-8697.

Pastor Bob can be reached at revbobh@gmail.com or 401-440-7831.

Reverend Betsy Aldrich Garland

210 Plainfield Pike

Foster, Rhode Island 02825

(401) 463-8697 (cell)


MVLP Gather ‘Round E-News – Issue #1

Dear Friends,

Scripture:   For though [we are] absent in body, yet [we are] with you in spirit, and [we] rejoice to see your morale and the firmness of your faith in Christ.  Colossians 2:5.

In the uncertain times of a Pandemic, we are still the Church, and Pastor Bob and I are still your pastors.  Social distancing will be the “new normal,” I’m afraid, for a few weeks or more, and while we aren’t holding worship services in our buildings and attending meetings, we still need to stay in touch and hold each other in our hearts and prayers.

So I am creating an E-newsletter for the MVLP that I’m calling “Gather ‘Round” to call us together virtually through the internet to share news and needs and stories with each other.  I’m planning a twice-weekly posting and encourage you to send me content to share with everyone.  Here’s what I have right now:

  1. Special Prayers:  Please remember…

v  Joanne Newton’s brain surgery went well yesterday at RI Hospital, but she will require a second surgery at a later date.

v  Tina Lavallee fell out of her wheelchair and ruptured tendons and muscles in her right thumb and wrist. She is having surgery today at the VA Hospital.

v  Phyllis Dexter is eating better today but still shaky.  She says she feels well taken care of by visiting nurses and therapists.  No visits but calls are appreciated.

  1. Foster DHS:  Carol Mauro needs 14 dozen quarts of shelf-stable milk as well as easily prepared foods that children can make when they are home from school and taking care of sick parents.  The run on food has been tremendous.  Call the office (392-9208) to offer delivery or help from a healthy distance.
  2. Walk & Talk:  This week I began what I am calling “Walk & Talk with Betsy” — although one doesn’t need me to do this!  I have invited people to come and walk at Woody Lowden’s on Howard Hill Road and identified the day and time to gather.  Four of us met and walked twice, keeping a safe six-foot distance and yet close enough to hear each other.  Two beautiful days restored our spirits and boosted our immune systems!  I will suggest days and times for next week when I see about the weather.  All are welcome! (Oops! Town of Foster just closed Woody’s!  Please stand by.)
  3. Horse Ministry:  Carol Allen sent me a link to an article in the RI Monthly magazine featuring her equine-assisted empowerment program.  You can read the article and see Carol and her beautiful horses by going to www.rimonthly.com/horsepowerment.coventry.  You also can find wonderful pictures and testimonies by googling Tamarack Farm Coventry directly.
  4. World Wide CommunityThis pandemic reminds us that we are all connected across the world. Everyone is our neighbor that Jesus calls us to love.  I received this prayer from a colleague who is active with the RI Interfaith Coalition to Reduce Poverty:

Solidarity Prayer for a Pandemic

May we who are merely inconvenienced remember those whose lives are at stake.

May we who have no risk factors remember those most vulnerable.

May we who have the luxury of working from home remember those who must choose between preserving their health or making their rent.

May we who have the flexibility to care for our children when their schools close remember those who have no options.

May we who have to cancel our trips remember those that have no place to go.

May we who are losing our margin money in the tumult of the economic market remember those who have no margin at all.

May we who settle in for a quarantine at home remember those who have no home.

During this time when we cannot physically wrap our arms around each other, let us yet find ways to be the loving embrace of God to our neighbors.


  1. MVLP Worship on Sunday: Pastor Bob will provide live worship from Mt. Vernon Church at 12:30 p.m. on Sunday on the Mount Vernon Larger Parish Facebook Page. Go to https://www.facebook.com/MVLPspirit/.

 Reverend Betsy can be reached at BetsyAldrichGarland@gmail.com or 401-463-8697.

Pastor Bob can be reached at revbobh@gmail.com or 401-440-7831.

Reverend Betsy Aldrich Garland

210 Plainfield Pike

Foster, Rhode Island 02825

(401) 463-8697 (cell)


Moosup Valley Church UCC

Night Blessings

John 3:1-17

March 8, 2020

The city was dark with just a sliver of a moon hanging in the sky.  A dog barked in the distance and another answered nearby.  The sound of a baby crying could be heard, and a soft voice crooning, lulling it back to sleep.  A well-dressed man stood hesitantly at the head of the street, looking out of place in that neighborhood.  He began walking, making a cautious way, staying in the shadows of the rough-hewn houses.  At one point, the man seemed lost, and he knocked hesitantly at a house where dim light showed.  The door was opened a fearful crack and a hand emerged, pointing the way.  The man stumbled on, seeming unsure but determined.  A sleepy rooster, startled, crowed at his footfalls.  Eventually, the man knocked, relieved, on another door, where candlelight spilled out. Jesus himself, expectant, curious, opened the door and welcomed him in.

Nicodemus was out of his element.  Men of his stature didn’t venture beyond their well-furnished quarters, especially not in the middle of the night.  He was a Pharisee, after all, a scholar, a Pharisee, but not an antagonistic one.  And he didn’t go slumming, especially at midnight.  But he had to meet this self-proclaimed prophet whom he had been watching for some time, this man, whose preaching had been tantalizing and astonishing the crowds.

Nicodemus was torn:  This Jesus from Nazareth could upset the precarious peace that his ruling class negotiated with the Romans; they have “gone along to get along.”  Jesus could be trouble, big trouble.   Besides, Nicodemus was used to making the rules on his terms; he was used to being right, making the important decisions.  Jesus troubled him – but he didn’t quite know why.  He needed a face-to-face meeting.  But he’d have to be careful.  His colleagues couldn’t know where he’d gone.  It would have to be in the middle of the night.  He made some discreet inquiries about where Jesus was staying, let one of the disciples tip Jesus off that he, Nicodemus, would come after dark, in the night.  And here he was, hungry for something, he knew not what.

Nicodemus addressed Jesus as “rabbi,” treating him as an equal, a big concession: “Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.”  Nicodemus confesses a private faith in Jesus’ words and deeds, but he is not willing to go public, to declare himself a follower of Jesus, not yet.  He and Jesus huddle together in the small room, a candle sputtering on the table.  “Very truly, I tell you, no one can see the kingdom of God without being born from above,” Jesus challenges him.  What is this nonsense that Jesus is talking?  Nicodemus is used to literal interpretations; he misses Jesus’ spiritual invitation:  “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes.  So it is with everyone who is born of the Spirit.”

Nicodemus is used to having truth nailed down, clear, obvious to the one who hears.  Jesus is a mystery, one who speaks in riddles.  “From above,” anōthen in the Greek, can be translated three different ways – “again,” “anew,” or “from above.”  For me, born anew is more helpful than born again.  It speaks to our need to beyond the simple belief system of our Sunday School years to a more sophisticated adult faith, a faith that keeps up with the suffering in our lives and the complexity of the times we live in.

It is no accident that Nicodemus comes in the night.  Light and dark are common themes in the Gospel of John, and Nicodemus lives in the darkness.  Yet he hungers for the light, to know for himself, to see, to find a faith that speaks to him beyond his limited experience, beyond the law, a faith that means something beyond self-preservation.

What does “born anew” mean to you and me in the 21st century?  Surely, when we lie awake in the dark of the night, we know that something in us needs to be born anew, needs to be changed, needs to let the Spirit, who comes like a wind from out of nowhere, to find us – and bring us home.  Like us, something is restless in Nicodemus.  He needs a new vision, a new vocation.  Is this peasant from Nazareth going to be the key to a new Nicodemus?  What would becoming a disciple of this upstart Jesus mean for his position in the Sanhedrin, as one of the Pharisees?  No, he will play it safe and hide his relationship with God.

Nicodemus knows that God intends for him to be a blessing, but he is not ready to go forth to a strange new place, no, not yet.  But the Spirit tears at his confidence, lifts up the edges of his comfort, urges him to trust this Jesus.  Nicodemus wants to be as a child and stay safe in his mother’s womb, but Jesus invites Nicodemus to grow up, to let God work in his life.

This, my friends, is the Lenten journey:  to come out of the spiritual closet, to renew our relationship with God, to grow in our Christian faith – a faith that is as much about doing for others as it is about believing, a faith that ignites our hearts to be a blessing to others.

We realize this when we look beyond today’s lectionary reading which stops just short of the rest of that passage and this truth, these words, “But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.”

Like Nicodemus, we stumble down dark streets in search of the Holy, in search of the Word that will save our lives, in search of the Spirit that will come to rest upon us and lead us into the light.  This is our Lenten journey.   Our lives and our communities depend upon the path we take.  Jesus shows us the way.

May it be so!



Moosup Valley Church UCC

The Temptation of Power

Matthew 4:1-11

March 1, 2020 – First Sunday in Lent

Today is the first Sunday in Lent, the season between Ash Wednesday and Easter, a time for self-examination, prayer, fasting, and good deeds which begins, in most churches, with the imposition of ashes.  The lectionary takes us to Matthew’s story of Jesus’ experience in the wilderness.

In the previous chapter, Jesus had just been baptized by his cousin John in the Jordan, where the Spirit of God descends on him and a voice out of the cloud says, “This is my Son, the Beloved, with whom I am well pleased.”  “Beloved” also can be translated as “chosen,” and, like wise persons among us through history, Jesus must have felt the need to go off by himself to sort this out – chosen for what?  We don’t know if he understood his emerging ministry at this point, where his passion was going to take him.  We only know he needed time for self-reflection without the distractions of the world.  Before he was healer, teacher, and liberator, Jesus needed to be alone with God.

During these 40 days in the wilderness, Jesus is confronted by the voice of evil three times:  first, to turn stones into bread to end his hunger, second, to throw himself from the top of the temple in Jerusalem, forcing God to save him, and third, to sell his soul for all the power in the world.  Jesus resists these temptations, and in each case – even when the devil quotes scripture to him – he defers to God:  “One does not live by bread alone,…”, “Do not put the Lord your God to the test,” and “Worship the Lord your God and serve only him.”  Actually, the three temptations are essentially the same temptation; the devil has a one-track mind.  They all are about the temptation to assume the power that rightfully belongs only to God.

The devil’s first temptation is to satisfy Jesus’ hunger, but he doesn’t offer to bring in a picnic basket.  No, he wants Jesus to flourish his magic wand and turn the stones into lunch.  But Jesus knows that God-the-Creator didn’t design the world to work this way, the world that God pronounced “very good” in Genesis, so Jesus respects the laws of nature and declines.

In the second, the devil tempts Jesus to go for celebrity status.  Throw yourself from the temple, make a splash, we’ll put you on the front page of “The Jerusalem Times,” he offers.  In the face of the Roman occupation, the people need a hero.  So throw yourself down, won’t you?  But Jesus knows that media triumphs aren’t what God wants.  God wants changed hearts, not heroes.  So Jesus declines the publicity stunt as well as the magic trick.

The third is similar in that the devil tempts Jesus with all the power in the world, with ultimate power, with dominion over all the people and all the nations.  Good people have always struggled with this temptation, have sought to cozy up to the powers-that-be, to have control, to follow the money….  The gospel of divine love which Jesus preached has, too often, been corrupted by a bid for power-over-many by a bid for power-of-the-few who claim the gospel for themselves.  Consider the Crusades and the Inquisition in centuries past, not to mention the current situation in Washington today.  But Jesus cannot be bought by riches; for the third time, he declines the devil’s offer.

Temptation comes to us in the form of pride and selfishness and apathy.  Temptation comes when we look at what others have and feel insecure that we don’t have enough.  Temptation comes when we think our way is the only way.  Temptation comes when we look away from those who are in need and remain unaffected by poverty and disease.  Temptation comes when we justify self-serving lies and racist jokes, when we gossip about each other.  Yes, the devil tempts us, too – and his ideas are very attractive.  We all want to be powerful, to have control, to be celebrated.  Yet Jesus, our role model, the one who teaches us how life is to be lived and cared for, chooses holiness over temptation.  He declines the power that serves only himself, power that puts him on a pedestal, power over others, instead of power with and for others.

Forty days alone with God in the wilderness, and Jesus emerges a new man, one clear about his mission, God’s mission, for what he has been chosen.  So, too, Lent is a time for us to reflect on who we are, and whose we are, and what we are called to be and do.  Lent is a time to overcome the temptation to think that we are the center of the universe, that the world owes us a living, that God cares only for us.

And so Jesus gathers his cloak around him, convinced, now, that God has a mission for him – to bring God’s light and life and love into the world – ready for this ministry, whatever it may bring, even death on the cross.  And with angels by his side, Jesus ends his time away and begins his Galilean ministry.  The people are hungry for him, in the words of Isaiah, “to preach good news to the poor, to proclaim release to the captives and recovery of sight to the blind, to liberate those who are oppressed, and to proclaim the year of God’s favor.”

Part of the purpose of a church is to remind believers that we, too, are sons and daughters of God.  We come to church to worship to enrich and clarify that identity through the study of God’s word and the celebration of God’s presence at the communion table.  In this world of clamoring idolatries – the persuasive whispers of the devil – we need the season of Lent to remind each other that God’s kingdom is not about violence and domination,       but about servanthood for all the people; not about our own pleasure, but about holiness and right living; not about lies and deception, but about truth with sets us free.

Lent reminds us what the beloved daughters and sons of God must affirm and what we must deny.  It begins with the moving, ancient ceremony of receiving ashes as a sign of penitence and confession with the words from Genesis, “Remember that you are dust, and to dust you shall return,” reminds us of our mortality, and our need for God in this broken-hearted world of ours.

 [Distribution of ashes during the hymn, “Lord Jesus, Who through Forty Days” ….]       


Moosup Valley Church UCC

Beyond the Law

Matthew 5:21-37

February 16, 2020

We continue today in the fifth chapter of the Gospel of Matthew, which scholars have divided into readings for four different Sundays.  Three weeks ago, the focus was on the Beatitudes, and two weeks ago Jesus tells those gathered around him to be “salt” and “light.”  Jesus adds these qualities to the 10 commandments.  In addition to not killing or stealing or bearing false witness, we need to use our “saltiness” to make the world better, and we need to shine our “light” into all the dark places in our world, including into our own souls.

This week is similar. Jesus fleshes out some of the most contentious of the Ten Commandments for his disciples:  murder, adultery, divorce, and swearing.  These four are the “hot button” issues of his day – just as health care and abortion, racism and immigration are our issues today.  And just as in previous texts, Jesus is not overturning the law; he is not contradicting the Ten Commandments but transcending them; adding meaning to the law, taking it beyond a checklist of behaviors, a list of dos and don’ts.

What he is adding is love, the overarching commandment – the big umbrella commandment – over all the others.  Ultimately, the commandments are about loving relationships.  We should not be surprised:  Remember the Greatest Commandment?  When Jesus was asked the trick question of what is the greatest, he responds, “You shall love the Lord your God with all your heart and mind and soul and strength.  And the second is like it: you shall love your neighbor as yourself.”  Why is love so important?  Because love leads to abundance – for everyone.

And now Jesus gets down to specifics:  The first issue he addresses is murder, and he redefines murder as all the little ways we hurt each other with our anger, all of our little cruelties, sarcasm, slights, and meanness.  We squeeze love and life out of each other little by little, don’t we?  Until too many people don’t think they are worthy of love.

Let me demonstrate with this [hold up] “IALAC” sign:  We all have one, and we walk around with it on our chests every day.  And each time we are hurt or experience a “put down,” a little piece is torn off.  For example, in nursery school, we knock over the tower of blocks we have built painstakingly, and the teacher says, “My, aren’t we clumsy today!”  [Tear]  You’re sound asleep and your father walks into your room and says, “Get your lazy ass out of bed!  You’re going to be late for school.”  [Tear]  You have a bout of illness [tear], or your parents divorce [tear], or you are abused, heaven forbid [tear], or your family is homeless because one of your parents lost a job or got sick [tear] – and you think God is punishing you for something.  Your spouse tells you she or he is unhappy in the relationship [tear] or your boss tells you the company can’t afford you anymore [tear] or the government says you can’t use the restroom that matches the gender you know you are [tear].

Life is full of trouble.  And we all walk around with an IALAC sign on our chest.  And every day when we wake, our IALAC sign is a little smaller because of the abuse we’ve suffered the day before.  What does this stand for?  I Am Lovable And Capable.  When we are loving toward each other – in our families, in our churches, in our workplaces and in our communities – when we are kind and helpful, supportive and encouraging, we create abundance.  Love is the greatest commandment, and we increase love, or decrease love, by the way we treat each other.

Next Jesus turns to adultery and divorce.  Now, the love Jesus is advocating is not romantic love.  That’s a fairly new invention in human affairs.  Marriage in the ancient world was not about romance but about blood lines, property, and creating alliances.  Traditional marriage was between one man and many wives.  But even there, relationships are important, love is important.  Jesus says that adultery starts in one’s heart – and we need to weed it out – because it leads to broken relationships and works against love.  Today we might well consider expanding our understanding of adultery to a marriage in which one partner is stifled or controlled or manipulated by the other partner, any relationship in which one does not have the opportunity to learn and grow and flourish.

In Jesus’ day, divorce was a death sentence for women.  A woman who was thrust out of the extended household had no means of protection and support.  She becomes immediately homeless and hungry – and is left with the community’s condemnation because they assume she is an adulteress.  So here, as he so often does, Jesus is taking a woman’s side – arguing that a wife should not be divorced because her husband is tired of her or has another women he wants to wed.  She should not be divorced without cause.

These days divorce is not a death sentence, especially for a woman who has an education and a good job.  And if a couple is not happy together, most of us would support their right to divorce – although less so if there are children involved and they are able to resolve their differences.  But we all know women who are in abusive relationships – and sometimes a divorce is the only way to have a life free of fear, or to raise the children in a loving environment, or to give the two parties a chance to begin again with someone with whom they are more compatible.  In 1943, German theologian Dietrich Bonhoeffer wrote this bit of wisdom to a young couple about ready to marry, “It is not your love that sustains the marriage, . . .  but the marriage that sustains your love.”

For Jesus, supportive relationships were more important than the “law.”  Remember he admonished the Pharisees with “The Sabbath is made for man, not man for the Sabbath,” when they criticized him for allowing his disciples to pick some grain on the Sabbath, making the rules more important than human need.  Jesus knows that love makes the world go round; love builds relationships and sustains communities.  We need to love each other, because . . .  Loved people love people.  Freed people free people.  Accepted people accept people.

But loving is more easily said than done.  We all carry a lot of hurt around with us; we are all damaged.  And sometimes we need to untangle the hurt, and free ourselves from our old baggage in order to make room for love.  We need to be intentional about love.  Let me show you what I mean ….


Instructions for Installing Love on the Human Computer:

May 29, 2010 at 5:31pm


[Customer makes phone call ….]


Tech Support: Yes, how can I help you?

Customer: Well, after much consideration, I’ve decided to install Love. Can you guide me through the process?

Tech Support: Yes. I can help you. Are you ready to proceed?

Customer: Well, I’m not very technical, but I think I’m ready. What do I do first?

Tech Support: The first step is to open your Heart. Have you located your Heart?

Customer: Yes, but there are several other programs running now. Is it okay to install Love while they are running?

Tech Support: What programs are running?

Customer: Let’s see, I have Past Hurt, Low Self-Esteem, Grudge and Resentment running right now.

Tech Support: No problem, Love will gradually erase Past Hurt from your current operating system. It may remain in your permanent memory but it will no longer disrupt other programs. Love will eventually override Low Self-Esteem with a module of its own called High Self-Esteem. However, you have to completely turn off Grudge and Resentment. Those programs prevent Love from being properly installed. Can you turn those off?

Customer: I don’t know how to. Can you tell me how?

Tech Support: With pleasure. Go to your start menu and invoke Forgiveness. Do this as many times as necessary until Grudge and Resentment have been completely erased.

Customer: Okay, done! Love has started installing itself. Is that normal?

Tech Support: Yes, but remember that you have only the base program. You need to begin connecting to other Hearts in order to get the upgrades.

Customer: Oops! I have an error message already. It says, “Error – Program not run on external components.” What should I do?

Tech Support: Don’t worry. It means that the Love program is set up to run on Internal Hearts, but has not yet been run on your Heart. In non-technical terms, it simply means you have to Love yourself before you can Love others.

Customer: So, what should I do?

Tech Support: Pull down Self-Acceptance; then click on the following files: Forgive-Self; Realize Your Worth; and Acknowledge your Limitations.

Customer: Okay, done.

Tech Support: Now, copy them to the “My Heart” directory. The system will overwrite any conflicting files and begin patching faulty programming. Also, you need to delete Verbose Self-Criticism from all directories and empty your Recycle Bin to make sure it is completely gone and never comes back.

Customer: Got it. Hey! My heart is filling up with new files. Smile is playing on my monitor and Peace and Contentment are copying themselves all over My Heart. Is this normal?

Tech Support: Sometimes. For others it takes a while, but eventually everything gets it at the proper time. So Love is installed and running. One more thing before we hang up.

Love is Freeware.

Be sure to give it and its various modules to everyone you meet. They will in turn share it with others and return some cool modules back to you.

Customer: Thank you, God.

CREATOR, aka, Tech Support: You’re Welcome, Anytime.


A reporter without a lot of patience once asked Swiss theologian Karl Barth for a brief summary of his 12 thick volumes of church dogmatics.  Barth could have given him a profoundly intellectual reply.  Instead he simply said, “Jesus loves me! This I know, for the Bible tells me so.”  Yes, indeed.  Jesus loves me – and you – and everyone in this church – and those who have never entered a church – and those who are afraid to enter a church because they don’t think they are good enough – or think you won’t think they are good enough . . ..

Yes, Jesus has reminded us of the ancient commandments, but the purpose of these commandments is to build love.  And, yes, I hope you bought your sweetie a card this Valentine’s Day, but remember your obligation to love goes far beyond your spouse, your family, your friends, your neighbors and coworkers to the ends of the earth.

May it be so.




Moosup Valley Church

Bringing Out the Blessings

Matthew 5:13-20

February 9, 2020

“You are the salt of the earth;…” Jesus tells the people gathered around him.  Why salt?  Why does Jesus choose salt?  We know we need some – especially on a hot summer’s day  but our doctor may tell us to go easy on salt.  Not good for our blood pressure!  But what would popcorn be without salt?  And how would we manage on slippery roads and steps without salt?

In ancient times, salt was not wasted on the roads!  Its importance is emphasized by the Israelites who used salt as a sign of the covenant:  in the Book of Numbers, in the Torah, “It is a covenant of salt forever, before the Lord,” and later in Chronicles, “The Lord God of Israel gave the kingdom over to David forever, even to him, and to his sons, by a covenant of salt.”  Even today, on Friday nights, our Jewish neighbors dip the Sabbath bread in salt, keeping the agreement between God and God’s people.

So, salt was a precious commodity in the ancient world; people traded in salt, like we would in gold or cash.  Salt caravans were among the earliest commercial enterprises.  It was needed then, like now, for health, to sustain life.  Salt preserves food and alters its taste, bringing out the goodness.  So it’s no wonder Jesus chooses salt to describe his closest followers.  Being called “the salt of the earth” was no small thing! His listeners must have been astonished!  They must be worth something in Jesus’ eyes!

And then Jesus uses another metaphor:  “You are the light of the world.”  This, too, is a common reference for his audience, all those people gathered around.  They know that the prophet Isaiah years before told his people that they are to be, “a light to the nations” (42:6).  And in one of this week’s lectionary readings, Isaiah (58:1-12) says, “If you remove the yoke from among you, / the pointing of the finger, the speaking of evil, / if you offer your food to the hungry and satisfy the needs of the afflicted, / then your light shall rise in the darkness . . ..”

Out here in Foster we know how dark it can be at night. But Isaiah is not just talking about outer darkness but also inner darkness, the darkness of the soul, the hidden places in our psyches that make us mean, or angry, or selfish, or a bully.  We are all wounded by the harshness of life.  It’s part of the human condition.  When I meet people who are cruel or selfish or insensitive, I wonder what happened to them when they were little to cripple them this way?  What abuse or demeaning language has stunted their human development?

But we don’t have to let the wounding define us.  I meet people all the time who have overcome violent childhoods and the prejudice they were taught.  God’s healing light can shine in our own darkness.  And we live in a dark and broken world – stressful, dangerous, unequal, fearful.  We all know we could use some light in our mental health system, in our schools, in our financial sector, in understanding why poverty exits in the richest country on earth.

Last Sunday, the Gospel was the Beatitudes from Jesus’ Sermon on the Mount.  The Sermon is a high call to be a blessed peacemaker, to be slow to anger, to be low on lust and high on love.  Jesus is showing his listeners the pattern for living in God’s world, what often is called the “kingdom of God.”  The Sermon also is a reminder that we fall from that high calling, that we are often broken people who have lost our saltiness, whose lights have been dimmed or put out. And so we come to church to hear the gospel, to receive words of forgiveness, to break bread together, to connect with each other, and to draw life from Jesus’ word.  We come to church to receive a certain saltiness, to have our batteries recharged so that we shine more brightly,

Now, the people to whom Jesus was preaching knew the Old Testament texts, especially the Pharisees in the crowd.  They, of course, knew the law – they were the professional interpreters of it.  It must have made them angry that Jesus goes beyond the letter of the law and teaches that we must be God-like in our dealings with each other.  It’s not enough to refrain from killing, stealing, bearing false witness.  “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill.”  Jesus adds to the law.

That is, in addition to following the Ten Commandments – thou shalt not kill, commit adultery, steal, bear false witness – Jesus says we also need to be like salt and light.  Instead of a check list of dos and don’ts – actions – we are to demonstrate certain qualities of being – beingness – in the world.  We are to use our saltiness to change the world, to bring out the goodness in the world.  Our light to illuminate the dark places and bring the light of truth to bear on the confusion.  And if not?  Jesus challenges those who have ears to hear to be good for something – and if not, they will be useless, thrown out and trampled underfoot.

Salt and light….  On Friday afternoon several years ago, I stood with several ministers and rabbis at a mosque in North Smithfield, Masjid AL-ISLAM., as the worshippers from all over the world left after their Friday prayers.  They were black and white, nicely dressed or not, men and women, some holding infants, young and old.  We know the Mufti, a Muslim scholar, from our interfaith work, and he had announced to his congregation that a few religious leaders he knows would be standing outside as a show of support.

I was amazed by the number of people pouring out of the building and how appreciative they were that we were there.  “Thank you!” they said, one after the other.  Some of them shook our hands; some put their hand over their hearts.  More than one women threw her arms around me with tears running down her cheeks.  “Thank you for being here!  It makes us feel safe!”

Salt and light….  We are called to be salt and light – and there are all kinds of ways to be these things, not just in visiting a mosque.  We can be like the East Providence Police who park their cruisers off the Veterans Memorial Parkway across the Providence River from Hasbro Children’s Hospital and flash their lights to say goodnight at 8:30, creating magic for kids facing cancer.  We can reach out to strangers on our shores, visit in nursing homes, collect groceries for hungry families, go out of our way to offer a kind word, to hold out a helping hand.

What can one person do?  How can a small church like Moosup Valley be “the light of the world”?   Are we too small?  Too poor?  Don’t have enough people?  These things don’t matter in God’s eyes!  Only faithfulness matters.  In Palestine, people lived in one-room houses.  Yet Jesus reminds them that a lamp set on a lampstand gives light to all the house.  Every church has something to offer, gifts to bring, ways to make a difference.

Jesus tells us to be salt and light—and to live righteously, that is to live right, according to his, Jesus’, example.  Jesus tells his followers to mix their special saltiness into the bread and the stew of all the world and to reflect God’s light and love into all its dark and broken-hearted corners.

May it be so!



Moosup Valley Church UCC

The Place God Calls You To

Matthew 4:12-23

January 26, 2020

The story begins in earnest now.  The Wise Men from the East have come and gone. Jesus has been baptized by his cousin John in the Jordan River. He has been tempted in the wilderness by pride and ambition.  John has been arrested for speaking truth to power, and Jesus steps onto center stage.

The Gospel of Matthew is not the first gospel to be written but it’s the first in our Bibles because he is writing primarily for a Jewish audience, and this gospel is a good bridge between the writings of Israel, which we call the Old Testament and our Christian writings, which we call the New Testament. Matthew wastes no time proclaiming that Jesus is the Messiah, the One for whom they had been waiting for centuries.  Isaiah’s prophecy has been fulfilled:  “…the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.”  Jesus is the Light, the One.

And the One comes with a message:  “Repent, for the kingdom of heaven has come near,” a message of good news.  Matthew consistently references the Kingdom of Heaven.  He’s not talking about going to Heaven or escaping from this world to another one.  He’s telling us that God’s rule is coming to earth “as it is in Heaven.”  So Jesus’ call is not to future salvation but to contemporary action – to fish for human beings, his first followers.

Jesus’ first action is recruitment, to engage others to undertake this journey with him.  He comes upon two brothers – Simon and Andrew – and because they have only a net, we know they are poor.  “Follow me,” Jesus says.  Immediately, they leave their nets.  Was there no one they needed to tell?  Nobody who would wonder why they didn’t come home for supper?

Next, Jesus spots the sons of Zebedee, James and John, fishing from their boat.  They are more affluent because they have a boat and can leave the shore for deeper water for their fishing.  In Mark’s version of the story, they even have employees, so they have a little business going.  How will Zebedee manage without his sons’ strong arms?  Regardless, the point is that Jesus summons people from the midst of their daily lives, from their families, from their workplaces.  Jesus calls them into a new set of relationships, into a new vocation as disciples.  One commentator notes,

“God is still speaking to us in the midst of our efforts to focus on living comfortable, orderly, pleasant lives….  God calls us, each in our own setting, to repent, that is to turn in a new direction, to open our lives to a radical renewal that may upset and re-orient our neat little, hard-won patterns of comfort and familiarity, the unquestioned assumptions, perhaps the privilege we enjoy without being aware of it.”[1]

We might wonder why Simon and Andrew, James and John, dropped everything and followed Jesus.  We can’t know what was in their hearts.  Were they were hungry for a different life?  Fishermen only because no one had ever offered them anything else?  Is this all there is?  Are we the only society that raises that question?  Perhaps Jesus knew these men were ripe for the adventure of a lifetime, to turn away from material things and self-interest, to let go of “stuff,” boats and nets and responsibilities, re-set their lives on the things that make for love and joy, for justice and peace.

The things that make for joy?  I’ve always had the impression that the fishermen followed Jesus because he had ordered them to do so.  They were followers out of a sense of duty – and we should follow out of our sense of duty.  But what if it’s not duty but life in its fullest?  The text goes on to say that Jesus went throughout Galilee, teaching and healing and proclaiming good news.

Life was difficult under Roman occupation, crushing poverty and oppression.  What a breath of fresh air Jesus must have been, the way he loved people, cared for people.  We can imagine him sitting around the table breaking bread, enjoying the fish cakes his hostess carried in, passing around the goblet, telling stories while neighbors gathered in the doorway – and did he sing?  I’ll bet Jesus sang his heart out!

What if the discipleship to which we are called brings joy?  A number of years ago, I developed a gifts discovery course for St. John’s Episcopal Church in Barrington.  They wanted to help their members find volunteer roles in the church and in the larger community that were based on their members’ gifts, not on the slots that needed filling.  We called the program, “What in God’s Name Are You Doing?”  Participants found their ministries based on their strengths, their spiritual gifts, their passions.  Nobody was roped into taking on an assignment because nobody else would do it, or because he or she owed someone a favor, or was cornered by the nominating committee.  People were invited to find something that was good for them, not just for the church, something life-giving.  We all get “should upon” too often by society. Jesus invites us to new life!

If you were at our Women’s Retreat last April, you participated in that program.  And I’ve been leading a version of that program for the Youth Group at North Foster Baptist Church. What brings you joy and fulfillment – perhaps not what your parents or guidance counselor have in mind.  Presbyterian minister and author Frederick Buechner writes,

“There are all different kinds of voices calling you to all different kinds of work,and the problem is to find out which is the voice of God rather than of society, say,or the super-ego, or self-interest.  By and large a good rule for finding out is this.The kind of work God usually calls you to is (a) the kind of work that you need most to do and (b) that the world most needs to have done.  The place God calls you to is the place where your deep gladness and the world’s deep hunger meet.”

Discipleship is a journey – but not a journey to drudgery, not a journey to something to which you are not suited.  Yes, discipleship may take you somewhere you had never expected to go.  Discipleship may disrupt your life – or not.  Discipleship may take you far from home – or only help you to see home through different eyes.  But discipleship grounds you in the work you most need to do – to be true to yourself, to be fulfilled – and sends you where you are most needed, to heal the world.

Come and follow me, and I will make you fish for people.  And so teachers in public schools reach into their own pockets to buy supplies for needy students.  And neighbors step up with hammers to build houses for neighbors through Habitat for Humanity.  And doctors take vacations from their comfortable practices in US hospitals to go back again and again to villages in Africa to save children’s lives.  And churches collect groceries for food pantries, invite the community inside for concerts, build ramps to make it easier to get in, drive elderly people to medical appointments, put out the welcome sign to immigrants and refugees to offer them safety and stability.  “No matter who you are or where you are on life’s journey, you are welcome here!”

Come and follow me.  This is the season of Epiphany.  All the bad news in the world should not make us miss “Epiphany light” and “God’s saving reign which is continually on the move to the ends of the earth – as well as to the innermost reaches of the human heart.”

May it be so!




[1] Thomas Long, quoted in this week’s focus scripture on the UCC website.


Moosup Valley Church UCC

Possibilities Unfolding

Matthew 3:13-17

January 12, 2020

The baptism of Jesus by his cousin John is recorded in all four gospels.  This probably means two things: First, the early church – with its people and congregations across the empire – agreed that Jesus’ baptism really had occurred at the beginning of his ministry.  Second, it also indicates that the manner of his baptism held particular importance in the early Christian community.

We might wonder, like John wondered, why Jesus wanted to be baptized, and assuming he did, why did he come to John?  The question brings to mind the nature of baptism – and not just Jesus’ baptism but also ours.  We all hold our own ideas about baptism, and there’s probably more than one “right” understanding.  But an idea held in the public imagination is that baptism is necessary for our salvation, to save us from original sin, to cleanse us from the disobedience of Adam and Eve in the Garden of Eden.

Often we hear it said that only persons who have been baptized can be saved, can go to heaven.  Everyone else is damned.  Catholics invented Limbo for babies who have not sinned but yet have not been baptized.  Mormons identify people who have not been baptized and they baptize them after they have died. That’s why they do genealogy.

Yes, we know water is a frequent metaphor for cleansing and purifying, in the Old Testament as well as the New.  In Genesis, the Spirit moves over the face of the water to separate the waters from the waters and then to separate the waters from the dry land.

In the same way, the Nation of Israel is baptized into Moses as they pass through the Red Sea, cleansing the people from the taint of slavery in Egypt.

For me, baptism is about welcoming a person into God’s family, inviting someone symbolically to wash away the old and to become a new person in the Way of Jesus.  An adult makes that decision personally; for children, those promises are made by their parents who will help them grow into that new person.

But what of the one whom we know as our Lord and Savior?  If you are one who believes that baptism is about washing away sin, and if you also believe that Jesus is without sin, then why does Jesus want to be baptized?  There would be no need, so perhaps baptism is not about salvation, at least not for Jesus.  Nor is it for me.

So, what is it about then?  Why was this story so critical to the early church, so much so that all four Gospels report it?  What did it teach about the nature of Jesus and his coming? And the nature of the people who gathered around him, and the nature of the church that emerged in his name?

The text offers a clue.  John protests, we can assume out of awe and respect for Jesus:  You should be baptizing me, cleansing me, not the other way around. But Jesus insists that John baptize him “to fulfill all righteousness,” that is, because this is the right way.

What is the right way?  What is Jesus teaching here?  It well may be about the nature of leadership, the nature of the true leader.

Jesus has come not as a leader who is gathering power for himself, like a Herod who had all the baby boys killed to preserve his power and authority after the wise men come seeking and asking questions.  Jesus is not that kind of a king.

Jesus has come not as a leader who will accept the wilderness temptation to turn stones into bread, to throw himself from the temple, to seize all the kingdoms of the world as his own. Jesus is not a king who will turn the laws of the universe upside down for his own benefit.

Jesus has not come as a king to laud it over others.  He has come as a leader to change the nature of the community from within, to raise up leaders around him, to empower others rather than to be the powerful one alone, to prepare the church to serve the world.

A number of years ago I read Robert Greenleaf’s work on “servant leadership.”  Greenleaf was an engineer, hired by AT&T in the 1920s, to see if the company could do a better job of serving both the individual and the larger society.  Greenleaf discovered that those AT&T organizations that thrived had particular kinds of leaders. They had leaders who acted more as supportive coaches than “bosses” to their employees, leaders who served the needs of employees as well as the need of the organization.

As he put it: “The organization [that cares about the community] exists for the person as much as the person exists for the organization.” I think of that today as corporations care more about their bottom lines than the workers, as they move companies overseas to cut labor costs, as they hire part-timers so they don’t have to pay benefits.

Greenleaf had developed his concept of the servant-leader after reading Herman Hesse’s “Journey to the East.”  It is the story of a group of travelers who were served by Leo, who did their menial chores and lifted them with his spirit and song.  Leo was the one who unloaded the camels, pitched the tents, cooked the meals, sang around the campfire in the evening.  It was a wonderful trip, and all went well until the day when Leo disappeared.  The travelers fell into disarray and could go no farther.  The journey was over.  Years later, one of the travelers saw Leo again – and he discovered that Leo was the revered head of the Order that had sponsored the journey.  Leo, who had been their servant, was the titular head of the Order, a great and noble leader.

In The Servant as Leader, Greenleaf said: …this story clearly says—the great leader is seen as servant first, and that simple fact is the key to his greatness.  Leo was actually the leader all of the time, but he was servant first because that was what he was, deep down inside.  Leadership had been bestowed upon a man who was by nature a servant.  The best leaders, according to Greenleaf, are the best servants.

The people to whom Jesus came were expecting a Messiah who would overthrow their enemies and restore the nation of Israel.  They were expecting a military overthrow, a messianic king who would consolidate power.  They were expecting a Messiah who would do the baptizing, not the other way around.  They were expecting a Messiah who would rule the earth, not someone who would serve it.  They were expecting a Messiah who would hold all the authority, not someone who would share authority with his disciples.

And so Jesus’ baptism by John in the Jordan sets the tone for his ministry.  It demonstrates for those on the river bank that Jesus has come to “save” by saving the community from within, by building a community to carry on after his earthly ministry.

All through the gospels we see Jesus’ insistence that the power to heal the world is something that he intends to share with the church through the power of the Holy Spirit.

He sends disciples out to heal, and in the Gospel of John he tells them that they will do greater works than he himself has done (John 14:12).  In fact, Jesus also suggests in John (16:7) that he needs to depart to make room for the Holy Spirit to work through the church.  Jesus has come not to accumulate and exercise power for himself but to disperse it for the healing of the world. As he said to his disciples in the Gospel of Mark (10:42-45),

“You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them.  Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be servant of all.  For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

His baptism begins that process.  In humility, Jesus lets John push him under the waves, just as in humility, he lets Pilate raise him up on a cross.  Jesus comes as servant, the prototype, the example, of a leader pleasing to God.  This is a good lesson for us in our world consumed with power and control.

Tuesday at the State House, as our General Assembly convened, fifty religious leaders of all faiths stepped in turn to the microphone and read the names of elected officials, beginning with Baptist Executive Minister Tom Wiles who read the name of the President of the United States and ending with me who read the names of the Mayors of Warwick and Pawtucket.

And the hundreds gathered in the rotunda, on the stairs, and overlooking the balconies, responded in unison, “May you govern with wisdom, care and compassion.”

May it be so!



Moosup Valley Church UCC


Matthew 2:1-12

January 5, 2020

Word spread quickly throughout the town.  A large caravan was heading their way.  Those in the fields and on the road saw them coming.  Children climbed to the flat rooftops to watch their arrival.  You could taste the excitement along with the dust.

What can it mean?  Traders often passed through Bethlehem, situated about six miles South-South West of Jerusalem, near the chief North-South route. They would stop to fill their water bags and buy bread before their final push into Jerusalem, but the size of this group was unusual. And these travelers had an exotic look about them.

Three of them looked to be important by their dress and their bearing, and they were accompanied by all manner of servants – camel handlers, baggage carriers, cooks, and others.  Gospel writer Matthew says they are magi, from the Greek, which also can be translated “wise men” or “astrologers.” The word has nothing to do with kings; that was an idea added later to our Christmas story.

The magi are a priestly class of Persian or Babylonian experts in the occult, such as astrology and the interpretation of dreams.  They are the forerunners of those who compose our daily horoscopes in The Providence Journal – written by someone named Magi Helena, something I only noticed this week.  Sometimes Magi offers good advice.  One for Virgo last week read,

“There is no time like the present to offer an apology.”  And for Capricorn, “An optimistic attitude could attract new friends who will help you in the future.”  Sometimes, she leaves us wondering, like this one for Leo:  “The labels might not describe the contents.” Or for Taurus, “Not getting what you want will yield more obvious benefits.”  Huh?  I take them all with a grain of salt, but I am intrigued by them.  Who is this Magi Helena?  How does she come up with these things?  By watching the stars, apparently….

These Biblical magi are pagans, students of the heavens, not Jews, and they study the skies for a sign of the birth of a new ruler.  A star has led them to Bethlehem; they have found him.  The townspeople don’t know this, of course.  They probably wonder, Who are they and why are they here?  Why are these important-looking people dismounting in Bethlehem and not in Jerusalem? Stopping in front of a stable instead of a palace?  Why are they drawing up their reins in Foster and not in Providence?  Before Moosup Valley instead of a downtown cathedral?

An epiphany, according to a standard dictionary, applies to any manifestation or appearance of a deity.  In Christian history, we capitalize Epiphany to refer to the manifestation of Jesus as the Christ.  But increasingly the word “epiphany” in common usage has come to refer to any insightful or dramatic moment that instills new vision or perspective.

A gathering with loved ones during the holidays might be an epiphany for how blessed we are as a family.  The illness of a loved one reminds us that money isn’t everything.  Our cataracts and joint pains and forgetfulness announce with clarity that we are getting older – much to our surprise!

When do you suppose the people of Bethlehem had their epiphany that something extraordinary was taking place in their village, just across the way, in back of the inn?  When had the birth of a child caused so much stir?  When had they felt before that their little town in the backwater of the world mattered – to anyone, let alone these strangers?

When do you suppose the innkeeper had his epiphany about this poor couple in need of shelter whom he had sent to the barn because all of his rooms were rented?  Or perhaps he had no stomach for the moans and smells of childbirth.

When do you suppose King Herod the Great had his epiphany that he was not the most important person in Jerusalem, and that, power held through violence will come back to bite him.

When do you suppose that Mary and Joseph had their epiphany that Jesus was an extraordinary child?  Perhaps the gifts that these travelers presented as they knelt before the manger were an epiphany in themselves?  Gold and frankincense and myrrh.  These were no Fisher Price toys or Legos or computer games, but symbols of what was to come:  gold fit for a majestic king, incense for his spiritual worship, myrrh for embalming, after they take his body down from the cross.

The magi had been preparing for years to follow the star.  Now their discipline and study, their observation and action, have paid off, and they have witnessed the birth of the future.   They also are living proof, too, that perseverance in our spiritual lives pays off.

And the epiphany for the followers of Jesus, for the early church?  Hidden in the gospel story – but placed there deliberately by Matthew – is the epiphany that Jesus is born not only for Israel but also for the Greek and Roman world as well.  Jesus is born not only for the Jews, who have been waiting for generations for their Messiah, but also for gentiles, like these sages from far away who have followed the star to this forlorn place.   As we remind ourselves in the United Church of Christ, “No matter who you are or where you are on life’s journey, you are welcome here.”

And what of our epiphanies?  What will be made clear to us as individuals and families this year?  To us as a congregation and a Larger Parish?  What will be revealed to us?  And how can we prepare for our future on this first Sunday in January 2020?

What stars do we follow?  And where will they lead us?



Moosup Valley Church UCC

Are You the One?

Matthew 11:2-11

December 15, 2019


In just one week’s time, our story moves from a John the Baptist crying “Prepare the way of the Lord!” in the wilderness to a John the Baptist asking questions from prison.   John’s story, of course, encompasses many weeks, and in that time he has precipitated his arrest by criticizing Herod the Great’s son Antipas for marrying Herodias, Herod’s half-niece. According to Jewish law, such a union was prohibited.


While John has been railing against Herod, Jesus has begun his ministry in Galilee, attracting attention across the countryside.  The news reaches John in prison.  So he sends his disciples to ask of Jesus, “Are you the one who is to come, or are we to wait for another?”  We are glad to hear John ask this question, because it’s our question, too, and we are afraid to ask it.  Is Jesus the real thing?  Is our religion about something that matters, or is this business of Christmas and the Christ child only a fanciful tale – but ultimately powerless against our hopes and dreams?  We good Christians are afraid to voice our doubts, but if John –who is on his way to sainthood – can question, perhaps we can, too.


So John asks, “Are you the one to come?”  What he means is are you really the one?  Are you the Messiah, or not?  Jesus’ response may be “right on” theologically, but it can’t be much help to John. “Go and tell John what you hear and see:  the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them.”  The Messiah is known through his deeds.  John gets the report, and he must think, “Lovely!” Lovely for the lame and the blind, the deaf and the temporarily dead!  “You may notice, however, Jesus, that I am still in prison.”


One reason people find Advent and Christmas depressing is that they have good reason to be depressed.  “Are you the one?” we ask from the emergency room and the court room, from the nursing home and the children’s home, from the ghetto and the refugee camp.  If you really are the one, why am I cooling my heels in these difficult places?  Why is there so much suffering in the world?


Advent and Christmas are hard for people because the culture says ‘tis the season for “tidings of comfort and joy” – yet there often is precious little comfort in too many lives and not too much to be joyful about.  Cheery youth groups traipse down lonely hallways singing “Joy to the world” and shouting Merry Christmas while people look up from beds and wheelchairs. Where is there time to hold a wrinkled hand or listen to the story of a veteran or read to someone whose sight is going?


But wait!  There’s more to this story which not only clarifies who Jesus is, but it also clarifies why Jesus has come.  The poor and the blind and the lame receive good news in Jesus’ presence.  They are healed not only of their physical complaints but also of their spiritual ones.


Jesus raises up John and his ministry in the wilderness and contrasts him with royalty who live in palaces.  In the simplicity of his life, John suggests the simplicity of Christmas.  The only rich people who show up at Bethlehem are the Magi, and they kneel down and give up their gifts.  In the midst of a culture that celebrates consumerism – buy, buy, buy – Jesus’ celebration of John is a welcome relief.  It reminds us to “Put Christ back into Christmas” by caring for the least among us.


At this time of year, the stores and the catalogues are full of people in soft robes in royal palaces – people in party dresses in decked-out-for Christmas living rooms, and Land’s End flannels and LL Bean boots at the country inn.  And we love to admire and maybe buy.  But the story about John the Baptist, God’s servant, makes the point clear enough:  It is the contrast between the miracle on 34th Street and the miracle in Bethlehem, between the benefits of Macy’s and the wonders of God’s love.


Yes, we all love the soft robes and palaces and the extravagance and glitter of Christmas – I do, too – but the kingdom is about something else.  In Matthew’s Gospel, it is about simple living, finding God in word and song and fellowship and in the quietness of the heart.  It is about the least, the little ones, the sheep of God’s fold.  It is about mothers and children.  In God’s eyes, they are as great as John the Baptist, and they are entrusted to our care.


There is still time to put Christ back into Christmas!


May it be so!



Moosup Valley Church, UCC

Prepare the Way

Matthew 3:1-12

December 8, 2019

We are well into Advent.  We have lit the Christmas tree; we are singing Advent hymns; we are lighting candles for hope, peace, joy, and love.  We are buying gifts to make Christmas for families we have adopted and making plans for our Blue Christmas Service and our Annual Living Crèche.  We are arranging meals for our own families, baking cookies, and sending cards.  And, into the midst of all this, comes John the Baptist preaching repentance. Do we really need judgment in the midst of holiday spirit?  Do we really want to be dragged away from our home fires into the wilderness as we prepare for Christmas?

John the Baptist – tough-minded, straightforward, no-nonsense preacher – attracts immediate attention in this morning’s gospel lesson as he calls up the words of Isaiah.  “Prepare the way of the Lord.”  One commentator notes, “John may have been like Alexander Whyte, noted preacher at Free St. George’s Church in Edinburgh,” in the early 20th century.  “It was said that Whyte could be so direct and penetrating that to hear him preach was to take your life in your hands.”[1]

I wonder if that’s not what we do when we come to church – regardless of what the preacher has to say.  In the midst of the wilderness and the woundedness of our lives, I wonder if we don’t come to church to reflect on the tough questions, to give room for grief and pain and suffering, to take the meaning of our lives in our hands.  When we stay on the surface, when we rush about from shopping, to parties, to concerts, when we gush over light displays on lawns and Santas on rooftops, when we fuss over just the right gift to impress someone, I wonder if we miss the meaning of Advent.

And then, when we get beyond the holidays, and have taken down the decorations and swept up the needles, we realize that we missed Christmas.  Wouldn’t it would be a tragedy to get to January and realize that we missed the coming of God into our lives, that we missed caring for those whom God cares about, or that we missed opportunities to share God’s story with those who are lost and lonely?

Yes, I love this season, too.  And Advent gives us a chance to stop and listen, to be still and to see the hand of God around us, and to be God’s face to those who need to see a reflection of hope and peace.  Yes, John the Baptizer brings us to the wilderness and reminds us that all is not merry and bright and sweetness and light.  John gives us the space and the permission to think through our lives and to wonder about all that is unknown and frightening and to cause us to double- and triple-check our holds on what is reassuring.

No matter how beautiful the wreaths and poinsettias, we sit on hard deacons’ benches in this wilderness of our own making with our fears and worries and responsibilities and face the howling winds, thorny brambles, and lonely emptinesses of our lives.   All this is the stuff of life.[2]  John calls through the centuries for justice and repentance on which any lasting peace will be built.  “Prepare,” John cries out!  But he’s not suggesting we update our Christmas card list, or make out the grocery list, or check off our gift list.

No, John urges us to prepare for the One for whom we wait, for the Child who will be born among us:  “Prepare the way of the Lord, make his paths straight.”  John points beyond himself to God, to Jesus who is coming and who is already here, to the One who lives in us and through us.  No one of us – least of all, me – is the Messiah.  That position has already been filled.  The church community – not this congregation or our Larger Parish or the Foster Churches Association, or the church universal – is the gospel, the Good News by itself.  The community of faith, and all of our liturgies and hymns, and all of the trappings of our denominations, no matter how beautiful in this season, are not the Savior.

John points us to the Child Jesus, the Messiah, the One for whom we wait – and he prepares to get out of the way, to decrease, so that Jesus can increase.  John suggests that, the more we love God, the less we will need to assert ourselves, to impose ourselves, to exhaust ourselves with anxiety about what will become of us.  John is our model if we’re learning that life was meant to be lived beyond the boundary of ourselves, for the sake of others.[3]  Perhaps this is something we need to hear on this Second Sunday in Advent.  We need to decrease so that God can increase.

When I thought of John the Baptist these past several days, I thought of Nelson Mandela – a symbol of sacrifice and reconciliation.  In his statement to the court during his trial in 1964 he said, “I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities.  It is an ideal which I hope to live for and to achieve.  But if needs be, it is an ideal for which I am prepared to die.”[4]  When he was released after 27 brutal years in prison, Mandela, a seeker of peace, built a government of all South Africa that inspired the world.  He was able to forgive and to “bear fruit worthy of repentance.”

And what of us, this Second Sunday in Advent?  I close with a prayer poem by Maren Tirabassi:

O preparing God, / Send me this day, a messenger / to prepare a way for you in me.

Send me, this day, an angel / for the covenant you expect me to honor.

Send me, this day, a voice / calling me to repentance.

Send me, this day, a friend / to love me with the breath of your passion.

Call me out from self-justifying barriers.  / Call me down from self-promoting pedestals.

Call me up from self-defeating prostrations.

Call me into your wilderness / where I may find your forgiveness.

Return me to my center where you live.

Set my senses firmly on your truth / which is written on my heart

and yet needs another to / cry it out to me.

Ready my expectations that you will come—

come to the meal of my wild honey,

come to the bathing of my dark river,

come to the harvest of threshed words

with fork and fire and Spirit—

when I trust you to prepare my impossibilities

to receive you as living flesh.


[1] David L. Bartlett and Barbara Brown Taylor, eds., Feasting on the Word:  Preaching the Revised Common Lectionary, Year A, Volume 1, p. 45.

[2] Op cit.  Some of the wording is taken from the comments by Mark E. Yurs, p. 49.

[3] Adapted from May Luti’s Stillspeaking  Devotional on December 1.

[4] Providence Journal, Friday,, December 6, 2013, p. A14.

[5] Maren C. Tirabassi, An Improbable Gift of Blessing, p. 7.


Moosup Valley Church UCC

Advent’s Wakeup Call

Isaiah 2:1-5

December 1, 2019

“The curtain rises. A prophet walks onto a darkened stage in a circle of light.  He begins to sing – of a mountain and of nations streaming to it, willing to hear holy instruction and to be judged by it, willing also to make peace with each other.  As the song is ending, another sound rises, the ringing sound of hammers striking metal.  It fills the room.  That sound is the first in the church’s new year.”[1]

It was a time not unlike our own when war and violence loomed over the people.  Tiglath-pileser III had become king of the Assyrian empire in the eighth century BCE, and he began his push to conquer lands to the west, including the Northern Kingdom, Israel, named after its most important tribe, and the Southern Kingdom, Judah, named after its most important tribe.

To strengthen their hand, the kings of Israel and Damascus tried to force Ahaz, the king of Judah, to join them, and when he would not, they tried to take over Judah to put a king more favorable to their strategy on the throne in Jerusalem.  But instead, Ahaz turned to Assyria for help – which worked, but he paid a heavy price – he was now indebted to Tiglath-Pileser and Assyria.  So Ahaz turns to the Prophet Isaiah for advice.

The Book of Isaiah – actually three books about three different periods – serves as a theological reflection upon Jerusalem’s experience of threat, exile, and restoration.  It takes up fundamental questions of divine involvement in human history.  Christian interpreters look to Isaiah to understand when the Lord would reveal the Messiah.  This is why an ancient text in the Hebrew Bible becomes an important text in our Advent scriptures.  “In the days to come,” Isaiah sees a different future, one where the instruments of war – swords and spears – shall be turned into instruments of community – plows and pruning hooks.  The God of Jacob will teach us the ways of peace and show us the paths on which we should walk.  And we shall be held accountable.

Advent captures the theme of disruption.  In the Gospel lesson for today from Matthew, Jesus talks about End Times in which people are judged for settling too comfortably into business as usual. He urges his listeners to stay awake, to be ready, “for the Son of Man is coming at an unexpected hour.”  Advent shakes us out of the lethargy of believing that nothing will change, at least not soon, like the first blast of north winds that reminds us that winter is coming.

Advent wakes us from our public resignation to accept politics as a dirty game and lies as truth, to be complacent in the face of injustice, to recklessly blame victims and outsiders for all manner of evils.  Advent wakes us from complacency in the killing of police and men of color; in the hardening to the slaughter of innocent people in Charleston and Orlando, in Pittsburg, Paris, and London; in the brutality of police raids against water protectors at the Standing Rock Sioux Reservation in North Dakota, and the separation of families at our southern border.

Now, it is important to remember, when we read these texts, that Jesus has already come.  While we treat Advent as a season of preparation for the birth of Jesus, the scriptures challenge us to expect and to prepare for a second coming, the return of Jesus.  And he will not be pleased with the state of affairs.  Isaiah’s prophecy is shockingly bold:  “They shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.”  We should be shocked by how far humankind has strayed from the vision that Isaiah sees, the vision that God calls us to over the centuries.

Advent is a time to wake up, to reset our moral compass, to be jolted out of complacency with what has become the new “normal,” the rhetoric of hate infiltrating our communities, the anger that divides us from each other.  “Advent signals the hope and possibility of a fresh start, a resetting of our default mode,” argues Calvin Chinn writing in the Christian Century magazine.  Unanswered questions hang over us.  We don’t know how many killings there will be, where homegrown terrorists will strike next, what traffic stops will lead to an untimely death, which of our loved ones will suffer illness and die, and who will be born in our midst.  We don’t know who will lose their jobs and who will welcome a new opportunity; which nations will find peace and which will engage in new conflicts; what environmental disasters will befall us due to climate change.

Yet, Advent is about the transformation of our hearts for the way we live our ordinary, everyday lives.  Preachers today are preaching a dream, a vision of how God meant the world to be at its creation.  In Advent, we long for this new creation – for a recreation – for hope, and peace, and joy, and love.  Theologian Paul Simpson Duke urges us to picture “A new community…being gathered to the Holy, a multicultural, multiracial, multilingual convergence [in which] God will not only speak but will listen to the grievances, disputes, and concerns of the nations…”[2] and will arbitrate.  The old assertion is true:  There can be no peace without justice, the true meaning of Shalom.

We long for this Shalom, don’t we, what Jesus meant by “the reign of God”?  This is our hope, an invitation to “walk in the light of the Lord!”  Each one of us moves into God’s future by making our choices about how we love each other, how we live with our neighbors, how we govern our communities and our nation.  At the darkest time of the year, Advent draws us into this light to pray and to live.  We begin today.

May it be so!  Amen.

[1] Paul Simpson Duke in “Feasting on the Word:  Preaching the Revised Common Lectionary,” Year A, Volume 1, pp.3.

[2] Ibid.


Moosup Valley Church UCC

God’s Worldview

Colossians 1:11-20

November 24, 2019

Today is “Reign of Christ” Sunday, the last Sunday in the Season after Pentecost. We are celebrating a full year since Jesus’ birth in that stable in Bethlehem. We have been traveling with him through Galilee, witnessing his ministry, standing at the foot of the cross.

Next Sunday we start a new year in the church calendar, the first Sunday in Advent, and we look forward to the birth of the Christ Child.  But today, we celebrate the full cycle of God-with-us in the person of Jesus of Nazareth.  So this Sunday is like a New Year’s Eve when we look back at the past year and look ahead with hope to the future.

I have chosen to reflect on one of the Apostle Paul’s letters, written by him or a disciple, a letter to the little fledging Colossian church in the Roman province of Asia, in which Paul proclaims that Jesus Christ is the “real deal.”  These Colossians are new to Christianity, torn between their old beliefs and this new faith.  Paul urges them to put aside the worship of other gods and to see this new Jesus as Truth personified, the One in whom the Holy resides.  This prayer poem by Paul is considered “high Christology” by the scholars, sophisticated theological ideas that declare that Jesus is Godself in contrast to the more homey stories in the gospels that I usually focus on.

Paul is making the case here that – for those of us who call ourselves Christians and proclaim that “Jesus is Lord” –           Jesus must come first in our lives.  Instead of fitting Jesus in when we have some time and where we can make some room, perhaps on a Sunday morning, Paul insists that it needs to be the other way around:  Jesus is the center – the worldview – around which we see everything and fit everything.

So we have to ask, what is a worldview?  We all have one, whether we know it or not.  It is our set of beliefs about the fundamental aspects of reality that ground and influence our thinking, the lens through which we view everything, our understanding of how the world “works.”  It might be referred to as our philosophy of life, our mindset, our ideology or religion, our values and priorities, a combination of all we believe to be true, often deep-seated ideas we’re not even aware of.  A world view is often unconscious.

Some worldviews are helpful; others, not so much.  For example:  “By and large, you can trust people.” as opposed to believing “People are not to be trusted,” Or, about ourselves, we believe “I am lovable and capable,” versus “I can’t do anything right, I’m no good, not worthy.”  This is dangerous because fear and hatred often rise from self-loathing. Or we might think, in a sweeping way, that all “People on welfare are lazy.” “Black people are inferior.”   “Politicians are liars.”  “Immigrants are criminals.” “Muslims are terrorists.” “Women are pigs,” is another worldview displayed on the front page of the Journal this week.  And, of course, our rational minds knows that none of these are true.

In his letter to the Colossians, Paul is urging the congregation to make Jesus their worldview.  What does it mean to do that?  I understand this as making the Way of Jesus – that is, how Jesus lived and cared for others – the way we live and care for others, our way, our worldview.  We claim this in our mission statement.  This is what I believe we are saying when we say, “Jesus is Lord.”  So, how does Jesus live and care for others?  What is Jesus’ worldview?

 First of all, people are precious.  Remember all we have been learning about Jesus this year through Luke’s gospel:  How he cared for people, healed people, fed people, encouraged people, held children on his lap. And remember how they responded to him:  the crowds who wanted to be near him, to see his face, to hear his words, to touch him.  To Jesus, everyone was precious!

 Everyone is welcome, everyone is worthy.  Remember that many in the crowd were social outcasts:  prostitutes, tax collectors, the poor, the sick or the disabled.  Or they were otherwise powerless:  widows and orphans.  Or they were of another socioeconomic or ethnic group, Samaritans, for example.  One of the key biblical principles running all through the Hebrew Bible is that we are to welcome the stranger.  “…for you were strangers in the land of Egypt.”  And in Matt. 25:  “I was a stranger and you welcomed me.”

The good life is a righteous life.  Righteous means “right living,” having the right relationships between people, relationships based on mutual support, respect, and sharing of resources.  The biblical prophets were constantly railing against those who took advantage of others, who cheated others.  What is the first commandment? They asked Jesus.  Love God with all your heart, mind, soul and strength.  And the second is like it:  Love your neighbor as yourself.  This is the essence of the Bible.

So, to make Jesus our worldview, to proclaim that Jesus is Lord over our lives, is to strive for these things:  to be kind to people, loving toward others; to include those who may be different from us, who may be strangers to us; to organize society in such a way that everyone is considered, everyone’s needs are addressed, everyone has opportunities to thrive and have fullness of life.

We celebrate this Reign of Christ Sunday 2019 when our political climate has unleashed hate and vindictiveness, when our nation is awash in fear and anxiety.  Now more than ever, we need to adopt Jesus’ worldview, to strive to live in the Way of Jesus.  There are many ways we do that. Each of us may do so differently, depending on where we live and work, and what feels authentic to us.

One UCC minister, Rev. Molly Baskette, has made it clear publically that she is a “safe” person to talk to.  “God does not promise us safety,” she notes. “What God does is invite us into the safety of each other,…”  And she is promising these things: If you wear a hijab, I’ll sit with you on the train.  If you’re trans, I’ll go to the bathroom with you.  If you’re a person of color, I‘ll stand with you if the cops stop you.  If you’re a person with disabilities, I’ll speak up for you.  If you’re an immigrant, I’ll help you find resources.  If you’re a survivor, I’ll believe you.  If you’re a refugee, I’ll make sure you’re welcome.  If you’re a veteran, I’ll take up your fight.  If you’re LGBTQ, I’ll remind you that you are beautiful and beloved, just as God made you.  If you’re a woman, I’ll make sure you get home okay.  If you’re tired, me too.  If you need a hug, I’ve got an infinite supply.  If you need me, I’ll be with you.  All I ask is that you be with me, too.

These are Jesus-like ways of being in the world.  You and I are already acting in these ways, I know.  And they make a difference, whether we know it or not. We can all be points of light in a dark world.  And sometimes those points of light come together and burn brightly in the community, overcoming darkness.  I think of the editorial in The Sun in 1897, “Yes, Virginia, there is a Santa Claus.” And because our UCC is bringing a Christmas gift to almost 6,000 families on the South Side of Chicago this December.

I know about it because I received an email from our Interim Transitional Conference Minister Marilyn Kendrix this week about a campaign in which the National UCC, the Illinois Conference, and Trinity UCC, along with a consortium of Baptist churches in the Chicago, area is wiping out medical debt for the poorest families in Chicago, saving them from losing their homes.  This campaign was spearheaded by Rev. Traci Blackmon, our Associate General Minister for Justice and Local Church Ministries, and Rev. Otis Moss, III, Trinity’s senior pastor. Over the summer they raised $38,000 and then partnered with a nonprofit in New York that buys up medical debt for pennies on the dollar.  With these strategic partnerships, they wiped out $5.3 million in medical debt for the poorest of the poor on the South Side of Chicago.

Our national church is wondering if we could do that all across the country wherever there is a UCC church.  How many people in Foster, I wonder, are crippled financially by unexpected illnesses or injuries, hospitalizations, and prescription drug costs, even by the cost of their health insurance?  Marilyn is inviting us, if we plan to participate in “Giving Tuesday,” to make a contribution to this project.  This is one way that you and I can put Jesus at the center of our lives, live out of a Jesus-Is-the-Way worldviewPaul says that God has “rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption… in whom is made peace.”

If we could see the world the way Jesus sees it, if people of faith and goodwill all over this land of ours could reorient their lives to make Jesus Way their way – one doesn’t need to be a Christian to follow Jesus’ Way – then perhaps we could make peace.  It could start with you and me.


May it be so!



Moosup Valley Church UCC

Imagine a World of Tenderness

Isaiah 65:17-25

November 17, 2019


The Book of the Prophet Isaiah is a long book.  Actually three books by three different authors over more than three centuries that have been stitched together.  (First, Second and Third Isaiah.)  The book reflects periods of political intrigue, invasions and wars, times of relative peace, the Babylonian exile for 50 years, and eventual restoration.  Consistently, the ancient Hebrew prophets raged against the people, warning of the need to repent in the face of imminent disaster – and there were many disasters to be blamed for – whenever the nation strayed from its covenant with God, some they probably could be blamed for and others out of their control.

Yet, at the same time, the prophets offered hope, a vision of restoration if a nation mends its dark ways and sees the light (Isa. 9:2).  Speaking for God, Third Isaiah paints such a word picture at the end of the book and imagines what salvation might look like: new heavens and a new earth, a time and place where joy and gladness is the order of the day, people live long and healthy lives, fairness and equity in work is the norm, and peace reigns in the community between those who, without God, are adversaries (Isa. 65:20-25).

We’ve just heard some of these beautiful words:

20 “No more shall an infant from [Jerusalem] live but a few days,

Nor an old man who has not fulfilled his days;

For the child shall die one hundred years old,

But the sinner being one hundred years old shall be accursed.

21 They shall build houses and inhabit them;

They shall plant vineyards and eat their fruit.

22 They shall not build and another inhabit;

They shall not plant and another eat;

For as the days of a tree, so shall be the days of My people,

And My elect shall long enjoy the work of their hands.

23 They shall not labor in vain,

Nor bring forth children for trouble;

For they shall be the descendants of the blessed of the Lord,

And their offspring with them.

24 “It shall come to pass

That before they call, I will answer;

And while they are still speaking, I will hear.

25 The wolf and the lamb shall feed together,

The lion shall eat straw like the ox,

And dust shall be the serpent’s food.

They shall not hurt nor destroy in all My holy mountain,”

Says the Lord.

The prophet who penned the beautiful passage above writes with buoyant optimism of a different world from the one the exiles find as they trickle back from Babylon to their ruined and wasted homeland.  He writes of a world of tenderness.  He draws upon earlier content in Isaiah where we read that God “will judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:4).

Former things – that is, the Babylonian Exile – are forgotten.  The mood is one of rejoicing.  Good tidings will again lift up the poor and the brokenhearted.

In fact, Isaiah presents a vision of a world where creatures are capable of changing their behavior, where the community embraces those who are different, where peace is the norm.  All shall live together on God’s “holy mountain” in a revitalized Jerusalem reimagined

and rebuilt with justice for all.  Isaiah presents a reality that perhaps the world has never known, certainly not in Jerusalem, or in Rhode Island, or in any other part of the world.  He imagines a fantastic reality – a new creation, a world of joy and equity where there is no more “the sound of weeping” and “the cry of distress” (vs. 19).

Are these Isaiah’s pipe dreams?  What kind of weed is he smoking?  For surely, the vision he presents is a new vision for creation.  Could it be, perhaps, God’s original vision for humankind?  Isaiah invites us to imagine a world of tenderness where the lion of greed is tamed to make room for the lamb of vulnerability.  To imagine a world of tenderness where the hidden snake of poverty will not slither forth to bite the innocent child.  He invites us to imagine.

Steven Covey, author of the best seller The 7 Habits of Highly Effective People writes that “All Things Are Created Twice” and explains that, “There’s a mental or first creation, and a physical or second creation to all things.”[1]  Before we take a trip, we create it first in our minds, don’t we?  Where we are going to go, how we are going to get there, what we would like to see, and so forth.  Before we build our addition, Carl first creates a set of blueprints designed to create the room we want to add, a place for storage and a sink, a table where Sunday School could be held, where we could gather for small meetings, a composting toilet.

Now suppose that we would like to build a new world, one that is tender toward all its inhabitants.  What kind of a world would we like to create?  What would that new world order look like?  Where might our imagination take us?

In my mind’s eye, I can see a home with light spilling out of windows, and a family sitting around the table eating dinner.  I can imagine a world where everyone has a warm, safe place to live and every child has enough to eat.

I can see a young mother supporting herself and her children with one 40-hour a week job and being able to focus because she has daycare.  I can imagine a world where she has health care and opportunities for education and career.

I can see a father pulling up in front of the school with his first grader, confident that she will be safe.  I can imagine a world where no parent will receive a call about a shooting on the playground and no family will be awakened by police at the door.

I can see an elderly woman with limited means being able to afford both her utilities and her blood pressure medication.  I can imagine a world where she is remembered by her neighbors and people stop in to visit and take her shopping.

I can see a student who was brought here by his parents as a child being able to attend college, apply for a “green card,” get a job, become a citizen.  I can imagine a world where immigrants are valued for their contributions to America and given a place of respect in the community.

If we can imagine these things, why can’t we do them?  Why can’t we make them come true?  Is our failure to build the peaceable kingdom, a failure of our vision?  This is not a new idea.  The wisdom literature in Proverbs answers our question:  “Where there is no vision, the people perish” (Prov. 29:18 KJV).  Could it be that our failure as a society to bring about the “peaceable kingdom,” to create a world of tenderness, is a failure of our imagination?

Corporate consultant Joel Barker stresses the importance of vision as something we hold onto as we reinvent ourselves, the “rope” which we grasp to pull us across the chasm of our present reality over to the safe shore of our desired future.  And then Barker says something very interesting:  “The ultimate function of prophecy is not to tell the future, but to make it.”

Isaiah presents us with a tall order, God’s tall order! Isaiah intends that we open up his blueprint, fasten our eyeglasses on our collective noses, and proceed to meet everyone’s most basic needs, invest in medical research, provide for a just distribution of the wealth of our labor, turn our swords into tools of harvest and make war no more.

If we can dream it, we can do it.  Barker suggests this formula, “Vision without action is merely a dream.  Action without vision just passes the time.  Vision with action he proposes, “can change the world.”

Across the centuries, Isaiah – whose name means “the Lord saves” invites us to imagine a world of tenderness and then to build it, one stone upon another.  Is there anything more important in our world today than working towards peace?  Peace in our families?  Peace in our communities?  Peace in our world?

“How do we sing oracles of peace and justice that are not empty ballads?  How do we not lose hope in working for a new Jerusalem in all corners of the earth?”[2] God invites us to imagine a tender world as we approach the beginning of a new year.  May God help us to make it so!


[1] Stephen R. Covey, The 7 Habits of Highly Effective People, New York:  Simon & Schuster, 1989, 99.

[2] Rev. Dr. Anita Louise Schell writing for the Council of Churches’ Sunday.


Moosup Valley Church, UCC

Up a Tree

Luke 19:1-10

November 10, 2019

Today we have this charming little story of Zacchaeus, up-a-tree to get a better view of Jesus as he passes by.  As always, we need to see this text in the larger context of Luke’s gospel, the themes that Luke stresses – welcome to outsiders, the right use of money and possessions, the character of faith and repentance, and the presence of God’s salvation in the world.

The gospel presents Zacchaeus as short of stature, but that may have less to do with his height than with his occupation.  As the chief tax collector, he is despised by his own people not only for colluding with Rome but also for taking advantage of them for his own benefit – think corrupt subprime mortgage agents in our day who sell houses to people they know can’t afford them so they can foreclose on the property, or bankers who open up accounts in your name without your knowledge to earn bonuses and promotions.  We don’t know why Zacchaeus wants to see Jesus; perhaps he’s heard that Jesus is a friend to sinners and tax collectors, and he wants a word with him.  But the crowd is an obstacle, too many heads blocking his view, so he scampers ahead and climbs a tree to watch for him.

A characteristic of this text is how physical it is, all those verbs:  Zacchaeus stretches to see, runs ahead, climbs a tree, hurries down, stands in front of Jesus.  I’m out of breath just reading all these action words!  And it occurs to me that we are all out of breath today, given the complexity and pace of modern society, the stress of the nightly news, the expectations weighing on us.  Looking around, I see too many of us choked with fear for ourselves and our world, choked with guilt for what we have done – or not done – or that we aren’t doing more to make the world a better place.  Where is the time to think, to be, to reflect, to rest and recharge?  To get perspective?

Zacchaeus climbs a tree to get perspective. Perhaps we need to climb a tree, too, at least metaphorically.  The classic example of how one’s life is changed by getting perspective is Charles Dickens’ play, “A Christmas Carol,” soon to be staged by Trinity Rep. and theaters all over the country.  Set on Christmas Eve, 1843, miser Ebenezer Scrooge gets perspective when his deceased business partner Jacob Marley, now a chained and tormented ghost, visits him with visions of Christmas Past, Present and Yet to Come.  And George Bailey gets perspective on his life in “It’s a Wonderful Life” when the angel Clarence shows him the difference he has made in others’ lives.  And, of course, there’s Dorothy in Wizard of Oz who discovers that there’s “No place like home,” even when nothing has changed but her perspective.

But our gaining perspective need not be so dramatic.  Nor do we need to climb a tree to see clearly.  My cousin’s husband Larry takes a five-mile walk every day to clear his head.  I’ve begun to walk the track at Woody Lowden’s at least twice a week and welcome you to join me.  We can take a walk in the fresh air and enjoy the fall colors without our cell phones glued to our ears.  Nature is very healing and restorative.  Being out-of-doors gives us perspective.

Now that I’ve moved to Foster, I have been reading more.  Our Yellow Book Project this summer prompted me to invite all of us to read or watch or visit places that enlighten us and make us a more understanding and compassionate people.  Reading or listening to stories is one of the ways that we gain perspective.  When Sarah and I went to Vermont two weeks ago, we listened to Sue Monk Kidd’s magnificent novel, “The Invention of Wings,” a part true, part fiction account of the life of abolitionist and suffragist Sarah Grimke, her sister Nina, and their family slave named Handful.  We were reminded about the cruelty of slavery and the narrow life of women in pre-Civil War America. We also learned that hope springs eternal and love eventually conquers evil.  You have heard it said that we are what we eat.  It’s also true that we are what we read (or see, or listen to, or watch).  Humans beings are people of stories, told since the beginning of recorded time around the campfire.  We can immerse ourselves in those that give us perspective.

In the same way, we are people who learn from each other.  When was the last time you engaged with someone whose life is different from yours?  Whose faith is different from yours?  Years ago, when I was taking Clinical Pastoral Education at the Chaplaincy Center, we were given the MLK holiday to hang out at Kennedy Plaza in Providence and talk with people.  I soon discovered that I knew who was just passing through on the way to somewhere and who was homeless – the difference between someone who has a purpose and someone whose purpose is trying to stay warm, passing the time until she could go back to the shelter.  Over the years, I’ve learned from talking with people, understanding what their lives are like, their struggles and their hopes and dreams.  I’ve learned the truth of “There but for the grace of God go I,” to use evangelical preacher John Bradford’s words in the 1500s, as he watched a criminal being led to the scaffold.  We gain perspective when we get outside of our own limited experience.

In the same way, we gain perspective when we get away or try something new.  Kim came back from Italy in October less bothered by petty annoyances at work.  I’ve joined the Fellowship of the Ringers (along with Lee) under Dorothy Shippee’s leadership at Foster Center Church to open my life to something completely new – and a new appreciation of how hard it really is to ring on the right note at the right time with a bell in each hand!

It’s good for us, every so often, to climb a tree for a new perspective.  Zacchaeus climbs the Sycamore, and he sees what Jesus sees:  the poor and the sick, the lame and the blind, the lonely and the outcast.  Perhaps he sees that his cheating on taxes has caused some of their suffering, and he climbs down from his safe haven in the tree, with a new attitude toward his fellow human beings, ready to make amends, a changed man to stand with Jesus who came “to seek out and to save the lost.”

We may not have to climb a tree, literally, to see Jesus above the crowd.  We can find perspective in stories, in relationships, in new experiences.  Jesus comes to us in and through these activities of daily life, and invites us to come and follow him.  And it is there that Zacchaeus becomes a “happy saint” of the church.  He is in relationship with the One who knows when we are up a tree or out on a limb.  The One who doesn’t wait to be invited, the One who finds us even when we hide, the One who lavishes us – even us – with extravagant love.

Jesus is the “real deal” and Zacchaeus knows it.  Immediately, he becomes part of Jesus’ mission to distribute his money and possessions – half of all he has – so that all will have enough.  And in doing so, he becomes joyful and generous.  He has discovered the secret to a happy life, to a life without fear and guilt:  to live and to share and to love as best we can.  And it will be enough!


May it be so!  Amen.


Moosup Valley Church UCC

The Challenge to Holy Living

Luke 6:20-31

November 3, 2019

On this All Saints Day, this is the gospel lesson we have been given.  Why this text that speaks of blessings and woes?  Why this text that speaks of a reversal of fortunes, when today we are celebrating loved ones who have gone before us?  What can this mean to us?

We heard these same words in Matthew’s gospel, the Sermon on the Mount, the one we call the Beatitudes:  Blessed are the poor in spirit, for theirs is the kingdom of God; blessed are those who mourn, for the will be comforted.  Blessed are those who hunger and thirst for righteousness, for they will be filled.  Matthew has offered us a more sanitized version, one without the “woes.”  Luke, however, in his text, in what has come to be known as the Sermon on the Plain, uses the same source material, but he is more literal.  And consistent.  The life of holiness is challenging and difficult.  All this talk about the poor, and hungry, and grief-stricken:  Are we poor?  Or are we rich?

From the very beginning, Luke’s gospel opens with the birth narrative – and if you think I’m jumping the season, let me remind us all that we will be in the season of Advent and our tree will be lit in four weeks.  And in his very first chapter, Luke tells the story of the Angel Gabriel and his visit to the young Mary in Nazareth, the virgin who is engaged to Joseph and who, even so, says “yes” to God’s claim on her life.  She does this with a remarkable poem, perhaps the most revolutionary, political passage in our Bibles, that we have come to call Mary’s Song of Praise, the “Magnificat”:  “He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty.”

Luke forces us to take seriously the voice of the oppressed from beginning to end, from the shepherds who lived on the margins of society – poor, unwashed ruffians, up in the hilltops tending sheep, a dirty job.  Remember, the shepherds were the first to greet the Christ child – not the kings and nobility.

Yes, Luke is consistent.  But what of our saints?  If we believe that blessings are a declaration of holiness and goodness, then we also must accept the idea that curses, or woes, are an announcement of the evil and injustice in a person or thing or situation.

In our lesson this morning, Jesus is teaching the crowds that have been following him through the countryside.  He surely has witnessed suffering “up close and personal” in his travels, and his heart has gone out to the “least of these.”  I picture hundreds of people lined up in the third world, waiting for the hospital ship to pull into port, the villagers helping Doctors Without Borders set up temporary operating rooms after an earthquake.  I imagine the crippled, feverish, mentally ill crowding around Jesus, mothers holding children too sick to smile, fathers carried in on rush blankets.  And Jesus curses those whose wealth, comfort, and prestige are built upon this same suffering.

Jesus continually looks for reversals:  a change of heart in the tax collector who will stop cheating, an openness of the Pharisee to a truth beyond the law, a willingness of the faithful to follow the One who has picked up the prophet Isaiah’s mantel, the One who has come “…to bring good news to the poor, to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free.

This is the gospel lesson that is set aside for us on All Saints Day.  The saints are those whose lives bear witness to suffering and real struggle and the challenge to holy living – whether one is a church-goer or not – that is grounded in the real suffering and struggle of real people who seek to be good neighbors, who work for the common good, and who want to be faithful to the old fashioned values of moderation and respect and courtesy.

Right now, is our beloved country, as we are caught in the tension between blessings and curses, between rewards and woes, let us remember that there are no easy answers – and no one answer to solve our nation’s woes – although some are more helpful than others.

Jesus calls for a reversal of fortunes, yes, but not that the poor become rich and the rich, poor, but that we overthrow social norms, and patterns, and relationships that depend on the suffering of many to support the advantages of a few.

In Jesus’ ethical code, with which he ends this lesson, we are to listen, to love, to do good, to bless, to pray, to make peace, to be generous.  I lie in bed at night, thinking what I can say that will help, that will inspire, that will make a difference in our lives, and the words of Saint Francis come to me:

“Lord, make me an instrument of thy peace.

Where there is hatred, let me sow love;

Where there is injury, pardon;

Where there is doubt, faith;

Where there is despair, hope;

Where there is darkness, light;

Where there is sadness, joy.

“O Divine Master, grant that I may not so much seek

To be consoled as to console,

To be understood as to understand,

To be loved as to love;

For it is in giving that we receive;

It is in pardoning that we are pardoned;

It is in dying to self that we are born to eternal life.”

This is the work of the saints.  This is our work, saints-in-the-making all.  It is in this hope that the true celebration of All Saints’ Day lies.

May it be so!





Moosup Valley Church UCC

Saints and Sinners

Luke 18:9-14

October 20, 2019

There is no more important question than the one asked of Jesus by the rich young ruler in just four verses beyond this one, the one we are discussing in today’s text: “Good Teacher, what must I do to inherit eternal life?”  The gospel writer Luke is preparing us to hear that question with this story of the self-righteous religious leader who obeys all the rules in contrast with the repentant tax collector who has cheated people to feather his own nest, and Jesus’ talk of righteousness:  “…for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”  In other words, we are to trust not in our own goodness but in God’s mercy to us.

When we hear this parable, we are too often quick to place ourselves in one role or the other.  Am I more like a Pharisee or more like a tax collector?   For those of sitting here in church this morning, it’s perhaps too easy to align ourselves with the “good guys,” and to look down our noses at those who sleep in on Sunday morning or are out on the golf course.  Or with its opposite of over-contrition: God, I am such a loser, so bad, so worthless.  I don’t deserve to walk into a church, to ask for your love and forgiveness.

But Jesus, in typical fashion, reminds us that appearances can be deceiving:  The one called “holy” by society walks away from the temple trusting in his own self-importance and lifting up his own ego, while the one whom everyone loves to hate casts himself on God’s mercy.  As usual Jesus turns the tables on the established order of things in first century Palestine, and redefines who ranks higher in God’s kingdom.

So, are you a Pharisee or a tax collector?  The truth, of course, is that we are both.  We are all saints – and we are all sinners who have fallen far short of the goals God has for us. We have two testaments full of prophets – the Old Testament and the New – to remind us how life should be lived and cared for and to reprimand us for falling short of God’s will for humankind.

Theologians in the past have attempted to explain wickedness.  In his “Church Dogmatics,” Karl Barth, a Swiss Reformed Theologian thought to be the greatest Protestant theologian of all time, draws a distinction between the goodness of God the Creator and the sinfulness of the creature.  Jesus seems to be making such a point to his audience:  The Pharisee thinks he is saved by his own prideful actions, the good that he is doing by following the religious codes. The tax collector is ashamed by what he has done.  Both, according to Jesus, are sinners in God’s eyes, but the first is not aware of his sin. He justifies himself by his own actions.  Jesus, however, teaches that they both should put on the cloak of humility, they both should rely on God’s mercy, that both need to rely on God and not on themselves – as should we.

Before Barth, another of our spiritual ancestors, John Calvin, a French pastor and theologian in the 1500s who was a key player in the Protestant Reformation, preached about the total depravity of humankind, tracing back to Adam and Eve and their “original sin” in the garden of Eden.  It is this brand of Calvinist Baptist theology that Richard Waterman wanted to see preached from the pulpits in the Larger Parish and that he funded with his bank stocks in 1838.

With all due respect and apologies to Richard Waterman, I don’t believe in the theological concept of original sin, total depravity.  Those are attempts by our forebears to understand human behavior, to explain evil.  When I hold a brand new baby, caress his softness and heft and marvel at her tiny toes and fingers, and look into the eyes of wonder and amazement and see them looking back at me, I find it hard to believe that we are born sinful.  Maybe when we reach the Terrible Twos, the age of “me” and “mine” and “no,” perhaps, but not the newborn!

Today we know more about human development, and we don’t try to lay all behavior at eating the fruit of the tree of knowledge of goodness and evil, to lay the blame at the foot of an apple tree.  We have greater understanding of nature and nurture and life experience in shaping us.  But the teaching does help us to grasp our mortality, our human propensity to prideful thinking, our feeble attempts to make ourselves more than God, to be God.

The psalmist, centuries ago, sees the truth that we are both saint and sinner when he writes, “Who are humans that you, God, are mindful of us,” and yet you created us “a little lower than the angels.” (Ps. 8)  Another theologian, Jewish mystic Martin Buber, observed that our spiritual nature has “two pockets.”  When we reach into one pocket, we pull out smallness, that is, “We are nothing but dust and ashes.”  But when we reach into our other pocket, we extract greatness:  “For our sake the universe was created,” and for our sake, God sent Jesus that we might have eternal life.

So perhaps we ought not think too highly of ourselves like the Pharisee, that we are God’s gift to the world, to hold too optimistic a view of ourselves and humankind, that we are perfect as we are, that nothing needs to change.  Yet perhaps we ought not think too poorly of ourselves, either, that we have nothing to offer, to hold too pessimistic a view of ourselves, because that lets us off the hook of taking responsibility.  I vote for balance, and not just for ourselves as individuals but also as a nation. We tend to look at scripture as pertaining to individual persons, and we look for personal meaning in the stories. What do they mean to you and me?

But Jesus is also talking to representatives of groups of people in ancient Israel, parts of the larger society.  The Pharisee represents the religious establishment which was in cahoots with the ruling class, and the tax collector, a class of government workers, Jews employed by the Romans and who often cheated their own people.

We see the Pharisee today in the Religious Right’s claim that their view of the world is the only one, their reading of the Bible is the only true reading, their brand of Christian faith is the only real faith – and all others are illegitimate.  We see the Pharisee today in the Religious Right’s view that government should be under their thumb, that there should be no separation of church and state, that secular government must be reformed – that only their Christian worldview should shape society.   It’s worth noting that not everyone who claims to be Christian is very Christ-like!

And the tax collector, who is he in today’s worldview?  Perhaps he is all of us who lose sight of our responsibility to care for each other, to love our neighbors as we love ourselves.  Perhaps he is all of us who allow institutional racism, under-education of the poor,    people to die for lack of health care, corporate greed.  So we, too, need to hold up a moral mirror and look at ourselves, beat our chests, and ask for mercy.

I fear for our collective future.  I repent of the dissatisfaction and fear – that have given rise to polarization and hate in our beloved country.  Surely, we all bear some measure of responsibility for the fix we are in.  Let us not gloat in our goodness, boast of our righteousness like the Pharisee, but cry out for mercy, admit our sin like the tax collector, that we have fallen short of our American principles and values, of our decency and respect for each other, of the Way of Jesus, and the best that we can be.

Let us renew ourselves as a nation that we may be filled with new life.  Let us humble ourselves that we may be justified.

May it be so!



Moosup Valley Church UCC


Luke 18:1-8

October 13, 2019

 This story is known as the parable of the Persistent Widow and the Unjust Judge which is unique to the Gospel of Luke.  It must have been an “outlier” story that Luke picks up, although Matthew, Mark, and John do not.

We have grown accustomed to Jesus as healer, teacher, and a man of prayer.  Who knew he was also a comedian?  Imagine his disciples hearing this story!  They must have been elbowing each other, tears running down their cheeks as they double over with laughter.  They know these people:  the woman who is getting a raw deal because she has nothing – no husband, no inheritance, no social standing; the politician who cares only for himself, the smarmy guy everyone loves to hate.  We know them, too.  And we all love it when the underdog ends up on top!  It doesn’t happen often enough!

Luke doesn’t reveal the specifics of the widow’s complaint, only that she has been treated unjustly.  An Evangelical Lutheran pastor in my October 9th Christian Century magazine suggests:          “Perhaps her son has been wrongly imprisoned or her sister abruptly fired.  Maybe she herself has suffered age discrimination.  It might be that her brother is being detained at the border or her deceased husband’s lawyer is dragging his heels in settling the estate.  Perhaps she has been driven into bankruptcy by exorbitant medical bills.”[1]  We do not know the nature of the injustice done her, but it’s clear that she is outraged and indignant and persistent in her complaining!

How can we understand this parable?  What is it about?  Who is the widow?  Who is the judge?  Is it about God, who God is and how God acts?  Or about us and our call to faithful life?  Or about persistent prayer?  Or about all of these?

We know that our prayers are not always answered – at least not in the way we would like.  We pray without ceasing at the bedside of a child who is dying of cancer.  We hammer away at God’s door, for any number of things, but to no apparent avail.  Sometimes we are worn out by praying.  We wish we were as successful as the widow in the parable.

Yet, in verse one, as he introduces the story, Luke writes, the disciples need “to pray always and not to lose heart.”  We are confused, perhaps, because we read in scripture, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matt. 7:7).  And it worked for the poor widow!  But not always for us….

Perhaps we don’t understand prayer.  We think it is a matter of putting in our order to God who will then, if we pray hard enough, grant us our every desire.  Out of our mouths into God’s ears.  We 21st century Christians think that God has unclaimed blessings to bestow upon us and that God wants us to be selfish in our prayers, that it is appropriate for us to ask for God to increase the value of our stock portfolio, to find us a new job, to cure us of diabetes, cancer, and Alzheimer’s.

That’s not what the parable is about.  From the start, Jesus sets out, not to resolve the mystery of answered and unanswered prayer, but to teach his disciples the value of persistence – persistence in seeking justice, persistence in prayer for justice.  And it’s hard work, keeping hope alive in our seemingly hopeless world.

The early church for whom Luke was writing, certainly prayed for many things it did not receive:  safety and protection from persecution, for example.  Yet it did receive what it needed most:  a sense of God’s loving presence and attentiveness and the strength and resilience that it needed to survive.

The parable also teaches us that we can count on God to come down on the side of justice, to hear the ones who have no power, no influence, no voice.  We can’t count on God always to grant our requests, but we can count on God to hear the persistent prayers of our hearts.

There are critical issues worthy of our persistent prayer today.  On the top of my list is the need for political parties to work together to advance public policies that uplift our deepest sacred values – values of love, justice, and mercy.

French sociologist Alexis de Tocqueville traveled to the United States in 1831 to study our prisons and returned with a wealth of broader observations that he collected in his book, “Democracy in America,” published in 1835, one of the most influential books of the 19th century. He wrote,

I sought for the greatness and genius of America in her commodious harbors

and her ample rivers, and it was not there; in the fertile fields and boundless

prairies, and it was not there. Not until I went into the churches of America

and heard her pulpits, aflame with righteousness, did I understand the secret

of her genius and power. America is great because she is good,

and if America ever ceases to be good, America will cease to be great.

Our country is in need of a moral revolution.  Across the country, poverty and inequality are rampant; voting rights and democracy are being undermined by dark money in campaigns; millions of people still lack the health care, living wage jobs, and quality education; and racism, hatred, and bigotry are eating into our democracy.

We have a lot of work to do as a country to live up to our highest ideals.  To come together as a nation for the common good. And that’s going to take a lot of persistence!  Like the widow who never gave up!  So how can we, here at Moosup Valley, be persistent in praying for justice?  What can we do to champion the sacred values       of love, justice, and mercy?

The writer Clarissa Pinkola Estés – maybe you read her book a few years ago, “Women Who Run with the Wolves,” – is a post-trauma recovery specialist, and it is comforting to read her advice:

Ours is not the task of fixing the entire world all at once, but of stretching out to mend the part of the world that is within our reach. Any small, calm thing that one soul can do to help another soul, to assist some portion of this poor suffering world, will help immensely.

It is not given to us to know which acts or by whom, will cause the critical mass to tip toward an enduring good. What is needed for dramatic change is an accumulation of acts, adding, adding to, adding more, continuing. We know that it does not take everyone on Earth to bring justice and peace, but only a small, determined group who will not give up during the first, second, or hundredth gale…  When a great ship is in harbor and moored, it is safe, there can be no doubt. But that is not what great ships are built for.

So, let us persist in bothering God, a sign that our faith is active and our hope is alive, so that we can sing, even if our voices falter, from time to time, “O God, our help in ages past, our hope for years to come, our shelter from the stormy blast and our eternal home.”

May it be so!


[1] JoAnn A. Post, “Reflections on the Lectionary,” Christian Century, October 9, 2019, p. 18.



Moosup Valley Church UCC

Faith Is a Verb

Luke 17:5-10

October 2, 2019


Scholars have trouble with this little periscope – these verses that are clustered together for this Sunday’s gospel reading.  There’s a lot more about the mustard seed in other places in Luke and in Matthew, and how does the “faith” question fit with the parable about the slaves?  And why is the slave called “worthless” when he or she is being dutiful?  Working day and night?  Why isn’t the slave called faithful?  What is Jesus point?


And, who among us, does not wish for more faith?  Especially when life is most difficult!  The disciples have just heard from Jesus, in the preceding verses, that discipleship is going to be more demanding than they had thought.  Not only are they are accountable to each other, they have just learned that it would be better to drown in the sea than to lead a sister or brother astray.  And if they are wronged, Jesus says, and the offender repents, they are to draw from a bottomless well of forgiveness.  It is no wonder that they cry to Jesus, “Increase our faith!”


Jesus responds with two stories:  The first has to do with a tiny mustard seed.  “If only you had this much faith,” we can imagine Jesus saying, as he holds up thumb and forefinger, “you could pluck up this tree,” like Harry Potter with his wand….”  We read the text thinking that Jesus is blaming them, heaping guilt upon them, and, indeed, we often read scripture thinking we have fallen short.  But Jesus knows his disciples – how confused they must be from his teachings, how overwhelmed they must feel from the travel, how uncertain about where they will lay their heads that night – so perhaps he is answering them with kindness and love, with a twinkle in his eye, teasing them….  After all, they have given up everything for Jesus, uprooted their very lives to follow him; isn’t that faith enough?


Besides, what are they asking for, when they ask for more faith?  If I were to ask each of you what “faith” is, I’d get a different answer from each one of you, and there is no correct definition.  The dictionary would tell us that faith is a noun – a person, place, thing, and, if we make it into a gerund, a quality, or act – but “faith” is not any of those, is it?  We can’t see it, touch it, hear it, taste it, smell it.  The writer of James makes faith tangible by linking faith to behavior toward the poor when he says, “Show me your faith apart from your works, and I by my works will show you my faith” (2:18).


I suspect that we confuse “faith” with a set of “beliefs,” like a doctrine or a creed, a religious teaching we have adopted along the way, something we say we might believe – or no longer believe – and, therefore, think we are being unfaithful.  Give me more faith, we might ask, along with the disciples.


Let me suggest three ideas about faith:  The first is that, just as we change over our lives by becoming older and wiser, and the world around us is changing, becoming more complex politically and economically, and science unlocks the genome, advancing medicine, and everything runs on computers these days, why is it is not only okay that our faith change, but it also is a measure of our maturity that it change.  Our faith needs to grow with us.

As children we might have swallowed without question particular readings of scripture – think myths and miracles and conflicting accounts of so-called history – or such religious tenets as the Virgin Birth or the Resurrection or the Atonement, but as adults we have trouble believing them in the same way and worry that we have “lost” our faith.  I grew up a Methodist and learned that our faith is a matter of holding scripture, tradition, reason, and experience together.  So, I propose that, as adults, our faith should change; our faith needs to grow with us to give us meaning for our lives.


Second, I suggest that each of our faiths is unique to each one of us.  My faith is a unique blend of my being – my background, my development of body, mind, personality, and social setting, everything that makes me unique and different from everyone else.  Just as your faith is unique to you.  I don’t mean to imply that the doctrines and traditions of the many different religions and denominations are not important – they are a statement of commonly held or agreed upon ideas – but they only can be a starting point for each of us as we develop our own meaningful faith.


Ultimately, my faith must be owned by me, just as your faith must be owned by you. And we help each other grow spiritually by studying and questioning and sharing our faith with each other.  This is one of the benefits of participating in a local church, where people talk with each other and learn from each other, where people are not afraid to challenge old ideas, where people are open to the Spirit in our midst.  It’s not helpful to one’s faith development to worship by turning on the TV on Sunday mornings – if that’s all you do, because you miss the diversity of ideas and experience!  We need to interact with each other!


And third, I propose that a more helpful way to think about “faith” is not as a noun but as a verb – or not only as a noun but also as a verb – something that is dynamic and action-oriented.  The original meaning of the word “belief” in medieval English – the word is “byleue” – had to do with holding in high esteem, cherishing.  “To believe” was the verb form of the noun “faith,”            and it meant “to hold dear,” “to prize,” “to give allegiance,” “to be-love.”  To believe, then, to have faith, is to have a feeling, not a set of ideas to which we must subscribe. It is something that we love, something that we are drawn towards, something that gives our lives meaning.  We might think of these as “faithing,” a new word.  Ultimately, faith is what we love, not the ideas we hold.


And the disciples want more of it!  And we probably do, too, in this brokenhearted world of ours.  I wonder if Jesus was laughing at his beloved disciples; how much more faith do they need?  They have given him their all, and it will prove sufficient for the establishment of the Christian church.


And us, what do we believe?  Or, a better question might be, What do we love?  Faith has more to do with the quality of our lives than in the ideas that we hold or the creeds that we recite, with that which we ultimately trust rather than in any theological formulas.  The old hymn, “My Faith Looks Up to Thee,” reminds us that there is no need for guilt, for fear, for distrust, for sorrow.  There is only the need for love, to sense God’s love for us and to return that love, a cup full and running over with God’s grace.


My prayer is that it might be so for each of us!



Moosup Valley Church UCC


Psalm 91:1-6, 14-16

September 29, 2019


Psalm 91 is known as a “psalm of trust,” one that promises that those who abide in the shelter of God’s wings will be delivered from danger, difficulty, and disappointment.  Scholars propose that it might have been a prayer of thanksgiving by someone who recovered from a long illness, or a testimony by one who found refuge from persecutors in the temple, or even a liturgy by a king going into battle.  Surely, it speaks to the terrors of our lives – the terrors of war, disease, storms, sexual violence, homelessness – the feelings of fear, anxiety, pain – all the challenges of our lives.


In the midst of these, the writer of the psalm affirms God’s willingness to protect the faithful:

“The Most High will deliver us, overshadow us

with wings like a mother bird and shield us in battle.

No epidemic shall come near us;

angels will bear us up, and we will be untouched by monsters.”


So then, we have a right to ask, don’t we, where was God when a mosquito bite sends a little girl to the hospital with encephalitis, a beloved father is killed in a plane crash, a routine heath exam reveals bad news?  And where is God in conflicts around the world, migrants fleeing for their lives, hurricanes devastating communities?  Living is risky business – even when we eat our veggies, get enough sleep, quit smoking, move to higher ground, and stay within the posted speed limits.  Why does a good God allow suffering?  Can God be all powerful and all good at the same time?


In the ancient world, misfortune was thought to be a sign that one had sinned.  Job’s friends accuse him of such in spite of his protests.  Why do bad things happen to good people?  People wiser than I have struggled with this question for thousands of years.  Theologians have tied themselves up in knots, developed dogmas and doctrines, postulated God’s will in all kinds of ways to answer that question.


We want answers where there are none.  We want explanations, and so we develop clichés:  “Everything happens for a reason,” we hear.  “God doesn’t give you more than you can handle,” we tell the grieving.     “Only the good die young,” Billy Joel sings.  If one doesn’t believe in God, he or she can lay the cause of evil on the immoral nature of the universe, but if one does believe in God, where is the comfort?


Historically, Christians claim that God is Sovereign of the Universe, the Ruler of all things.  Is God, then, responsible for everything that happens?  Take the Holocaust, for example.  Did God stand by and watch the murder of six million Jews?  The lead poisoning of children in Flint?  Fires in California?  Why does God let suffering and evil happen?  The will of God?  How can we possibly know?  Yet, when we read the gospel, we know what the will of God is:  health and wholeness, peace and justice, love and goodwill.  Jesus tells us, over and over.  All we have to do is read our Bibles.


So, then, why do bad things happen to good people?  If God doesn’t cause tragedy, who does?  Why does God allow it?  We have to blame somebody, don’t we?  Perhaps we are to blame.  God has given us free will, and therein lies the rub.  We’re to blame, or so we think.  Yes, and sometimes we are.  Bad choices.  Recklessness.  Greed.  Selfishness.  We are moral creatures, aren’t we?  But that doesn’t explain why the innocent suffer.


I’m often reminded of an old cartoon in which Pontius Puddle shakes his fist at God.  “Why do you allow war and hunger and destruction?”  And a deep voice from the cloud responds, “I was going to ask you the same thing!”  And when there is suffering, where will God be?  The psalmist writes:


14 Those who love me, I will deliver; I will protect those who know my name. 15When they call to me, I will answer them; I will be with them in trouble, I will rescue them and honour them. 16 With long life I will satisfy them, and show them my salvation.


Are these false promises?  When we read our English word “love,” we have the impression that, if God loves me, God will protect me from harm.  We read the psalm as if we have a deal with God:  I will be a good girl and you will keep me safe.  I will be rewarded if I love God.  Only good will happen to me.  It’s a fair trade, isn’t it?  So why does tragedy strike the faithful?  Why do bad things happen to good people?  To innocent children?  To worshippers in synagogues, mosques, and churches?


A close look at the text may be helpful:  “The Hebrew verb, which has been translated ‘

“love” in English, but more accurately in the Hebrew conveys not love but a sense of ‘being connected with’ God intimately.”  It’s not about making a “deal” with God (love for protection); it’s about a relationship with God.  The Hebrew word translated “love” suggests that “relationship with God is deliverance – it is life.”  Our relationship with God is what matters most; God is with us in the tragedy.


It further suggests that “the point of seeking God is not to avoid suffering or hardship; rather, it is to know that God is constantly available, sustaining those who will discern God’s presence.”  God is with us in the suffering, doubled over by the nerve gas, sitting beside the hospital bed, binding up wounds on the battlefield, hovering over the son on the cross.  “Those who live in the shelter of the Most High, who abide in the shadow of the Almighty,” writes the psalmist, “will say … ‘My refuge and fortress; my God in whom I trust.’”  God is with us no matter what happens to us, and that’s what counts.


Over the centuries, people have imagined God in different ways – God up there, God out there, God in here – but one theologian, Matthew Fox, offers an image that is helpful to me.  He suggests that God is like the ocean, and we are the fish that are swimming in the ocean.  God is all around us and in us and through us, the One in whom we are immersed.  Imagine yourself at the ocean, how the salt water holds you up, how the water flows over you, lifts you up and down with the swells.  Image that this is God – all around you, over you, and under you.  And, because our bodies are mostly water – we are, on average, 60 percent salt water – in you.  Imagine that you are immersed in God – not up there or out there – but surrounding us and holding us up, the One,  as the Apostle Paul says in the Book of Acts (17:18), “in whom we live and move and have our  being.”  Think “abiding” in….


Psalm 91 invites us to “abide” with God in this way, to feel God sustaining us, holding us up as all the waves of life – the tragedy of our lives – the suffering and the broken-heartedness, crash in around us.


Out of the suffering of her life, Maxine Kumin, U.S. Poet Laureate and author of 25 books for children, wrote Morning Swim:


Into my empty head there come / a cotton beach, a dock wherefrom

I set out, oily and nude / through mist, in chilly solitude.

There was no line, no roof or floor / to tell the water from the air.

Night fog thick as terry cloth / closed me in its fuzzy growth.

I hung my bathrobe on two pegs. / I took the lake between my legs.

Invaded and invader, I / went overhand on that flat sky.

Fish twitched beneath me, quick and tame. / In their green zone they sang my name

and in the rhythm of the swim / I hummed a two-four-time slow hymn.

I hummed “Abide With Me.” The beat / rose in the fine thrash of my feet,

rose in the bubbles I put out / slantwise, trailing through my mouth.

My bones drank water; water fell / through all my doors. I was the well

that fed the lake that met my sea / in which I sang “Abide With Me.”[1]


May it be so!


[1] Maxine Kumin Selected Poems: 1960-1990, © 1997.



Moosup Valley Church UCC

God’s Nature Is Love

Luke 15:1-10

September 22, 2019


The writer of the Gospel of Luke is fond of “lost and found” allegories, stories that tell us what God’s love is like.  In this chapter alone, we have three familiar ones – the parable about the shepherd who has 99 sheep safely in the pen and goes to find the one who is lost; the parable about the woman who sweeps her house until she finds the lost coin; and the parable about the prodigal son. Our lectionary text for this morning deals only with the first two.


You and I know about losing and looking.  Perhaps not about sheep, but we know about losing our keys, our eyeglasses, our checkbooks, the word on the tip of our tongues, and the relief and rejoicing when they are found!  And we know about losing a beloved pet who slipped out when the door was ajar, and the relief and rejoicing when someone calls and reports that he is safe.  Yes, we know about losing and looking – and rejoicing.


In these first two stories it’s clear what is lost and what is found – a sheep and a coin.  Both have to do with economics and value:  Even the loss of one sheep affects the bottom line, so a shepherd will go looking in all the places where a lamb might be hiding, too fearful to make a bleat to help the shepherd find her in the thicket or the ditch.  God treasures every sheep.


Jesus tells these stories to remind the religious leaders who are criticizing him for eating with “sinners” – those they consider unwashed and unworthy (like tax collectors and prostitutes, and drunkards), all those who live on the fringes of society, who don’t belong anywhere – that no one is lost to God, that everyone has value and is worth saving.


So this is a Sunday School lesson about whom God loves – and that is everyone, everyone, no matter who you are or where you are on life’s journey.  Whether we are “insiders” in the church or in the larger society, or those who don’t think they are welcome anywhere, especially in the church, “outsiders,” God loves us one and all.


But I believe the commentators who analyze these tests – who picked them apart to figure out who wrote them and for whom they are intended and what they meant to the people who first heard them – miss something important.  These lost and found stories are more than about business matters – the monetary value of every lamb and the necessary coin to feed a hungry family.  The scholars miss the intimacy; they miss the love!


Imagine you are the shepherd.  You have counted the sheep a couple of times to make sure.  Somebody’s missing.  Who is it?  And then you realize it’s the little one, the one who likes to prance through the flowers in the field.  The one who comes running when you call.  Where is she?  Has she nibbled herself lost, following her nose from clover to clover, over the hill and out of sight of the flock?  You can’t have her out there by herself, not with the wolves howling like they did last night.


And so you strike out in the direction you last saw her.  There was that ravine you passed earlier.  Maybe she lost her footing and ….  Who knows?  She must be afraid, lonely, stuck.  And then, you see her.  Yes, she’s tangled in some bushes and grown tired from the struggle to get loose.          You sense her relief when you pick her up and put her across your shoulders.  And now there’s a spring in your step as you head back to camp. You can feel the lamb’s warmth on your back, the sweet smell of grass in her wool, her muzzle in your neck, in your ear.  Yes, this is an intimate moment, shepherd and sheep.


Tuesday, I took my beloved cat, Kamikazi, to the vet for surgery, and as they carried him away, tears welled up in my eyes, and when I brought him home at the end of the day, I lifted him up to my face and nuzzled my nose in his fur, listening for his purr.  Yes, I know he’s only a cat.  But you know, because you, too, have loved and lost, then knew the joy of finding – or the grief of not finding.


And sometimes it’s death that takes them away.  My son’s Golden Retriever was dying of cancer, and I drove to Hew Hampshire, even when I had cancer, and lay down on the floor with him and stroked his paws, and told him what a great dog he had been and how I would miss him.


Jesus, who loves everyone, saints and sinners alike, tells us this “good shepherd” story to tell us what God is like.  And God loves us like we love, at least as much as we love.  And not only us, but also all of creation, the docile animals that share our homes and the wild ones that forage in our woods and fields.


God is not only an intellectual idea or an experience of the mystery of the cosmos, but God is also a feeling.  And our beloved pets with their unconditional love teach us how God loves.  And to this love we are called, to bless and to be blessed, now and forever more!


May it be so!



Moosup Valley Church UCC

Principled Living

Luke 14:25-33

September 8, 2019

When I read a text like this, I’m glad I’m not a biblical literalist.  I am not one to say that God reached down from heaven and wrote this passage with his finger like Michelangelo’s painting on the ceiling of the Sistine Chapel.  I don’t believe that God whispered it into the ear of a faithful scribe and then edited the translations of the monks over the centuries.  Biblical material is a product of its time. It reflects the truth of the community in the 1st century which gave these stories their life and meaning.  But it is the task of each generation to discover that truth for itself.  So what then, might this text mean for you and me in the 21st century?

The cost of discipleship is a difficult one for contemporary audiences like us.  It confronts us with hard choices and jars any notion that being a Christian is easy.  While there are texts that comfort the afflicted, this one afflicts the comfortable.  Luke has constructed this passage very carefully.  He starts with Jesus’ introductory verse to the crowds followed by three statements about the nature of discipleship.  These are:  First, whoever does not hate mother and father, spouse and children – and even life itself – cannot be a disciple.  Second, one who does not carry the cross, cannot be my disciple, and Third, none of you can be my disciple if you do not give up all your possessions.

And in between, there are two analogies, two comparisons to help us understand about discipleship, (building a tower and waging a war).  These raise the question of whether would-be disciples can follow through on their initial commitments.  In other words, don’t start something you can’t finish.

This discipleship talk is tough stuff.  Jesus is speaking to a large crowd.  Is he trying to sort out who is really serious about following him?  Is he trying to winnow – cut down on – the circle of people who have become attached to him and his cause, warning away those who cannot bear the heat?

Now, I don’t believe that Jesus wants us to leave our families.  Everything Jesus stands for is about relationships:  caring for children, letting them come to him, blessing them.  And caring for elderly and widowed women and orphans.  He would not want us to abandon them.  Nor do I believe Jesus wants us to give away everything we have.  Then we would add to the ranks of the poor, and we know Jesus cares about the poor.  At the same time, I don’t believe Jesus wants us to turn our back on our neighbors and the needy, or turn a blind eye to social injustice or environmental degradation, even if it might mean “carrying a cross.”

So what do we make of this Gospel lesson?  Today’s passage is in the travel section of Luke’s gospel.  Jesus already has turned his face toward Jerusalem to confront the authorities and to speak truth to power.  So his call to discipleship may be a call to follow him into the city and to face the danger to be found there, to separate the curious from the committed.

As I studied the passage, I wondered, too, if Jesus is reflecting on the choices he is making:  First, leaving family must have been painful.  Remember on the cross, he provides for his mother in the care of a disciple.  And he knows he will be carrying a cross, the Roman’s method of executing criminals.  And the two analogies about building the tower and waging war?  Jesus is finishing what he has started, standing up for what he believes, giving up all that he has, even onto death.  Jesus is a man of principle.

And to us?  Perhaps the call is to follow Jesus’ way – the way of self-offering love, the way of mercy, the way of compassion.  Following Jesus means to be Christ-like, to live a principled life – that is, a moral, ethical, honest, righteous life in keeping with Jesus Way – no matter the cost.

Lest we think that such a life is beyond us, let’s look at some of the ways we are already doing this.  This summer, some of us spent time with children and grandchildren, building memories during vacations.  Families and friends are important and deserve our time and attention.  And sometimes we create new families, weaving together lonely and isolated strangers who become as family to each other.  Kim’s friend Robin did this when she fostered two severely abused little girls for two years.  One of them, who is now being adopted, still has a picture of Robin on her dresser.

Some of us move beyond our comfort zone and advocate for our neighbors.        A Foster resident spoke up for a person on food stamps last week when she overheard the clerk at the grocery store ask loudly to the customer ahead of her in line, “Is that an EBT card you’re using?”  The Electronic Benefits Transfer cards are designed to look like ordinary debit cards to protect a poor person’s privacy.  Instead the clerk called her out and embarrassed this shopper.  And the advocate, someone you know, who could have been you or me, spoke up and vowed to take it all the way to management.  Jesus never belittled people because they were poor!

Sometimes people take bold public stands, like those who “take the knee” during the National Anthem, to raise attention to injustice and oppression.  Even if it causes them harm in some way, they know they have done what is right, regardless of the cost.

Corporations, too, are called to principled living.  I think of CVS who decided no longer to sell cigarettes, a known cause of cancer, because they could not justify doing so as a health care provider.  And recently, businesses like Walmart have decided not to sell some kinds of guns and ammunition to take a principled stand on the proliferation of guns.  Last year, the RI Conference UCC took a principled stand to require all clergy to take White Privilege training to keep our credentials, our “standing” as a UCC minister.

We have all have stood on principle from time to time.  We have taken time to care for an elderly parent or a disabled child ourselves rather than putting them into an institution. We have turned down a great job because we didn’t want to move our family.  We have stood up for someone who was being bullied and gotten pushed around.  We have given up our time and used our skills to rebuild a community after a disaster.  We have raised questions about church teachings and risked being called a sinner – or challenged our school system’s policies or our employer’s business practices and been called a trouble-maker.

Today’s text is about “principled living,” having beliefs and acting on them, making the most loving choices.  Principled living means facing suffering with courage, standing up to injustice, and balancing our own needs with the needs of others.  Discipleship is costly, but those who live principled lives and live to tell their stories, tell us that standing on principle, being clear about values and acting on them, has transformed their lives.

This is the life that Jesus of Nazareth invites us to pursue, a life where priorities are examined and decisions made, a life in tune with love and mercy and peace.  You and I are called to choose this life, this leader, these principles.

May it be so!



Moosup Valley Church UCC

God’s Dinner Party

Luke 14:1, 7-14

September 1, 2019

When I was a little girl, my father took up photography.  More often than not, his pictures were of family picnics with someone flipping burgers, an uncle carving the Turkey at thanksgiving, or my mother proudly carrying a cake with blazing candles to the table.  Food, it seems, was at the center of our lives.

And so it is in the Gospel of Luke.  There are more references to eating in Luke than in any of the other gospels.  In fact, Luke’s Jesus is certainly more preoccupied with banquets, tables, and reclining at tables than are Matthew, Mark or John.  In today’s lesson, Jesus has been invited to the home of a Pharisee for a wedding banquet, a surprising move since he was under surveillance by the Pharisees who were threatened by his constant reinterpretation of their rules.   However, this host is intrigued by Jesus and invites him home for dinner.

At Palestinian wedding feasts, it was common for guests to recline on couches around the room, with the center couch being the place of honor for those with the most wealth, power, or office.  If a more prominent man arrives fashionably late, a guest who had assumed the center couch, might be asked to move to a less prestigious location.  How humbling and embarrassing!

Jesus was never one to miss a teachable moment.  He watches as guests crowd in and head for the best seats, and then he offers some practical advice for such social occasions:  “…sit down at the lowest place, so that when your host comes, he may say to you, ‘Friend, move up higher’; then you will be honored in the presence of all who sit at table with you.”  And as if Jesus were Miss Manners, he offers the principle – based on the Wise Saying of Solomon in Proverbs (25:6-7) about how to live the good life, lessons passed from generation to generation – “For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”  Over and over again, we hear Jesus saying that humility is a virtue, that the first shall be last, and the last shall be first.

And then Jesus takes his teaching to the next level by likening the banquet to the Kingdom of God.  When you throw a dinner party, he says, don’t invite your family and friends and others of your social status who will then be obligated to return the favor….  “But when you give a banquet, invite the poor, the crippled, the lame, and the blind.  And you will be blessed,…”

Status was an issue in Jesus’ day just as it is in ours.  We move to gated communities to keep the rabble out.  We hang with friends who are of the same social and racial groups.  We are most comfortable with people who are like us.  With this lesson, Jesus is asking us to mix it up!  But not everyone is willing to broaden their circle of friends and acquaintances.  At a fancy fundraiser dinner party a couple of years ago – this is a true story – 200 wealthy people were invited to the home of the president of the board of a nonprofit.

A conversation was overheard between two of these moneyed people.  An older man was complaining about the difficulty he and his wife were having when they traveled to their million dollar summer home on the coast of Maine because they had to travel by ferry to get to their private island.  A wealthy woman responded, “But don’t you think you can suffer a little inconvenience in order to separate yourself from the masses?”

Separate yourself from the masses?  The gospel today reminds us that the masses are invited to God’s dinner party.  God cares as much for the poor as God does for the wealthy.  God cares as much for the homeless person on the corner holding a sign, “Please help!” as God does for the woman in the new car who drives by without making eye contact.  God cares as much for the immigrants who have fled to this country to make a better life for their children, even to save their lives, as God cares about the corporate executive who counts on their low-cost labor.  God cares as much about the young black men who fill our prisons at a disproportionate rate as God cares about law enforcement officers who stop and frisk people of color indiscriminately – and maybe even more so.

In Bible Study we are reading Diana Butler Bass’ book, A People’s History of Christianity.  On Tuesday, we started the chapter on “Ethics: The Love of Neighbor,” and in just a few pages, we found the missing link connecting the early Jesus Movement with us today.

How did we get from there to here?  How did the followers of Jesus, the son of a carpenter, a rabbi from a backwater village in Galilee, lay the groundwork for this new faith, Christianity, to blossom into the official religion of the Roman Empire?

We might think it was because our ancestors were willing to die for their beliefs, willing to be thrown into jail, sacrificed to the lions, that people were drawn to this new cult. But that wasn’t it.  It wasn’t Jesus’ teachings, the philosophical ideas in themselves, that caused people to convert to Christianity.  It was the living of Jesus’ teachings, the practicing of hospitality that attracted the Romans.

Remember Jesus’ teaching in the gospel of Matthew that lays out the practice of welcoming the “least of these” into the heart of the community?

I was hungry and you gave me food,

I was thirsty and you gave me something to drink,

I was a stranger and you welcomed me,

I was naked and you gave me clothing,

I was sick and you took care of me,

I was in prison and you visited me.

The early Christians did these things.

In the second century, a plague struck which gave the Christians a chance to showcase these teachings.  Hundreds of thousands of people died in the streets. The pagan religions had no answer.  Ordinary Romans fled from the cities.  Christians, however, who didn’t fear death, stayed behind and tended to the sick and the suffering with acts of mercy regardless of class, tribe, or religion.  They did “risky, compelling, and good things that helped people,” on the basis of Jesus’ Great Commandment to love God and to love one’s neighbor.

Today, the talk across the Christian community seems to be about sexual morality, but this is a relatively new conversation.  Biblical morality in both the Old and New Testaments had to do with hospitality, welcoming the stranger, caring for the common good.  So “[f]rom what historians can gather, hospitality—not martyrdom—served as the main motivator for conversions,” to Christianity.

This country has a long history of rejecting immigrants.  Benjamin Franklyn wanted to shut out German refugees because their customs were different from “ours,” that is, the English.  Our grandparents remember signs, “Irish need not apply.”  Roosevelt’s administration turned back ships with Jewish children to their death under Hitler. Today, it’s Central Americans and Mexicans.

Perhaps, remembering our Biblical roots and the ethic of hospitality can be a foundation for pressing for Immigration Reform in the years ahead.  How else can we call ourselves Christians?  How else can we represent what church is all about to our children and grandchildren?  How else can we guide our nation?

We make judgments about people, about classes of people, without knowing them, without walking in their shoes, without hearing their stories.  We isolate ourselves from those who are different.  Jesus wants to educate us.  God’s dinner party must include “the poor, the crippled, the lame, and the blind.”  And not just because it’s good for them – but because it’s good for us.  Jesus is not recommending the practice of charity as much as he is recommending that we grow more Christ-like, more understanding, more loving, more just. 

And at Moosup Valley Church we want this, too!  Two years ago we adopted this new mission:

Gathered in 1868, Moosup Valley Church is a community growing in our knowledge of Jesus. Led by the Spirit, we reach out to love God and our neighbors as ourselves. We are a country church welcoming EVERYONE, respecting individual personal beliefs, and spreading peace in our world.

At God’s table, all are welcome; no seat is more honorable than another.  And it is in passing the potato salad and pouring the lemonade that we become humble and develop the capacity to love, liberate, and empower each other.

May it be so!



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