You Are Salt and Light!

Meditation on Matthew 5:13-20

First Presbyterian Church of Smithtown

Rev. Dr. Karen Crawford

Feb. 8, 2026

She was born into slavery in Swartekill, NY, around 1797. We don’t know the exact date.

She was called Isabella at birth, but the world wouldn’t know her by that name. She spoke only Dutch as a child.[1]She never received formal education. She knew the Bible through stories told to her and songs that were sung by slaves working in the fields. She was forced into labor at 5. At 9, she was separated from her parents and sold for $100, with a flock of sheep. She was sold two more times; the third for $200. She had 10 or 12 brothers and sisters. All were sold and separated.

She fell in love with Robert in 1815. He was enslaved on a neighboring farm. Their love story ended tragically. Robert’s “enslaver had him murdered to prevent him from fathering children he could not enslave himself.”[2] Her first child, James, died in childhood, most likely from “the harsh and inhumane conditions of his enslavement.”[3] Her final owners were especially cruel. She suffered physical abuse and was raped. She had a second child, Diana, before she was forced into marriage with another enslaved man. She had three more children—Peter, Elizabeth, and Sophia—whom she struggled to properly feed because she was expected to nurse her white enslaver’s children, too.

Her enslaver promised to set her free before 1827, the date when all remaining enslaved people in New York would be freed, according to legislation. But then he changed his mind and decided that she would never be freed. She escaped in 1826, a year before the law took effect. She later said, “I did not run off, for I thought that wicked, but I walked off, believing that to be all right.”[4] She fled with Sophia, her infant daughter, who would be bound to indentured servitude to her mother’s enslaver until she was 25. Isabella left behind her three older children, still legally required to serve her owner until their 20s.

Isabella found refuge with Isaac and Maria Van Wagenen. The abolitionist couple who lived in New Paltz purchased her freedom for $20 or $25. She took their last name. With their help, she sued for the return of her 5-year-old son, Peter.  Her enslaver had illegally sold him to an enslaver in Alabama. Emancipation laws required that he remain in New York till he was 28. After a year-long legal battle, a judge ruled in her favor, making her the first black woman to sue a white man and win. [5]

Isaac and Maria had a strong faith. And their faith, kindness and generosity rubbed off on Isabella. She became fervent in her faith, as well.  In 1827, she participated in the founding of a Methodist Church in Kingston, NY, and moved to NYC in 1829 and joined the John Street Methodist Church. She went to work as a housekeeper, first for Elijah Pierson and then Robert Matthews. Both were preachers. On June 1,1843, on Pentecost Sunday, she heard the Spirit of God calling her to leave the city and go into the countryside testifying to the hope that was in her. She changed her name to…Does anyone know? Sojourner Truth.

In 1844, she joined the Northampton Association of Education and Industry in Florence, MA. The organization was founded by abolitionists and supported women’s rights, religious tolerance, and pacifism. They lived on 470 acres, raising livestock, and running a gristmill and silk factory. She oversaw the laundry, supervising women and men. While there, Sojourner met William Lloyd Garrison, Frederick Douglass, and David Ruggles. Encouraged by the community, she delivered her first anti-slavery speech that year.

She began dictating her memoirs to her friend, Olive Gilbert, and Garrison published it as a book in 1850 titled, The Narrative of Sojourner Truth: a Northern Slave [6] That year, the former slave bought her first home in Florence for $300 and, in 1854, with the proceeds from her narrative, paid off the mortgage.

Our passage in Matthew 5 today is part of the Sermon on the Mount, which extends from chapters 5 through 7 and begins with Jesus sitting down to preach the Beatitudes. “Blessed are the poor in spirit.” Or “Wonderful News,” as N.T. Wright translates, “for the poor in spirit. The kingdom of heaven is yours. Wonderful news for the mourners! You’re going to be comforted. Wonderful news for the meek. You’re going to inherit the earth. Wonderful news for people who hunger and thirst for God’s justice. You’re going to be satisfied.”[7] With the Beatitudes, Jesus doesn’t just provide of list of behaviors we must try to emulate. They are “a summons, he says, to live in the present in the way that will make sense in God’s promised future. Because that future has arrived in the present in Jesus of Nazareth.”[8]

 “It may seem upside down,” Wright goes on, “but we are called to believe with great daring that it is in fact the right way up. Try it and see.”[9]

We come to today’s passage at verse 13, “You are the salt of the earth.” And “You are the light of the world.”  Salt that is no longer salty—or has lost the ability to preserve food (which is its main use in the time of Christ) and heal wounds—is worthless. You might as well throw it on the ground and trample it.  

Light, without which life cannot exist, is one of the first things God creates, when the Lord says in Genesis 1:3, “Let there be light.”  Light that is hidden isn’t light at all. When Jesus tells Israel that they are the city on the hill, he is talking about Jerusalem, which is no longer being faithful to their one, true God of Israel. They no longer follow with their hearts God’s law, the 10 Commandments, the sum of which are love of God and neighbor.

With salt and light, Jesus is reminding them of the promise of God to Abraham that God will bless him and his family, so that they may be a blessing to all the families of the earth.

Jesus is reminding them of God speaking through the prophet Isaiah in 42:6,

“I am the Lord; I have called you in righteousness;
    I have taken you by the hand and kept you;
I have given you as a covenant to the people,
    a light to the nations.”

And in 49:6:
“It is too light a thing that you should be my servant
    to raise up the tribes of Jacob
    and to restore the survivors of Israel;
I will give you as a light to the nations,
    that my salvation may reach to the end of the earth.”

When I read Jesus’ teaching to be salt and light, I feel sad. We are continuing to see churches on Long Island dwindle and close. And our nation is embroiled in divisions and growing in incivility. We are not being salt and light, let alone a blessing for all the families of the earth.

My friends, now, more than ever, we have a great need for our Savior and spiritual transformation. For Christ is the only true Light of the World, a light that shines in the darkness and cannot be overcome by it. A light that came to share our lives with us, embrace us with God’s love and make us whole, a light that was rejected by his own people, and suffered on a cross.

Sisters and brothers, I urge you to look at the faithful example of an uneducated and formerly enslaved woman who carried and shared the message of the gospel to all she met. She wasn’t afraid to speak up for what was right and true. Her example proves that you don’t have to have a formal education or be white to be given the mind of Christ. n 1851, her best-known speech was given extemporaneously at the Ohio Women’s Convention in Akron. During the Civil War, when she helped recruit black men for the Union Army, her speech was published under the title, “Ain’t I A Woman?”[10] She died in 1883 at her Battle Creek, MI, home. She had dedicated her life to fighting for a more equal society for African Americans and for women.  Frederick Douglass offered her eulogy in Washington, D.C., saying,

“Venerable for age, distinguished for insight into human nature, remarkable for independence and courageous self-assertion, devoted to the welfare of her race, she has been for the last forty years an object of respect and admiration to social reformers everywhere.”[11]

Today, we find her likeness on numerous monuments, busts, and statues, such as one in the U.S. Capitol and one in Central Park. She is the subject of works of art, such as one by Frances Titus in 1892 of her meeting with Abraham Lincoln in 1864, and a crocheted mural in Akron Civic Theatre’s outer wall. Elementary schools, apartment buildings, and women’s shelters are named for her. An asteroid, railroad car, song, NASA robotic rover, New York state park, college, library, museum, and a U.S. Naval ship bear her name. She has appeared on a U.S. stamp and may one day appear with other women on a $10 bill. You can catch part of her speech, “Ain’t I A Women” in a Broadway musical. She is featured on Smithsonian’s list of 100 most significant Americans of all time and remembered annually on an Episcopal calendar of saints. [12]

Let us remember that all she accomplished was not through any sort of ease of life, wealth or privilege, but through her faith and relationship with a God who loves all people the same and has made peace with God and humanity with the cross. Let us recall and live out our belief that there are no distinctions in Jesus Christ. “There’s no more Jew or Gentile,” Paul tells us in Galatians 3:28, “no slave or free. No longer male and female. We all are one in Christ Jesus.”

Let us pray.

Holy One, we give thanks for the example of Sojourner Truth and for her strong faith and perseverance through great suffering and loss. Thank you that in her lifetime she was appreciated for the wisdom she spoke and the good works she had done, with your help and the Spirit as her guide. Thank you that many still remember her and share her concern for the equality and justice of all people, no matter their gender or the color of their skin. And we thank you for your gracious and merciful Son, who is our peace, and his words to us, urging and empowering us to be salt and light in a dark world. Amen.

[1] Jeroen Dewulf, “Sojourner Truth: How the Enslaved Woman of a Dutch-New York Family Became an Icon of America’s Black Liberation Movement,” accessed Feb. 7, 2026, at vhttps://artshumanities.berkeley.edu/news/sojourner-truth-how-enslaved-woman-dutch-new-york-family-became-icon-america%E2%80%99s-black-liberation

[2] “Sojourner Truth,” National Women’s History Museum, edited by Debra Michals, 2015, updated by Asami Robledo-Allen Yamamoto, 2025-2027 NWHM Predoctoral Research Fellow in Museum Studies, 2025, accessed Feb. 7, 2026, at https://www.womenshistory.org/education-resources/biographies/sojourner-truth.

[3] Sojourner Truth,” National Women’s History Museum, 2025, accessed Feb. 7, 2026.

[4] “Sojourner Truth,” at History.Com, May 28, 2025, accessed Feb. 7, 2026, at https://www.history.com/articles/sojourner-truth

[5] “Sojourner Truth,” National Women’s History Museum, 2025, accessed Feb. 7, 2026.

[6] Sojourner Truth, “Narrative of a Northern Slave,” accessed Feb. 7, 2026, at https://web.english.upenn.edu/~cavitch/pdf-library/Truth_Narrative_1850_edition.pdf

[7] N.T. Wright, Matthew for Everyone (Louisville: Westminster John Knox, 2002), 34.

[8] N.T. Wright, Matthew for Everyone, 38.

[9] N.T. Wright, Matthew for Everyone, 38.

[10] National Women’s History Museum, accessed Feb. 7, 2026, at https://www.womenshistory.org/education-resources/biographies/sojourner-truth

[11] Michael F. Bishop, “Sojourner Truth,” at David Bruce Smith’s Grateful American Foundation, accessed Feb. 7, 2026, at https://gratefulamericanfoundation.org/sojourner-truth/#:~:text=After%20her%20death%2C%20Frederick%20Douglass%20said%20of%20her%2C%20%E2%80%9CVenerable%20for%20age&text=He%20is%20the%20author%20of%20%E2%80%9CWe%20Shall,Churchill’s%20Greatest%20Speech%2C%E2%80%9D%20to%20be%20published%20by

[12] “Sojourner Truth: Legacy, Additional Recognition, and Works of Art,” Wikipedia, accessed Feb. 7, 2026, at https://en.wikipedia.org/wiki/Sojourner_Truth

Fishers of People!

Meditation on Matthew 4:12–23

First Presbyterian Church of Smithtown

Rev. Dr. Karen Crawford

Feb. 1, 2026

Jim and I watched a heartwarming movie yesterday. It was a 2019 biographical drama called, “A Beautiful Day in the Neighborhood.” Have you seen it?

It was inspired by a 1998 Esquire article by Tom Junod, “Can You Say….Hero?” Junod was an investigative, hard-hitting journalist who had won awards for his controversial stories but hurt people and made many enemies along the way.

His editor startles him one day when she tells him that she has an assignment for him. He has to go interview Fred Rogers for a puff piece about heroes. When he pleads with her to give him a different assignment, she says that Mr. Rogers is the only one who would talk with him. Junod approaches the work reluctantly and then as he has always pursued his stories, cynically looking for something bad about him to reveal to the world. What he discovers is a man who really is the same man he portrays on his children’s television show, “Mr. Rogers’ Neighborhood.”

Rogers, a graduate of Pittsburgh Theological Seminary and ordained minister in the Presbyterian Church, continually surprises and, at first, dismays Junod by how much he seems to care about him, his family, and everyone else he meets. Rogers shows his care through the time he takes with every child or adult who visits him on the set or approaches him on the street, through phone calls, shared meals, and most of all, through listening with kindness and asking gentle but probing questions as others share their deepest wounds and greatest vulnerabilities.

Junod’s relationship with Mr. Rogers gradually changes his perspective on life and faith. He finds healing and wholeness from wounds carried and hidden since childhood. He is strengthened to face personal challenges, examine and express feelings never expressed. At the end, he reconciles with an alcoholic father who abused and abandoned him and his sister as small children and left their dying mother. And the hard-hitting, award-winning journalist comes to the realize that his relationship with his own wife and baby are more important than what he does for a living.

Throughout this sweet movie, which brings back memories from my childhood in the 1960s and 70s and of watching him with my own children in the 1990s, I can only be amazed at all the gifts that God gave Fred Rogers that he faithfully used to fish for people.

Today, when we are experiencing frigid temperatures and the world outside is white and frozen, I hope it warms your heart to be walking with Jesus by the seashore in the gospel of Matthew. Who knows how often Jesus walked by the Sea of Galilee? He had recently left his hometown of Nazareth and moved to the seaside village of Capernaum, which would become his base for ministry. Maybe walking by the sea was what he did every day as he listened for God’s voice and sought God’s will.

The arrest of John the Baptist stirred his move to Capernaum. John and Jesus were friends and kin, as their mothers, Mary and Elizabeth, were cousins. The arrest is a signal; it’s time for his ministry to begin.

Jesus could have done it all by himself. He could have just gone from place to place to heal and feed, encourage and comfort, teach and preach, “The kingdom of God is drawing near.” But he chose to do ministry with a community of people, who would learn from him and share in the compassionate labor—and continue in the labor after Jesus is no longer with them.

Their call, says theologian Anna Case-Winters, is not to “form a cult of Jesus.”[1] It’s not even “to accept him as their personal Lord and savior. They are called to follow him; to walk in the way that he is walking as he proclaims and makes manifest the reign of heaven.”[2] In these four men—Peter and Andrew, James and John—we find a “prototype of all future followers who will respond to Jesus’ call.” They hear his voice, immediately drop everything, and walk away from their work that sustains them and their families. “They do not ask where he is going, and he does not tell them. There is no mention of their being ‘apostles’ to hint at their future importance. Nor is there mention of what this calling will cost them. Did Peter and Andrew have any inkling that they would both end up crucified?”[3]

These four hardworking people are fishers. James and John are also relatives of Jesus. They are sons of Zebedee and Salome, who is a sister to Mary, the mother of Jesus.

Let’s think for a minute about whom the Lord chooses to play such a role in God’s important work of salvation.

First, the shepherds in Luke are among the lowest class of people, living rough in the fields with the animals. This dangerous and lonely work leaves them vulnerable to heat, cold, rain, wind; wild animals, such as wolves, bears, lions, and snakes; and unsavory characters—outlaws, robbers, thieves, and murderers.

The fishermen in Matthew, Mark, and Luke are also among the lowest class of people. In the ranking of occupations by the famous Roman statesman, philosopher, and orator Cicero, “owners of cultivated land rank first and fishermen last. In Athenaeus’s writings they are placed on par with moneylenders and are socially despised as greedy thieves.” What’s more, they are “obligated to the empire, which has an economic monopoly… Not only must they supply enough fish for themselves and the empire they must pay tax upon what they retain and tax upon any transport of fish.”[4] It is no exaggeration to say that “Peter, Andrew, James, and John lead an economically and socially precarious existence.”[5] Jesus’ calling, then, comes first to some of the most vulnerable and ordinary of people.

And all Jesus promises is that he will teach them how to fish for people.

Today, as we remember the call of Christ’s first followers, it is natural to consider our own calls. For Jesus has called us all to follow him. Have you heard his voice? Have you said yes to the call?

The call is unique for every person. We all have different gifts, talents, and passions. Look around and consider your brothers and sisters in the faith. Isn’t it wonderful what God is doing and has done with us? Just think, my friends, that God still has more amazing things planned for you and me. Expect to be surprised!

Watching Mr. Rogers and his patience with the cynical reporter in the film brought tears to my eyes. Because I know it’s true. Fred Rogers really was the person we saw on television. He was imperfect, human, but also good and kind, gentle and faithful. He knew the Lord and understood what God was calling him to do. He didn’t shrink from the challenge. He didn’t let anything distract him from his ministry focus of reaching out to children and young families, helping them manage their feelings and understand that they are special and worth loving, just the way they are. And that the kingdom of heaven isn’t far off in time or beyond this world. It begins at this moment, in this place.

Junod writes in his article that inspired the movie, “Once upon a time, a man named Fred Rogers decided that he wanted to live in heaven. Heaven is the place where good people go when they die, but this man, Fred Rogers, didn’t want to go to heaven; he wanted to live in heaven, here, now, in this world, and so one day, when he was talking about all the people he had loved in this life, he looked at me and said,

“The connections we make in the course of a life—maybe that’s what heaven is, Tom. We make so many connections here on earth. Look at us—I’ve just met you, but I’m investing in who you are and who you will be, and I can’t help it.”[6]

My favorite scene in the movie is when Mr. Rogers is riding the subway to work, and the cynical journalist is with him. The children and adults around Fred Rogers are silently watching as if in awe of him. Suddenly they burst into song,

It’s a beautiful day in the neighborhood,
A beautiful day for a neighbor.
Would you be mine?
Could you be mine?

It’s a neighborly day in this beauty wood,
A neighborly day for a beauty,
Would you be mine?
Could you be mine?

I have always wanted to have a neighbor just like you,
I’ve always wanted to live in a neighborhood with you.
So let’s make the most of this beautiful day,
Since we’re together we might as well say,
Would you be mine?
Could you be mine?
Won’t you be my neighbor?
Won’t you please,
Won’t you please?
Please won’t you be my neighbor?

Let us pray.

Holy One, thank you for your Son, Jesus, who walks along the seashore calling to his first disciples and to all of us to follow him. Help us to hear his voice and courageously and immediately respond, though we know we are all imperfect and in need of your healing in our broken places. Teach us to listen with love and be gentle and nonjudgmental when others with wounds trust us with their stories and struggles. Stir us to share about our relationship with Jesus, the source and finisher of our faith. Lead us to be fishers of people. Amen.

[1]Anna Case-Winters, Matthew, from the series “Belief, a Theological Commentary on the Bible” (Louisville: Westminster John Knox, 2015), 57.

[2] Anna Case-Winters, Matthew, 57.

[3] Anna Case-Winters, Matthew, 57.

[4] Anna Case-Winters, Matthew, 57.

[5] Anna Case-Winters, Matthew, 57.

[6] Tom Junod, “Can You Say….Hero?” in Esquire (Nov. 1998), accessed Jan. 31, 2026, at https://www.esquire.com/entertainment/tv/a27134/can-you-say-hero-esq1198/?utm_source=google&utm_medium=cpc&utm_campaign=mgu_ga_esq_md_pmx_prog_org_us_18717285305&gad_source=1&gad_campaignid=18710104992&gbraid=0AAAAACq-et19pv9XRfFuQ_zedi8dhOm6S&gclid=Cj0KCQiA7fbLBhDJARIsAOAqhsd-Iyx6xUxDcuDfv7sWVkepIU0mLoHrkUmGn7Xhe3Anusa6COq2f1kaAinpEALw_wcB

Full of Joy in the Lord

Meditation on Philippians 4 and John 14

In Memory of Harold Stanley Scott

April 10, 1934 – January 12, 2026

Rev. Dr. Karen Crawford

First Presbyterian Church of Smithtown, NY

January 24, 2026

He was working a part time job, guarding the ice at Belmont Lake State Park, making sure the kids didn’t go on thin ice and fall in.

Joan’s friend, Margie, had said to her, “Joan, I have met the man that you are going to marry.”

The first thing Joan noticed about him was his big smile and how joyful he seemed.

Scotty was born Harold Stanley Scott to Vivian and Roland Scott on April 10, 1934. His younger sister, Ethel, was born about two years later. Roland, their dad, had no education beyond high school. He was involved in local politics in the Town of Babylon.

Scotty was baptized in the First Presbyterian Church of Babylon. His mother was Superintendent of the Sunday School. He was drawn to the Holy Scriptures at an early age. He memorized Psalm 23 as a young boy and never forgot it. He received a Bible on Sept. 24, 1944, from the Presbyterian Bible School in Babylon. He was confirmed and became a member of Babylon Presbyterian on June 1, 1949.

His pastor, the Rev. Albert Allison Leininger, was strict. He preached against drinking, dancing, and playing cards or BINGO. But Scotty always believed in a loving and gracious God whom he wanted to follow and please with his life.

The Lord had given him a love for music. He enjoyed singing and played saxophone in the marching band at Babylon High School. He was popular with his classmates, who signed his yearbook, The Trawler, in his senior year in 1952. They called him “Carrot Top” for his red hair. They said he was “swell,” had a “contagious laugh,” and was “easy to blush.” One person wrote, “Good luck to the funniest man in the band!”

Scotty dreamed of becoming a dairy farmer. He graduated in 1954 from what was, at the time, SUNY Long Island Agricultural and Technical Institute at Farmingdale. But working on dairy farms in upstate New York for two summers opened his eyes to the difficult life, milking the cows twice a day and getting up at 4 a.m.

One day, a man from the State Health Department came to inspect the dairy farm where he was working. Scotty decided, from that moment on, that he wanted to be a health inspector, instead of a farmer. He landed a summer job working for the Suffolk County Health Department in Bay Shore. They were surprised by his maturity and work ethic; they offered him a career position. He received additional training and experience in the U.S. Air Force in 1957 working as an inspector for the food being served to the servicemen and women. He would eventually work for the Suffolk County Health Department office in Hauppauge, finish his bachelor’s degree from Empire State College in 1977, and retire from the health department after 33 years in 1990.

Are you wondering whatever happened to the boy and girl who met at Belmont Lake State Park in the early 1960s? Scotty called Joan a week or so later and they began dating. But it would be another 10 years of dating off and on before they decided to marry.  What was holding them back? Their religious differences.

Joan was a faithful Roman Catholic who was never going to be Presbyterian. And Scotty was a faithful Presbyterian who was never going to be Roman Catholic. And Scotty’s father was against his son marrying a woman who was Catholic. When Scotty was determined that he would marry Joan, this was the first time Scotty had ever stood up to his father.

They married in St. Mary Roman Catholic Church in East Islip on Dec. 12, 1971. Through Scotty, Joan began to see the Lord in a new perspective—as Scotty saw the Lord as a loving and gracious God, merciful and quick to forgive. Every morning at the kitchen table, he led them in Bible reading, devotion, and prayer from Our Daily Bread.

“He brought me peace and joy,” she says.

They moved to Smithtown soon after they were married. They began their first of many travels that spring, going to Bermuda. Their adventures together over the decades include vacations in Hawaii, Colorado, and the southern states; Caribbean Cruises; and a trip to a Mexican resort. They managed to get lost when they became detached from a tour group in Bryce Canyon. They traveled on a sailing ship with just 60 other people. They went to the Mediterranean and through the Panama Canal; they visited an active island volcano at night that was like a spectacular fireworks show.  

Scotty joined the First Presbyterian Church when the Rev. Bill Brown was the pastor. The couple began attending services at Sts. Philip and James Roman Catholic Church in St. James and the Presbyterian church in Smithtown every week for years, although Scotty did stand out in the Catholic church.

“Catholics don’t sing,” Joan says, “and he’s belting out all the hymns.”

The Scriptures that Joan and I chose for today’s celebration of Scotty’s life were not all the Scriptures that were significant and relevant to him and Joan. There were many more! It was difficult to narrow our choices down to 5 or 6, including Psalm 23, which Scotty memorized as a child.

John 14 speaks of the promise of a house with enough rooms for every believer in the world to come. Friends, there’s room for Lutherans and Methodists; Anglicans, Episcopalians and Lutherans; UCC and AME; Baptists and Brethrens; and yes, Presbyterians and Roman Catholics and others, too. And we all live and serve and praise the Lord together in the Kingdom of God right now.

Jesus, in John 14, promises that he will never leave us orphaned in this world. He will always be with us through the gift of his Spirit, the Advocate and Comforter, whom he sent to dwell with us, help and lead us in our walk with God. And we mustn’t worry about things. Rather, we should trust in God, trust in Christ. “Let not your hearts be troubled,” Jesus says. “And do not be afraid.”

The passage in Philippians was one that Joan often read with Scotty, especially when things were difficult. Paul reminds us in this passage, written while he was in prison for sharing his faith, not to worry about things, but to pray about everything, to be thankful and joyful—not because we are always happy, but because we have the joy of the Lord as a gift. This joy is our strength.

Paul teaches us that we have the power to direct our own thoughts. He provides a list of things to think about for the resilience of our hope and faith. He says, “Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise.” And he tells us to keep on doing the good things that we have learned to do from the apostle and the Lord: “Keep putting into practice all you learned and received from me—everything you heard from me and saw me doing.”

Here’s the promise if we are thinking on the things in this list and doing the things that Paul and our Lord are leading us to do. “Then the God of peace,” he says, “will be with you.”

Scotty became active with our church as soon as he became a member in the early 1970s. He sang with the groups that went Christmas caroling and he was ordained and began active service as a deacon on June 5, 1980. He helped build houses with a group from our church for Habitat for Humanity in 1988.

 After he retired from the health department, he enthusiastically labored as a volunteer, even more, serving food and washing dishes for the soup kitchen operating out of churches in Port Jefferson. In 1992, he was recognized for his volunteering in hospitals and nursing homes by the Smithtown News. In 1994, Newsday recognized him for his volunteer service, as well.

He would later help with the El Salvador ministry, traveling with groups from our church for three years to work in a medical mission and share the joy of the Lord and friendship. He went even though the food was out of his comfort zone. Debbie Rosenberg remembers how he would ask as they sat down to a meal, “Can I get a hamburger?”

When I met Scotty in 2022, he was struggling with some health problems. My first impression, when I visited him and Joan at their Smithtown home, was that he was polite and sweet, and a snappy dresser. He smiled at me when I sat at the kitchen table with him and Joan. He always appreciated when I brought them the bread and cup and celebrated Communion with them and continued visiting when he was in the hospital and nursing home after he injured his neck.

In 2023, when Parkinson’s had progressed and he needed more care, he moved to the Long Island State Veteran’s Home. That was a sorrowful day for him, as he and Joan sat sharing their half a sandwich at the kitchen table, as they had done for years. Scotty recognized what Joan did not at the time—that it would be his last meal in his Smithtown home. He would not be where he wanted to be from then on. He wanted to be with the love of his life.

Scotty and Joan really were a match made in heaven, though people on earth may not have recognized it, at first. For you see, it never really mattered that she was Catholic and he was Presbyterian. What mattered was their love for one another and the love and joy for the Lord and God’s people that they shared.

Their love was always on display when I brought carolers to sing to Scotty and Joan every December for the last four years. The man who could only say a few words because of Parkinson’s would join us in singing every verse of the Christmas songs.

Tears would stream down faces as he did a very un-Catholic thing, when he belted out the hymns: Joy to the world, the Lord is come. Silent night, holy night, all is calm, all is bright. O come all ye faithful, joyful and triumphant, O come ye, O come ye to Bethlehem.

It was as if the Lord had given him who could barely speak a wonderful collection of good thoughts that he would never forget. He still had the power to fix his mind on what is true, and honorable, and right, and pure, and lovely, and admirable. Things that are excellent and worthy of praise.

You have that power, too.

And the God of peace was always with him, just as the God of peace will always be with you.

Amen.

You Are There

Meditation on Psalm 139 and John 14, selected verses

In memory of Margaret Murray Cowie

January 22, 1921 – January 17, 2026

Rev. Dr. Karen Crawford

First Presbyterian Church of Smithtown

Jan. 20, 2026

Margaret Murray was born on Jan. 22, 1921! Many people, upon meeting her, were surprised to learn her age. I guess you could say that she didn’t look nearly 105 years old. Then again, we don’t often meet people who have lived that long to know what one usually looks like when one lives beyond a century.

She was strong. She was smart. She was curious and caring, always wanting to hear the latest news from the church, sending many cards and letters to remember birthdays and anniversaries and cheer someone who was sick or grieving.

She was funny. She knew how to make people laugh, wherever she was. And you would know the moment she started to speak that she wasn’t from around here, though she had lived on Long Island for more than 60 years.

She was warm and welcoming. She loved people—her family most of all—and loved to get phone calls and receive visitors—from a dining room chair, covered with a blanket and wearing gloves in winter and on the front porch in summer, where she could see the birds on the feeder and the cars with dogs coming to the kennel that her family owned and operated since 1939.

She loved animals, especially dogs, especially golden retrievers, but some stray cats wormed their way into her heart. A white cat showed up once, eating bird seed on her patio. She started feeding it cat food outside, saying they would find another home for it. Then she started letting it in when it got cold. Then she named it “Twinkie,” because it was the color of the cream filling of Hostess Twinkies. She was never going to find it another home.

She learned to love American country music. The radio played 1050 Country all day long. She fell in love with Engelbert Humperdink and Tom Jones and continued to enjoy her Scottish records—the Alexander Brothers and Andy Stewart. Oh, and she did what many women in America did in the 1960s and 70s. She watched soap operas, such as The Edge of Night, whenever she ironed.

 She was poised and beautiful, with lovely hazel eyes and fair skin. Whenever I visited her at her home, even with 5 or 10 minutes notice after I finished at church, she was carefully dressed, soft colors complimenting her complexion, highlighting her femininity, accessorized by rings and pins or brooches. Her hair was always neatly styled—wavy with the help of curlers, worn at night, and red with the help of Clairol. She said that she was a redhead when she came into this world, and she would be a redhead when she left it.

She was grateful, as there were some lonely days, for those who remembered her and sent a card or visited. Most of all, she was grateful for the care of her children, especially Sheila who lived with her, and made sure that she was always safe, well fed with three meals and tea and biscuits at 10, 3, and 7. She was never left alone.

Margaret was born to Catherine and William, a fisherman, in Helmsdale, a village on the east coast of the Sutherland area of Scotland. Helmsdale is a fishing port and was once the home of one of the largest herring fleets in Europe.

She was the second of six children—one older named Jeannie and four younger: Jessie, William, George, and James. She was a good student and was recognized with a certificate and prize for cooking from Helmsdale Higher Grade Public School for the school year 1933-34. The prize was the book, Great Expectations.

Her service in the British military in World War II, beginning when she was 19, was the thing that she was most proud of. She kept a picture of herself in uniform from that time with a friend, who served with her, near her favorite chair. I just found out that she was featured in a 2015 book called, Women Warriors of World War II: Told Through the Voices of the Women of Scotland. This is what she said in her interview in 2011:

Well, in 1940, I joined the NAAFI. That’s the Navy, Army, Air Force Institute and I worked in the canteen in the aerodrome in Wick for a year, then to Castletown for another year. Then there was the conscription and the women had to join the service. In 1942, I was 21 years old and I went to Inverness to register. Two weeks after that, I was called up. I did my training in the Cameron Barracks in Inverness, then to South England for more training then to Whitby in Yorkshire. I was in the Ack Ack or Anti-Aircraft unit, and I served until they asked for volunteers to go overseas. I volunteered because they wanted the women to take over the men’s jobs so they could go to the frontline. I was attached to the Military Police in France, and I was there for a while and as the war progressed, into Germany, then into Belgium where I stayed until the end of the war.

It was an interesting experience but it really was a good life! It was a good life. There was 6 in our family. I went into the Army, my two sisters went into munitions. Of my three brothers—two went into the Navy, and one went into the Army. We all got home Scot free![1]

Margaret met Hamish Cowie after the war, when she was working in housekeeping at a hotel with his sister, Sheila, who introduced them. He was good looking, a police officer, but it wasn’t love at first sight.

They were married on Nov. 24, 1948, in Margaret’s church in Helmsdale. The couple lived in Tain and Fearn while Hamish worked as a policeman. They had a son, John, then two daughters, Kathleen, and Sheila after a long gap, before the family emigrated to America on July 5, 1959.

Hamish’s uncle had been living in Commack for about 20 years; he was breeding golden retrievers and had a small dog kennel named Fonab after a castle in the Highlands where Hamish’s father worked as a gamekeeper. The uncle’s grandchildren weren’t interested in taking over the kennel; it was an opportunity for a new life for Hamish, Margaret, and the children.

But life in America was very different than the family was used to. Margaret was terribly homesick. Bringing up three children in a country she didn’t know was almost too much for her in the beginning. Margaret said that if it hadn’t been for the Scottish immigrants on Long Island that they met through the Daughters of Scotia, Margaret said she would have been on the first boat out of here.

The Lyndsay Lodge became like family to her. They shared memories and common struggles and kept alive the stories, history, music, and traditions of the old country. Margaret and Hamish enjoyed the Highland Games, Scottish Country Dancing and the annual Burns Supper, along with other meetings, rites, and socials. Margaret was selected for the highest position of service, the Grand Chief Daughter, traveling to bring greetings and help connect all the lodges around the country.

Margaret and her husband, Hamish, also gained a church home and faith family when they started attending the First Presbyterian Church of Smithtown in the 1960s. They quickly made friends. They were founding members of the Highlanders, which organized the Burns Supper each year, among other Scottish heritage events and activities.

Our reading in Psalm 139 is assurance that there is nowhere we could go in this world where God is not already there.  This is assurance for those whose lives take them to unexpected places, that don’t always feel like home. Have you ever been somewhere unexpected? We cannot go anywhere that the Lord God isn’t already there. The Lord God is himself our strength and refuge.

 When I read this passage, particularly beginning at verse 7, I think of Margaret, Hamish, and their children’s long journey from Scotland and their new life here, which felt so different than the home of their birth.

7 Where can I go from your spirit?
    Or where can I flee from your presence?
8 If I ascend to heaven, you are there;
    if I make my bed in Sheol, you are there.
9 If I take the wings of the morning
    and settle at the farthest limits of the sea,
10 even there your hand shall lead me,
    and your right hand shall hold me fast.

Jesus, in our gospel reading in John, assures us that we all have a place, a forever home, in his Father’s house of many rooms. With his death and resurrection, he has prepared a place for all who believe and seek to know and follow him. We have the promise that he will come again and take us to himself, so that where he is, we will also be. The apostle Paul will tell us in his letter to the Romans that nothing can separate us from the love of God revealed in Christ Jesus our Lord.

Sometimes, people would ask Margaret what her secret was for living a long life. She would just smile and shrug. I know she didn’t worry about cholesterol or calories. She ate meat and potatoes and soup. She was a great baker of sweets as Hamish loved his desserts: shortbread and “millionaire shortbread” topped with layers of caramel and chocolate; currant slices; and one-layer cakes, filled with cream and raspberry jam and dusted with powdered sugar; she made tapioca pudding and rice pudding, too. She stayed active for most of her life, waiting on customers in the kennel until she and Hamish retired, cooking and cleaning the house, and exercising on a treadmill she kept under her chair. Interestingly, she never learned to drive—so maybe that was one less stress in her life. Oh, and she read her horoscope every day. She brought a clipping of one to church when she was 102 and it promised that she would live to be 103. Well, what do the horoscope writers know, anyway?

Margaret and I had a moving experience when she was in the ICU last month. For the first 20 minutes or so of the visit, she was asleep. I couldn’t bear to wake her, so I just sat quietly and had my own private conversation with the Lord. When she awoke and saw me, I rejoiced in her look of recognition in what can be a very disorienting place, with IVs and catheters, 24-hour lights and the beeping of machines. “Oh, it’s you,” she said. She made a funny face, as if she were saying, “It’s you, again!” We laughed. Then, she looked out the window at the whiteness and remembered her faraway home of her birth. Snow had fallen and a morning fog hid the sun.

“Look at the mist!” she said, her face brightening. For a moment, she was back in her Scotland home. It was a gift from the Lord.

The promise of Christ’s presence is not just something for the future—for someday, after we die. The Lord is with us now revealing Christ’s love and helping us in so many secret ways. Christ has sent his Advocate, his Holy Spirit, to dwell with us, and teach us everything that he wanted us to know and lead us to be peacemakers, reconcilers, and healers in this broken world.

The Holy Spirit is our comfort and strength when we lose a loved one and can’t imagine a future without her. And the Body of Christ—gathered in this room and beyond, in every place and time—is the hands, feet, and heart of Christ, helping each other carry the burden of grief and find hope and purpose in the Lord every day.

Dear friends, wherever there is the Spirit, we are home. As the psalmist and the apostle assure us, there’s nowhere we go in this world and the next, where the Spirit of God and the love of our Savior is not.

Listen to Christ’s powerful words for all time once more and remember that you are not alone. And that we have all what we need each day to carry on.

“Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.”

Amen.

[1] Jeanette B. Reid, Ph.D, Women Warriors of World War II: Told Through the Voices of the Women of Scotland (NY: Page Publishing, 2015) 28-29.

He Brought Simon to Jesus

Meditation on John 1:29-42

First Presbyterian Church of Smithtown

Rev. Dr. Karen Crawford

January 18, 2026

Art by Stushie, used with permission

If I were to choose a theme for our ministry together this year, I would want it to be a year of slowing down.  Would any of you be OK with that theme?

Lately, I have had the feeling that our lives are just speeding by us. That things are moving too fast in a 24-hour news cycle. Most people around us on Long Island always seem to be in a hurry. We are often in a hurry.

I have been reading a book by a Japanese Christian theologian named Kosuke Koyama. The book is Three Mile an Hour God. Some background on Kosuke: he taught at Union Theological Seminary in New York for 16 years. And he had been “a teenager in Tokyo and had come close to dying in U.S. air raid bombings of the Japanese capital during WWII.”[1] He had grown up in a Christian family and never forgot the “incredibly courageous words spoken to him at his baptism by the pastor of his congregation. ‘Kosuke, God calls you in Jesus Christ to love all your neighbors, even the Americans.’” “The ‘even,’ says Union Seminary’s former president Donald Shriver Jr, “would become a theological watchword in the rest of his life.”[2]

Three Mile an Hour God is about a God who is slow. Deuteronomy 8:1-4 tells us that the 40- year wilderness journey of the Israelites was for one lesson: “to humble you, testing you to know what was in your heart, whether you would keep his commandments or not. And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know; that he might make you to know that man does not live by bread alone, but that man lives by everything that proceeds from the mouth of God.”

Forty years. One lesson.

God’s lesson couldn’t be learned easily in a comfortable classroom, Kosuke says. “God’s people must learn about bread and the word of God realistically and experientially. He took people into the wilderness.”[3] The wilderness is a place for possibilities, but it is also a “dangerous, desolate space inhabited by demons and evil spirits….The wilderness is full of promise and full of danger.”[4]

In the wilderness, we are closer to God than anywhere else. Or maybe it’s that we sense our being in the presence of God there. In the wilderness, we learn to trust in God for our every need. And in the wilderness, “our speed is slowed down until gradually we come to the speed in which we walk—three miles an hour.”[5]

Kosuke, writing in 1979, says, “We live today an efficient and speedy life. We are surrounded by electric switches, some of which cost us $10 and others may even cost $2000. We want more switches. Who among us dislikes efficiency and a smooth going comfortable life? University students use the Xerox machine in their studies. Housewives use “instant pizza” for supper. Men’s legs are fast deteriorating from the lack of the most basic human exercise, walking. Automobiles speeding at 50 miles an hour have replaced their legs. We believe in efficiency.”[6]

And yet God “moves slowly in the educational process of human beings”[7]—40 years walking in the wilderness, “three generations of the united monarchy,…19 kings of Israel…20 kings of Judah… the hosts of the prophets and priests, the experience of exile and restoration—isn’t this rather a slow and costly way,” Kosuke asks, “for God to let his people know the covenant relationship between God” and human beings?

Our reading in the Gospel of John today tells the story of just two days’ happenings. It is a slow, simple but deep walk through the Word of God.  Each day’s story begins with, “the next day.” “The next day…” John was hanging out with his disciples, and he sees Jesus walking by. He says, “Here is the Lamb of God who takes away the sin of the world!” He testifies to the divine revelation, when he baptized Jesus the day before, saying that the whole reason he was baptizing him was so that he would be revealed to Israel.  And then, “The next day….” he is standing with two of his disciples and he sees Jesus walking by, again, and he says once more, “Look, here is the Lamb of God!” 

John’s two disciples then choose to follow Jesus. They are walking behind him. Jesus turns and speaks to them, “What are you looking for?” he asks. Little did they know that the one whom they were following was already seeking him!  

This is “the divine initiative. It is always God who takes the first step,” says William Barclay. “When the human mind begins to seek and the human heart begins to long, God comes to meet us far more than half-way. God does not leave us to search and search until we come to him; God comes out to meet us. As Augustine said, we could not even have begun to seek for God unless he had already found us. When we go to God, we do not go to one who hides himself and keeps us at a distance; we go to one who stands waiting for us, and who even takes the initiative by coming to meet us on the road.”[8]

His disciples don’t answer Jesus’ question directly. They ask him where he is staying. They call him, “Rabbi,” teacher. This communicates their desire to spend time with him, learn from him, and know him more. Jesus invites them to his home with, “Come and see.”

Andrew and another unnamed disciple spend the day with him, and by 4 p.m. are moved to follow him with their lives and share Jesus, the Lamb of God, with others who are close to them. Andrew goes and tells his brother, Simon, that they have found the Messiah—the one whom they were looking for. He brings Simon to Jesus, who gives him a new name to go with his new identity as his disciple. Simon will now be Cephas, the Aramaic word for rock or stone, which in Greek is Petros as in our name Peter.[9]

You and I, when we renewed our baptismal vows last Sunday, were reminded that we have taken on new identities in Jesus Christ. We are God’s beloved children, we who have decided to follow him through the wilderness that is all our lives. But here’s the thing. We may think that we have decided to follow him, when the reality is that it was Christ who loved us first and drew us to him. As Augustine said hundreds of years ago, “we could not even have begun to seek for God unless he had already found us.” As we turn and seek the Lord with our whole heart, the Lord comes to meet us far more than halfway, like the first disciples.

Jesus asks us now, as we decide to be intentional about slowing down this year and as we travel through the wilderness, through the storms of life, “What are you looking for?” And, “Who will you bring to me?”

Maybe you used to bring people to Jesus, but you haven’t for a while. The busyness of life got in the way. Who will you bring to meet Jesus, the Lamb of God who takes away the sin of the world? To whom will you say, “Come and see”?

 If you remember anything from today’s message, I hope you will remember the speed of our walk with Jesus. What is it? He walks 3 miles an hour, never faster, but sometimes slower. We are called to follow him, as his first disciples were, though they didn’t know it at the time, all the way to the cross.

“Jesus Christ came,” says Kosuke.

He walked towards the ‘full stop.’ He lost his mobility. He was nailed down! He is not even at 3 miles an hour as we walk. He is not moving! What can be slower than ‘full stop’ – nailed down? At this point of ‘full stop,’ the apostolic church proclaims that the love of God to man is ultimately and fully revealed. God walks ‘slowly’ because he is love. If he is not love he would have gone much faster.

Love has its speed. It is an inner speed. It is a spiritual speed. It is a different kind of speed from the technological speed to which we are accustomed. It is ‘slow’ yet it is lord over all other speeds since it is the speed of love. It goes on in the depth of our life, whether we notice it or not, whether we are currently hit by storm or not, at 3 miles an hour. It is the speed we walk and therefore it is the speed the love of God walks.[10]

Let us pray….

Holy One, thank you for your Son, the Lamb of God who takes away the sin of the world. Thank you for loving us first and drawing us to you. Thank you for your invitation to come and see. Help us to slow down and be more intentional about lingering with you, spending time with one another. When we move too quickly and feel overwhelmed, remind us how slow your speed is. How slow the speed of love is. You are a three mile an hour God. You are with us in the wilderness. You are with us through all our storms. Stir us to share your love and bring others ever nearer to you. Amen.

[1]“Japanese Theologian Kosuke Koyama: Theology Rooted in the Experiences of Ordinary People,” in Christian Century Magazine (May 5, 2009) accessed January 17, 2026, at http://christiancentury.org/article/2009-05/japanese-theologian-kosuke-koyama.

[2]“Japanese Theologian Kosuke Koyama: Theology Rooted in the Experiences of Ordinary People,” Christian Century Magazine, May 5, 2009.

[3] Kosuke Koyama, Three Mile An Hour God (UK: SCM Press, 1979 and 2021), 4.

[4] Kosuke Koyama, Three Mile An Hour God, 4.

[5] Kosuke Koyama, Three Mile An Hour God, 6.

[6] Kosuke Koyama, Three Mile An Hour God, 7.

[7] Kosuke Koyama, Three Mile An Hour God, 7.

[8] William Barclay, The Gospel of John (vol. 1) in The New Daily Study Bible series (Louisville: Westminster John Knox Press, 2001), 101.

[9] N.T. Wright, John for Everyone (part 1) (Louisville: Westminster John Knox Press, 2002), 15.

[10] Kosuke Koyama, Three Mile An Hour God, 8.

You Are My Beloved

Meditation on Matthew 3:13-17

Rev. Dr. Karen Crawford

First Presbyterian Church of Smithtown

Baptism of Our Lord

Jan. 11, 2026

Stushie art, used with permission

I have always been an admirer of Dolly Parton. Any Dolly Parton fans in here?

What songs do you like? I like “Here You Come Again,” “Jolene,” “9 to 5,” and “Coat of Many Colors,” which is a true story from her childhood in the mountains of East Tennessee. She recalls, in the song, how her mother made her a winter coat from scraps of cloth and compares it to the coat that Joseph wore in the Bible. While other children tease Dolly about her coat of rags, she draws strength from the love and dignity of her mother. She sings, “Although we had no money, I was rich as I could be, in my coat of many colors my mama made for me.”

For Christmas, my husband bought me Dolly’s most recent autobiography. Published in November, the book is called Dolly Parton: Star of the Show: My Life on Stage.

Dolly was born on January 19, 1946, the fourth of 12 children. Her father, a sharecropper, did not have money to pay for her birth, so he gave the doctor a sack of cornmeal. She often quips that she’s “been raking in the dough ever since.”

Her first stage was her front porch. She ran a tobacco stick down the cracks and put a tin can on top for a microphone. “I sang my heart out on that porch, and I did it time after time,” she says, “always dreaming of one day singing in front of a bunch of people, even though it was mostly the other kids and the animals that I was performing for back then.”[1] Holding onto a vision for the future, she was constantly making up songs and writing them down, planning for that day when she could go out into the world and sing them.

She wrote her first song when she was 5. Little Tiny Tasseltop was about a corncob doll that her mama had made for her. Growing up, she saw herself as a kind of musical evangelist in training. Her grandfather was a “hellfire and brimstone Pentecostal preacher.” She has always been a believer, but not in the same way as her grandfather. She sees her relationship with God a little differently.[2]

The foundations of her sound were developed by her gospel upbringing. One church played an especially big role—an “abandoned chapel with broken windows and a beat up piano that didn’t hardly play at all.” Fascinated by “those black and white keys,” she says, “I’d sing by the piano and even took some of the strings from inside it to create my own makeshift dulcimer. In that church, I talked to God directly …. I told him about my dreams of being a star.”[3]

Not all her church experiences were good, however. “I remember when a few of my sisters and I started singing on the sanctuary circuit,” she says. “Daddy would take us to different churches around East Tennessee. And he’s waiting in the parking lot while we sang for the congregation. At one stop, the worshippers got all worked up, and they kept reaching toward the stage. We were wondering, Are we really that good?

“Well, not quite. When we glanced behind us, we saw that the minister had three snakes in his hands, and he seemed to be teasing them, agitating them, daring them to bite…. Thankfully, Daddy decided this was a day that he was going to come into the church and hear us sing. When he saw the preacher dangling poisonous serpents and moving in our direction, he ran up, grabbed us, and whisked us out the door.”

When she was 8, she received her first guitar from one of her uncles. It was a small model made by Martin. She called it her “baby Martin” and treated it like it was her baby. Her great grandmother was also a musician. She played dulcimer and banjo.

Uncle Bill introduced her to Cas Walker, who had a radio show in Knoxville. He hired her to sing on the show in front of a studio audience. She was only 10 and tired of working on her daddy’s farm. She was nervous, but by the end of the song, she was “full-throated Dolly Parton.” The audience clapped so long and so loud that she had to do an encore. She’d only prepared one song. Her Uncle Bill yelled, “Sing it again!” So she did.[4]

Today, as we recall how Jesus was baptized, we recall with joy our own baptisms, and what this means for us.

 As Jesus comes up out of the water, he hears God calling him “Beloved son” and telling him that he is pleased with him. When we are baptized, we are forgiven and claimed by Christ, and, giving up our former identities, we take his identity as our own. We, too, are God’s Beloved Children! God is pleased with us!

I heard a story that wonderfully illustrates what this death to our old selves is like and what it’s like as we try to live out our faith.

Have you heard of the French acrobat Charles Blondin? He walked across Niagara Falls on a tightrope in the 19th century. After a few trips, he asked for a volunteer to ride on his back. No one stepped forward. Finally, his manager, Harry Colcord, accepted the invitation to ride on his back across the falls. Blondin told his manager as they began, “Look up, Harry… You are no longer Colcord, you are Blondin. Until I clear this place be a part of me, mind, body, and soul. If I sway, sway with me. Do not attempt to do any balancing yourself. If you do, we will both go to our death.”[5]

This sounds much like Paul’s explanation of his spiritual formation in Galatians 2:20. “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”

Sisters and brothers, faith is a drawing near to God and the walk is like a tightrope. We encounter danger and risk as we seek to walk with God. The important thing is that we cling to Jesus along the way. And in the end, if our hearts are firmly fixed on the One who is Faithful and not on ourselves—our strengths or shortcomings—we discover that “it is not we who are holding onto him but he who is holding onto us.”[6]

While our journeys of faith are unique, the one thing we have in common is that we each have a calling from the Lord. We each have a ministry that is a gift from God, who knows the number of our days before we live them and has engraved us into the palm of God’s hand. God knows everything about us—everything that makes us who we are. And the God who knows us completely and is with us always loves us unconditionally.

Dolly Parton, whose musical talent and passion were evident as a small child, nurtured her relationship with the Lord, and never lost faith that music was God’s calling for her. What I didn’t know about her is that “throughout her artistic life, she has focused on improving the experiences of Appalachia, women, and children.”

People didn’t always take her seriously. Her own advisors laughed when she had the idea of creating a theme park in, about, and for the people of the Smoky Mountains in the early 1980s; 3.5 million people now visit Dollywood each year. The park brings $1.8 billion to the region annually.[7]

In 1988, she organized the Dollywood Foundation with profits from the theme park. The foundation, in the beginning, sought to help struggling students and provide scholarships. By 1995, she was sending free books to young children in Sevier County, Tennessee, through a program she created because her father, “whom she deeply admired, didn’t know how to read, and she saw how that inability limited his opportunities.”[8] Today, her Imagination Library inspires a love of reading by giving books free of charge to children from birth to age five in the United States, Canada, United Kingdom, Australia, and Republic of Ireland.

Other good works for her community include raising money for a new medical center in East Tennessee in 2010; “the hospital now boasts the Dolly Parton Center for Women’s Services and the Dolly Parton Birthing Unit. After her children’s album came out in 2017, she donated $1 million to the Monroe Carell Jr. Children’s Hospital at Vanderbilt University Medical Center, another $1 million in 2020 to help fund COVID-19 research and still another $1 million in 2022 for pediatric infectious disease research.”[9] After wildfires caused significant damage in Eastern Tennessee, she raised $13 million for survivors. After Hurricane Helene devastated East Tennessee and western North Carolina, she personally donated $2 million for the recovery.

Friends, you are God’s beloved. The Holy Spirit that came to you in your baptism and blessed you with spiritual gifts is still at work in you.

Knowing God’s love and grace frees us to be exactly the people that the Lord wants us to be and to find God’s purpose for our lives.

So, draw near to the Lord and take risks without fear! Fix your hearts on Jesus and cling to Christ as you walk across the tightrope. And may you sense the loving presence of the One to whom you cling, the One who is carrying you!

Let us pray.

Holy One, thank you for Jesus, baptized though he was without sin to show us the way back to you when we had gone astray. Thank you for claiming us in our baptisms and filling us with spiritual gifts. Thank you for giving each of us a calling, a ministry, in Christ’s name. Grant us a vision for our ministries, dear Lord, as individuals and your church. Strengthen us to trust not in ourselves but in your Son and live bravely into our baptisms, day by day. Thank you that we, like Jesus, are your Beloved and that you, in your grace and unconditional love, are pleased with us. Help us to cling to you as you carry us across the tightrope that is our life of faith, like Blondin and Colcord, walking across Niagara Falls. In the name of Your Beloved Son we pray. Amen.

[1] Dolly Parton, with Tom Roland, Dolly Parton, Star of the Show, My Life on Stage (NY: Ten Speed Press, Nov. 11, 2025), 21-25.

[2] Dolly Parton, My Life on Stage, 21-25.

[3] Dolly Parton, My Life on Stage, 25.

[4] Dolly Parton, with Tom Roland, Dolly Parton, Star of the Show, My Life on Stage, 27.

[5] Glenn Packiam in A.J. Swaboda and Nijay Gupta’s Slow Theology (MI: Brazos Press, 2025), forward, xv.

[6] Glenn Packiam, Slow Theology, forward, xv.

[7] Lindy Vogado, “Glittery. Down-home. Prophetic,” 2025.

[8] Lindy Vogado, “Glittery. Down-home. Prophetic,” 2025.

[9] Vogado, 2025.

Emmanuel: The God Who Wants to Be with Us

Meditation on John 1:1-18

Rev. Dr. Karen Crawford

First Presbyterian Church of Smithtown, NY

Jan. 4, 2026

Art by Stushie, used with permission

Dr. Dixon Chibanda’s greatest failure was the catalyst that drove him to change his whole approach to treating people struggling with depression.

He was working as a psychiatrist in 2005 in Zimbabwe when one of his patients—Erica—took her life. She was just 25 years old. He was shocked because he believed she was making progress and doing well.

Her family, however, knew she needed help. But they lived 200 miles away from the hospital where Dr. Chibanda worked. They didn’t have the equivalent of U.S. 15 dollars for the bus fare.

At the time, he was one of only 10 psychiatrists serving 13 million people in Zimbabwe.

That failure stirred a personal crisis, which led to him developing a mental health program in 2006 that was a departure from his medical school education. He reached out into the community and trained 14 grandmothers to take turns sitting on a public bench and listening to people share their problems and stories. The program was free and the grandmothers were happy to donate their time as first responders to those seeking mental health assistance in underserved communities.

The program had a bit of a rocky start, first because Dr. Chibanda had his doubts that grandmothers without college degrees could do the work of psychologists or psychiatrists. But once he had trained them how to listen, when to keep silent, and when to speak or ask questions, they exceeded his expectations. Then the problem was the program’s name; it was first called The Mental Health Bench. No one wanted to sit there because of the stigma of mental illness. The grandmas were the ones to suggest that the program be focused on “friendship” rather than “mental health.”

It was nothing short of genius.

During that first year, the volunteer grandmothers shared the Friendship Bench with several hundred visitors. The program soon expanded to more than 3,000 older listeners (not just grandmothers) attending to more than 300,000 people all over Zimbabwe.

 “There are a lot of people,” Chibanda says, “struggling to just connect with another human being.”

He is anxious to share his story and has written a memoir called The Friendship Bench: How 14 Grandmothers Inspired a Mental Health Revolution.

The crisis of mental illness isn’t limited to the continent of Africa, as you know. The statistics are sobering. The World Health Organization says that globally, about 300 million people are struggling with depression. Only about a third of them receive any treatment. In an age of what has been called an “epidemic of loneliness and isolation,” the Friendship Bench has expanded to serve vulnerable communities in 9 countries, including the United States.

While the program is not specifically faith based, it embodies Christian ideals—such as the importance of our being present with people in their time of need, just as the Word became flesh and lived among us.

This Word or Logos as it is in Greek, meaningreason or speech, was there at the beginning when God was creating the earth. The Word is the Light that shines in the darkness, a Light so powerful that darkness cannot overtake it.

The start of this gospel is meant to be an echo of the start of Genesis. This is no accident. “The illusion to Genesis connects Jesus, the Word made flesh, with God’s acts and promises in the Old Testament. Through the Word, Creation was spoken into being, the Law was revealed to Moses at Sinai, and truth was spoken through the prophets. Through the Word the heavens were made (Psalm 33:6). This is the same Word that Isaiah proclaims will never fade away (Isaiah 40:6-8) and will bring true life (Isaiah 55:10-11).”[1]

Dear friends, this is a God who didn’t just come to us as Emmanuel because the Lord had nothing better to do. The birth of Jesus in Bethlehem was all part of the divine plan for salvation. And here’s the thing. This is what gets me every time. God sent the Son because God loves the world. God loves us! Emanuel, God with us, came to be with us not out of obedience or obligation, but because the Lord God wants to be with us!

It seems almost a rude interruption in this beautiful hymn to the Word made flesh when John is introduced. He isn’t the Baptizer here; you will find no River Jordan in this scene. We will have that next Sunday. John’s entire role in this passage is to be a witness to the light, to testify to the light. Yes, this is meant to be legal language. If there is a credible witness, a witness that everyone knows or has heard about, then whatever they are testifying to is true, beyond a doubt. The reason for John’s appearance is so that all might believe through him. This is the whole point of the gospel. Near the end of the book, John will say that this has been “written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (20:31).

But here’s the rub. The one who wanted to be with us and has come and made his home with us was rejected by his own people. These are the people whom he has known since childhood—not just friends and neighbors, but his own family; his mother, brothers, and sisters try to restrain him in Mark 3:21 when he comes home to Nazareth because the crowds have followed him there, have come for healing, and now Jesus is so much in demand that he can’t even eat.

Sisters and brothers, though we have had different experiences of it, we all know what rejection feels like. Rejection seems to me to be a particularly human thing to happen to Jesus, doesn’t it? He truly has experienced all the hurts that we have ever experienced—and more than we have ever known or could imagine.

But the power of love is more powerful than the pain and rejection that the Lord has experienced. This is the Light of which no darkness can overcome. Here’s what I need to tell you today. This power of Love and Light is within us, as a gift from Emmanuel. As 1 John 4:4 tells us, “You are from God, little children, and have overcome (the world), because He who is in you is greater than he who is in the world.”

So, I am still thinking about the Friendship Bench, the program that was begun in Zimbabwe by a psychiatrist and 14 grandmothers after the tragic loss of a 25-year-old woman.

I am thinking about how powerful it is to be present with someone and listen to their stories and problems. You don’t have to have special training to be someone who listens and cares.

And I am thinking about what Dr. Chibanda says, how “there are a lot of people struggling to just connect with another human being.”

It makes sense that the program is fueled by ordinary people, like us. Maybe we could do something like this, too. Perhaps an actual public bench isn’t necessary when it comes to offering friendship to someone in need. We have plenty of space here in our church. Our parish hall is full of chairs and tables, and, after worship, food and drink. But you wouldn’t need to be in the church building. You could share the love and peace of Christ outside the church, just as well.

I would like to challenge you this week to be aware of when you are being fully present with others. This could happen naturally, as you sense someone in need of Christ’s loving, peaceful presence. Or it could be intentional. You could plan a time to be present with someone who is going through a difficult time. You could take a drive or a wintry walk together or share cocoa or hot tea at a kitchen table. Choose to be present with someone in need just as the Lord promises his everlasting presence with us in Matthew 28:20, “And lo, I am with you always, even to the end of the age.”

With our presence, we testify, like John, to the light of Christ. A true light has come and is coming into the world. This light shines in the darkness—and the darkness cannot overtake it.

Let us be witnesses through our faithfulness and kindness to the Word made flesh, who still lives among us, so that others may come to believe in the Messiah, the Son of God, and that through believing they may have life in his name.

For we have seen his glory, the glory as of a father’s only son, full of grace and truth.

Let us pray.

Gracious and Loving God, thank you for sending your Son, Emmanuel, the Word made Flesh, the Light of the World, our Savior, Messiah, and Lord. We praise you for the promise of his presence with us always, even to the end of the age, and that his Light has the power to overcome any darkness in this world. Thank you for those who have been His loving, peaceful presence to us when we needed a friend. We lift up those who are right now struggling to just connect with another human being.  We ask for your healing for those suffering with depression and other forms of mental illness and for those who cannot afford or don’t have access to the medical care that they need. We ask for help and wisdom for family members who worry about their loved ones with depression and don’t always know the right thing to do or say. We ask for a blessing upon the grandmothers who started a revolution and on Dr. Chibanda, as he perseveres through all the challenges to find a healing path for people in need. In the name of Emmanuel, we pray. Amen.

     [1] Kristin Stroble, Connections: A Lectionary Commentary for Preaching and Worship: Year A, Vo. 1(Louisville: Westminster John Knox, 2019), 141.

For more about Dr. Chibanda and the Friendship Bench: https://www.friendshipbench.org/our-history

The Message of Christmas

Meditation on Luke 2:1-20 (KJV)

Rev. Dr. Karen Crawford

First Presbyterian Church of Smithtown

Dec. 24, 2025

Art by Stushie, used with permission

When I was growing up, I always enjoyed setting up my mother’s porcelain nativity scene or creche, as she called it. I carefully unwrapped each figure from its protective tissue— Mary and Joseph, the Baby, the wise men, shepherds, and angels, and a variety of animals—camels, donkeys, cattle, and lambs. One by one, I placed them on a bed of cotton, creating a scene that told the story that I envisioned from the Bible, and from Christmas cards and light displays in front yards, churches and shopping malls.

My older brother would sometimes frustrate me by changing the positions of the figures. One year, he placed the Baby in the center and all the other figures surrounding him in circles. He was less concerned, I think now, about what the scene looked like and more concerned that everyone who had come seeking the Child would be able to gaze upon him with nothing to obstruct their view. Now that I am grown, I have come to understand that his scene reflected his own perspective and interpretation of the story—what he believed.

And this is what the Lord desires for each of us, dear friends, that we see ourselves in the story of Christ’s birth! May it not just be an intellectual exercise but rather a work of the heart. Martin Luther in the 16th century says, “We must both read and meditate upon the Nativity. If the meditation does not reach the heart, we shall sense no sweetness, nor shall we know what solace for humankind lies in this contemplation.”[1]

The story begins with Mary, a vulnerable young woman, who is terrified when visited by the angel Gabriel, whose name means “Power.” He “was commander in chief of the heavenly host, the keeper of the sword, the marshal of the divine Majesty,” says Luther in one of his Christmas Eve sermons. “A thousand angels were at his beck, and their radiance was more dazzling than a hundred suns. If angels were to speak to us in the majesty they enjoy in the presence of God, we could not endure the sight.”[2]

The lowly shepherds, outside working in the rural countryside all night, are fighting to stay awake and stay alive to protect the flocks when they are visited by angels. They, like Mary, are terrified at the visitation, not only because angels are powerful and scary, but because they are living in a time of Roman oppression and violence. They live afraid to say anything against emperor or empire or the puppet leaders of their towns, cities, and villages. Those who do would be severely punished or disappear, never to be seen again.

Mary and Joseph go to Bethlehem, a small town of maybe 400 people now overflowing with travelers forced to come for the census. This census isn’t just a gathering of random demographic information; it has a dark purpose—to calculate the wealth of the people. It will undoubtably mean higher taxes and more oppression for the poor. The couple arrive on foot, exhausted after their long journey of 7 to 10 days, with no money, no house, no place to rest.

And then, it happens. It came to pass, while they were there, “the days were accomplished that she should be delivered.” Why on earth would God choose such a time and place for Mary to go into labor, without a midwife or female relative or friend to help her? And this is her first child. Luther estimates that she is between the ages of 13 and 15 years, although others say she could have been as young as 12—just a baby herself.

Luther says of the Nativity story, “God allows the godly to be powerless and oppressed so that everyone thinks they are done for, yet even in that very moment God is most powerfully present, though hidden and concealed. When the power of man fails, the power of God begins, provided faith is present and expectant.”[3]

Why didn’t anyone help them? Luther asks his flock. Shame on the town of Bethlehem! He goes on, “There are many of you in this congregation who think to yourselves: ‘If only I had been there! How quick I would have been to help the Baby! I would have washed his linen. How happy I would have been to go with the shepherds to see the Lord lying in the manger!’ Yes, you would! You say that because you know how great Christ is, but if you had been there at that time, you would have done no better than the people of Bethlehem.”[4]

Luther challenges his hearers to respond to the Christmas story with acts of compassion. “Why don’t you do it now?” he asks. “You have Christ in your neighbor. You ought to serve him, for what you do to your neighbor in need you do for the Lord Christ himself.”[5]

How are each of you are feeling tonight? There’s always a time, usually within a few days of Christmas, that I suddenly feel overwhelmed. Any of you feel that way tonight? That happened to me last night. My way back to peace and joy was to dig deeply into Luke’s gospel to what the real Christmas is all about—the story that happened thousands of years ago in Bethlehem and, in its hearing and contemplation, is still working in us, transforming our hearts and minds into the likeness of Christ. Sisters and brothers, you and I know that hope of Christmas isn’t connected with most of the busy stuff that we take on during this time of year that leads to our feeling overwhelmed.

Are you ready for the message of Christmas, according to Luke? Before I share it with you, will you promise that you will take it with you and share it with others? The good news has always been meant for all people, and with Luke, especially those who are poor and marginalized. As Jesus, in Luke 4:16-19, will quote Isaiah in his first sermon in Nazareth, “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.”

The message of Christmas is Emmanuel—God with us. We are not alone here.  A gracious and loving God has come to us as one of us—a baby in a feedbox. God in Christ is physically present with us.As John says, “And the Word became flesh and lived among us.”  

Luke declares that the Son who came to us as a human being is Savior, Messiah, and Lord. Historian and Bible Scholar Justo Gonzalez urges us to think of Christ’s salvation not as an avoidance of eternal damnation but rather as “healing, liberation, freedom from the bondage of sin, and the promise of eternal life.”[6] “Messiah” or “Christ” in Greek means “Anointed One.” Luke believes that Jesus “is the one who will fulfill all the promises made to Abraham and his descendants, that he will restore the throne of David and do away with all oppression and injustice.”[7] The most radical title, yet, may be in calling him “the Lord.” This is the Greek translation of the sacred, unpronounceable name of God (Adonai or YHWH) in the Hebrew Bible. “Luke’s Savior and Messiah is not one more among the long line of saviors, liberators, and anointed ones whom Israel has known along its history; he is the Lord!”[8]

The message of Christmas is God’s perfect gift. Isaiah 9:6 says, “Unto us a child is born, a Son is given.” We don’t do anything for this gift. And we can’t do anything to make the Lord change God’s mind and take the gift back. But the gift of Christ is not just for humanity, in general—but for you and me. It’s both plural and particular. Luther says, “This is for us the hardest point, not so much to believe that He is the son of the Virgin and God himself, as to believe that this Son of God is ours.”[9] “Of what benefit would it be to me if Jesus would have been born a thousand times and it would have been sung daily in my ears that Jesus Christ was born but that I was never to hear that Jesus Christ was born for me?”[10]

Finally, the message of Christmas carries with it PEACE and JOY that cannot be taken away from us because their source is Christ. The joy of the Lord, Nehemiah 8:10 tells us, is our strength. The good news of great joy brought by the angel to the shepherds is, like the Gift, both plural and particular. The Greek word is second person plural (in the sense of y’all) but also dative, a case we don’t have in English. In Greek, it is used for things that come directly to another party. “So the announcement of the angel is not a generic, all-purpose bulletin. It is personalized. This good news is for you.”[11]

 I still love my mom’s creche, which has come to live in my home. I have many other nativity scenes, too, collected over the years from cultures around the world, some of which I leave out all the time as a reminder of the message of Christmas. For Christmas isn’t just a day that we celebrate with gatherings, food, and presents. The gift of Christ and the work of spiritual transformation in our hearts, minds, and lives go on and on.

 A favorite nativity of mine, which I keep in my church office, features Native American children dressed as Mary, Joseph, and the Babe, along with wise men, shepherds, angels, and a collection of animals, including dogs. When little Grayson and other children visit, they are often drawn to it and want to touch it. The stable is a porcelain teepee with a tea light candle that when lit, glows as if it is a comforting fire rising from the roof.

Each creche reminds me of the importance of every person, everywhere, being invited by the Lord to see themselves in the story of Christ’s birth, and to contemplate the meaning of it for their lives. My prayer is that you will share the message of Christmas with a world that so desperately needs to hear it. Share it through your words and compassion. For whatever we do to help a neighbor in need, we are serving the Lord.

Let the words of angels ring in your ears as we sing Joy to the World and walk out into the darkness: “Fear not; for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord.”

This good news is for YOU!

Let us pray.

Holy God, thank you for coming to us as one of us, a child in a manger, who has promised to come again, not as a helpless babe, but as the King of kings, Lord of lords and Prince of Peace to bring the fulfillment of the angel’s announcement. Emmanuel, help us to feel your loving presence with us always—in the happy times and in the painful times, as well. Remind us that the message of Christmas isn’t just for humanity, in general, but for us in particular. May we be filled with gratitude for the perfect gift of your Son, our Messiah, Savior, and Lord, and be stirred to serve you through our words and acts of compassion for neighbors in need. In the name of Emmanual we pray. Amen.

      [1] Martin Luther, Martin Luther’s Christmas Book (Kindle Edition).

      [2] Martin Luther, Martin Luther’s Christmas Book. Kindle edition. “Annunciation” sermon.

      [3] Martin Luther, Martin Luther’s Christmas Book. Kindle edition. “Visitation” sermon.

      [4] Martin Luther, Martin Luther’s Christmas Book. Kindle edition. “Nativity” sermon.

      [5] Martin Luther, Martin Luther’s Christmas Book. Kindle edition. “Nativity” sermon.

    [6] Justo Gonzalez, Luke, from Belief: A Theological Commentary on the Bible series (Louisville: Westminster John Knox, 2010 ), 36.

    [7] Justo Gonzalez, Luke, 39.

    [8] Justo Gonzalez, Luke, 39.

    [9] Martin Luther, Martin Luther’s Christmas Book, Kindle Edition.

     [10] Roger Nelson, “God in the Particular,” The Nativity of the Lord, The Christian Century, Dec. 19, 2025.

     [11] Roger Nelson, “God in the Particular, Dec. 19, 2025.

And a Little Child Shall Lead Them

Meditation on Isaiah 11:1-10

Second Sunday of Advent

Rev. Dr. Karen Crawford

First Presbyterian Church of Smithtown

Dec. 7, 2025

Edward Hicks, “Peaceable Kingdom,” National Gallery of Art, Washington, D.C., image is public domain

What did you picture in your mind as I read this familiar passage? Did anyone see the tree stump sprouting? A lion, ox, asp, adder, lamb, cow, wolf, and bear? Did any of you see Jesus as the little child that led them?

If so, you are not alone. The 19th century American artist, Edward Hicks, imagined the same thing. Have any of you seen some of the paintings from his “Peaceable Kingdom” series?

 I have seen one at the National Gallery of Art in Washington, D.C., but there is also one on display at the Met in New York City. And there are others, all of them different, but all based on this same reading from Isaiah. You could say that this artist was more than a little obsessed with Isaiah’s vision. He longed to share Isaiah’s vision with his broken world. Most of all, he longed for Christ’s Peaceable Kingdom and hoped that it would happen in his lifetime.

Edward was born in 1780 in Bucks County, PA, to Anglican parents. His mother died when he was just 18 months old. His father, being a Loyalist, was left without any money after the British defeat in the Revolutionary War.  Edward was adopted by two family friends—David and Elizabeth Twining, who brought him up as a Quaker on their farm. When he was 13, Edward was apprenticed to a local coach maker, William Tomlinson. During the 7-year apprenticeship, he discovered that he had a talent for ornamental painting. When his apprenticeship ended in 1800, he went into business for himself, “painting with decorative motifs not only on carriages but also signs, furniture, and household objects.”[1]

 When he officially became a member of the Society of Friends in 1803, he was criticized for his choice of vocation, “which was at odds with the Quaker values of simplicity and utility. Painting is a worldly indulgence, they said. Taking their rebukes to heart, Edward gave up painting for a time and tried his hand at farming, but this venture was unsuccessful.”[2] It wasn’t until he reconciled these two passions—art and faith—and pursued both that he found happiness and success. In 1811, when he was 31, he set up a painting shop in Newtown, PA, and became a minister. This meant that he was often called away to other states to preach. As Quakers were not paid for preaching, his painting provided the income for his growing family. Edward and his wife, Sarah, had four children at the time and were expecting a fifth.

In 1820, he painted his first “Peaceable Kingdom.” He would paint the “Peaceable Kingdom,” with variations in the scene, more than 100 times in his life, but always with “predators and prey lying down together in harmony, and a little rosy-cheeked child—the Christ child—leading them.”[3] Rev. John Buchanan, former pastor of Fourth Presbyterian Church in Chicago and moderator of the PCUSA, says that Edward “portrays the animals looking straight at the viewer with wide-eyed wonder.” “Peace is startling,” says Buchanan, who went home to be with the Lord in February. “You don’t see it often, maybe ever. In the middle of the picture is a child…with eyes also wide open as if startled by this unlikely reality.”[4]

Edward didn’t attempt to commercialize his “Peaceable Kingdom” paintings. Most were given away to family and friends, works such as the one now housed at the National Museum of Art, with William Penn signing a treaty of perpetual friendship with the Lenape Indians in 1681 on the banks of the Delaware. “This, Edward thought, is what it looks like to put into practice the values of brotherly love and peace that Christ came to teach us. Penn did honor this treaty, but his successors did not—a fact that Edward was painfully aware of.”[5]

By bringing to life on canvas the ancient prophecy of Isaiah, he expressed his “yearning for unity and peace, especially in light of the 1827 … schism within the Society of Friends, the first in the denomination’s history.”[6] “His Kingdom paintings reference the schism through a blasted tree trunk, which doubles…as a reference to the ‘stump’ of Jesse out of which Christ sprung up.”[7]

The author of this Isaiah text most likely lived in the 8th century BCE, a time when the Israelites were facing “impending doom by Assyrian conquerors coming from the north.”[8] They chose words and images to “evoke hope and longing for a Davidic king who would rescue the threatened people.” This righteous, God-appointed leader, will care about and pay attention to the meek and the poor, reflecting God’s care toward all God’s creatures. “Upon the earth, evil and wickedness will be brought to ruin by his word and breath. … Young animals will curl up together. Cows and bears will graze in the same place. Even the lion will eat straw. The nursing child will play with venomous snakes. There will be not hurt or destruction in God’s holy mountain.”[9]

David’s house is symbolized by a tree cut down with an ax. But a shoot shall come out! A branch shall grow from his roots. “All is not lost for the people of Judah, because from the Davidic line will emerge a king whose reign will be one of peace and righteousness.”[10] “A king will emerge from Bethlehem who will lead his people with wisdom and understanding, counsel and might, and the knowledge and fear of the Lord.”[11]

Over time, Edward became more cynical about human beings’ ability to live in peace. His attitude is reflected in his work. “While his early Kingdom paintings from the 1820s show animals in joyful company with one another, the animals in many of his middle- and late-period paintings are tense or exhausted, or even bare their teeth in open hostility.” One displayed at Yale and in the DuPont Winterthur Museum reveal the Christ child holding onto the lion’s mane in “forcible restraint rather than gentle guidance.” Later, the artist would say that witnessing the dissension in his faith community “destroyed his hope of ever seeing established in the here and now a kingdom like the one Isaiah envisioned. But that realization only caused him to cling to Christ all the more tightly.”

I think Edward had come to grasp the nature of Advent living—not just the four weeks we set aside in the church year, but an extended time of living in the already and not yet. This is what characterizes our life as Christ’s followers. We are in the long season of waiting for Christ to come again and establish his Peaceable Kingdom, once and for all.

The image that stands out to me, as it must have for Edward Hicks, is of the little child that will lead them. Christians can’t help but see a prophecy of Jesus our Messiah in this ancient text written hundreds of years before his birth. But we also yearn for a different world for our children and grandchildren right now. Don’t we? This longing for a different world for our children is reflected by Edward’s images of children in his time, painted in period clothing. It isn’t a vision that comes easily in this age, though, of children living in peace with one another and all God’s creatures, just as it didn’t come easily in Isaiah’s time or in the time in which Edward lived. It’s hard to imagine something we have never experienced but always wanted.

While I can’t imagine what our church will be like centuries from now, I know that one thing will not have changed. It will always take a village to prepare the children for their callings, just as it took a village—including adoptive parents, the Society of Friends, and an apprenticeship to a coachmaker—to equip Edward Hicks for his vocation as an artist and unpaid itinerant preacher. He traveled by horseback from his Pennsylvania home to Friends’ meetings in New York and Canada, Maryland and Virginia, Ohio and Indiana, to share Isaiah’s vision of peace on earth, something he once thought would be possible for human beings to bring about simply by living out biblical principles.

On this Second Sunday of Advent, when we light the candle of peace, we hold onto hope for a peace that we cannot yet see, except by faith and in holy glimpses, such as when we baptize and celebrate Communion.

In a moment, we will come to the Lord’s Table to experience God’s love, mercy, and grace and be reconciled, forgiven, and healed. We come to eat of the bread and be nourished in our faith, to drink the cup of salvation and be transformed, more and more, into the likeness of the One who is with us now and coming again to bring about his Peaceable Kingdom.

When the wolf shall live with the lamb;
    the leopard shall lie down with the kid;
the calf and the lion will feed together,
    and a little child shall lead them.


Let us pray. Gracious God, thank you for the vision you gave to your prophet, Isaiah, the vision of the Peaceable Kingdom. We long for that Kingdom to come to fruition. We long for a different world for our children and grandchildren, a world where your lovingkindness, peace, and justice shall reign over all Creatures and no one will be hungry, hated, oppressed, sad, or afraid, ever again. Thank you for your Spirit that lives with us now and helps us cling to our faith, cling to Jesus, when nothing else makes sense, as Edward Hicks did. Show us a glimpse, dear Lord, of this Peaceable Kingdom when we partake of the bread and cup at your Table. Then send us out, equipped, to share your vision as Christ’s Body for the world. Amen

     [1] Victoria Emily Jones, “The Peaceable Kingdoms of Edward Hicks,” from an Art and Theology blog at https://artandtheology.org/2016/12/06/the-peaceable-kingdoms-of-edward-hicks/

     [2] Victoria Emily Jones, “The Peaceable Kingdoms of Edward Hicks.”

     [3] Victoria Emily Jones, “The Peaceable Kingdoms of Edward Hicks.”

     [4] John Buchanan, “Preaching Advent Texts: Hope, Peace, Courage,” Journal for Preachers 34, no. 1 (2010) 10.

     [5] Jones, “The Peaceable Kingdoms of Edward Hicks.”

    [6] Jones, “The Peaceable Kingdoms of Edward Hicks.”

     [7] Jones, “The Peaceable Kingdoms of Edward Hicks.”

     [8] Leanne van Dyk, Connections, Year A, Vol 1: Advent Through Epiphany (Louisville: Westminster John Knox, 2019), 18.

     [9] David A. Davis, Connections, Year A, Vol. 1,19.

    [10] Noel Leo Erskine, Feasting on the Word, Year A, Vol.4 (Louisville: Westminster John Knox, 2010), 28.

    [11] Erskine, Feasting on the Word, Year A, Vol.4, 28.

Keep Awake

Meditation on Matthew 24:36-44

First Presbyterian Church of Smithtown

First Sunday of Advent

Pastor Karen Crawford

Nov. 30, 2025

Today Jameson and Susan Gensinger light the candle of hope on our Advent Wreath. Thank you to Betty Deerfield and Peg Holthusen for making our wreath, once again, this year and to Jonathon Deerfield, Betty’s son, for making the stand.

Jim and I recently returned from a trip to Ireland. Many times, over the years, I had heard him talk about his Irish relatives and the farm where his mother had grown up. Both of Jim’s parents were immigrants from Northern Ireland in the early 20th century. His father was from County Antrim, his mother, County Down. Jim had traveled to Ireland to meet his family with his parents in the 1960s and then 30 years later, after they had passed. We both felt it was time to go back.

Jim reached out to his cousin George Heaney, who lives not far from Belfast, in Ballyclare, County Antrim. George immediately responded, graciously inviting us to stay with him and his wife, Karen, in their home, with a visit to George’s childhood home in County Down near the Mourne Mountains, which was also not far from the farmhouse where Jim’s mother and George’s father had grown up, with their other siblings.

Cattle grazing in County Down
George’s childhood home in County Down
Sheep grazing in County Down
Karen and George Heaney
Jim’s mother’s and George’s father’s childhood home in County Down
Mountains of Mourne in County Down
Jim and George Heaney in Carrickfergus Castle.

The trip would include a reunion of the Heaney family living in the area. We met in a small hotel in the nearby fishing village of Kilkeel. Jim and I were seated in the middle of a long banquet table. George gave a speech, welcoming all the cousins and their families, those who were able to come. It was the first time the group had ever gotten together in one place, though they all lived, except for George and his brother Roland, in the same rural area. It took two relatives coming from America, George said, to bring the family together. After dinner, Jim and I pulled up chairs to visit with people at the far ends of the table. Somehow, I ended up by myself with the mostly male farmers at one end, while he was with other relatives at the opposite end, including George’s younger brother Roland, a church planter in the Irish republic, and his wife, Susan.

It turns out, sheep farmers in Ireland aren’t that talkative. At least, they weren’t with me, not at first. I tried to think of something to say to break the ice. I could only think to talk about the weather, as people in Ireland often do. It had rained every day of our visit, with the sun only occasionally peeking through the clouds for a few minutes or, if we were lucky, a few hours.

“Do you ever get tired of the rain?” I asked. The farmers burst out laughing, as if I had made a joke. “YES!” they said.

The night of the reunion was the beginning of a warm conversation with folks who live without the technology we take for granted. Most of these farmers don’t have computers, internet, or cell phones. They don’t know each other’s mailing addresses, which came as a surprise to us! They don’t have to. They know where each other lives. If they want to talk with each other, they can pick up a landline phone or go to the other’s home.

They were curious about our family and, yes, American politics. They were curious about me, first because I am Jim’s wife and then because they learned that I am a Presbyterian pastor. In Ireland, few pastors are women, especially in the Presbyterian Church. At the end of the evening, we gathered for group photos, and then came the hugs, some of which were so hard they nearly took my breath away. Cousin Elizabeth’s son, William, who had listened silently to my conversation with the other farmers, had tears in his eyes when he said how easy it was to get busy with his work, which he loved, and let the time go by—and not take time to do the things that really mattered, such as this visit with family. “We have to make the time,” he said, his voice shaking with emotion. He thanked us, again, for coming, as did the others. And we promised that we would write.

***

This getting busy with the day-to-day work of living, of which we both love and by which we can be consumed, is what this passage in Matthew is about. Jesus is trying to convey the urgency of preparing our hearts for his return, without having any idea when it will be. We must stay awake to spiritual realities and stay strong in faith, even while we go about the routine of everyday living. This is what Paul tells the church at Thessalonica in his letter, which predates Matthew’s gospel. Paul says that Christ’s followers must aspire to live quietly, minding their own affairs, working with their hands, behaving properly with outsiders, and being dependent on no one, because there may be a long wait for the Lord. The Early Church assumed that Christ’s return would be sooner rather than later, and they were beginning to lose hope when years begin to pass without the promise being fulfilled. Paul offers this vision of Christ’s return:

“But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope.For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died.For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died.For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air, and so we will be with the Lord forever. Therefore encourage one another with these words.” (I Thess. 4:13-18)

It is interesting to consider the context in which Matthew’s gospel was written—after 70 CE and before 107 CE. Theologian Anna Case-Winters say this was during a time when “there was conflict and division in the community of faith; when some were insiders and others were outsiders; when political and religious leaders were coopted, mistrusted, and discredited; when the great majority of the common people were without power; when cultures clashed.”[1] Jesus tells his followers, who keep pressing him for details, that when he comes again, it will be unexpected. Only God will know. Earlier in this chapter, Jesus speaks of the suffering of the community of faith leading up to his return—suffering from within and without. “There will be ‘wars and rumors of wars’ (24:6). Hatred and persecution from ‘all the nations’ will put them at risk of torture and death. In their own faith communities, there will be those who betray one another or are led astray by false prophets. Their love for the Lord and (the Torah) will ‘grow cold.’”[2]

Christ gives four examples of what his return will be like. The first one is from the Bible. It will be like the time of Noah. He built the ark for his family and some animals to escape the flood that was to come. His neighbors had no idea this was going to happen. They were busy eating, drinking, marrying, and giving their children in marriage when the waters suddenly came and swept them away.

The next three examples are from the time and place in which Jesus and his disciples lived. These provide a window into daily life in his agricultural society. The first two remind me of the popular and controversial Left Behind series by Tim LaHaye and Jerry Jenkins of the 1990s. Two are working in the fields. One is taken, the other left. Two women will be grinding meal together. One will be taken, the other left.

Keep awake, Jesus tells his disciples. Keep awake because you won’t know when I am coming back.

The final example is the most intriguing to me. Jesus compares himself to a thief in the night. His society, like ours, knew well the habits of burglars. If the homeowner knew the thief was coming, he would have stayed up and prevented the thief from entering. But how can one stay awake all the time, just in case a thief will come?

The point is that we will never know when he is coming back—until he has come. Friends, let us not worry about the timing, but focus, instead on making sure our hearts and minds are in the right place, so that we are doing the things that really matter, as William, our Irish relative said so emphatically when we said our goodbyes.

Let us encourage one another to do the things that the Lord wants us to do—engaging in acts of kindness, love, and generosity—throughout Advent, and especially on this day when we light the candle of hope. For this is how we live into hope—we stay in prayer and keep on doing what the Lord calls us to do, so that when he comes unexpectedly, he will find us faithful.

The most touching goodbye of the reunion was when one of the women, after William had spoken to us, had tears in her eyes as she held my hands. She looked deeply into my face and said with confidence and longing, which reminded me of the confidence and longing of Christ’s followers as we wait in hope for the Lord’s promise to be fulfilled.

 “You will come back,” she said, warmly, squeezing my hand as if we were sharing an intimate secret. “I know you will come, again.”  

Let us pray.

Faithful, gracious God, thank you for your Son’s promises to us—his promise to be with us always, even to the end of the age, and his promise to come back at a time when we won’t expect him. We trust you, Lord, for this mystery. But Lord, teach us what it means to keep awake, for how can we be awake and ready when you come like a thief in the night? Stir our hearts and minds to be focused on spiritual things and doing the things that really matter throughout this season of Advent and Christmas, and the new year to come. Don’t let us take any steps on a wrong path or go astray. Keep us walking in your will with hope and confidence, shining the light of Christ through our acts of kindness and generosity. May we long for you as we long for the ones we love in this world when we are apart. In the name of Emmanuel, God with us, we pray. Amen.

       [1]Anna Case-Winters, Matthew from Belief: A Theological Commentary on the Bible (Louisville: Westminster John Knox, 2015), 1-2.

      [2]Anna Case-Winters, Matthew, 271.

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