God is Our Mother, We Shall Not Want
Children's sermon
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For May 11, 2025:
God is Our Mother, We Shall Not Want
by Mary Austin
Psalm 23
This Mother’s Day, let it be noted that the White House would like you to have a baby. Several babies, in fact. The more, the better. Recent proposals to boost birth rates include reserving 30% of scholarships for the Fulbright program, the prestigious, government-backed international fellowship, for applicants who are married or have children. Who wouldn’t want to move overseas for work with a baby or a toddler? Another proposal would give a $5,000 cash “baby bonus” to mothers after delivery. That’s about the out-of-pocket cost for having a child, if you have health insurance. Another incredibly creepy idea is “to fund programs that educate women on their menstrual cycles — in part so they can better understand when they are ovulating and able to conceive.” Eeew.
As Lyz Lenz observed, “Nothing has ever made me want kids less than the president announcing that he wants to be the ‘fertilization president’.”
I suspect that very few women were consulted on these ideas. Or maybe what actual women suggested is too hard to manage. Affordable childcare. Respite care. Reasonable paid leave. Maybe even mandating no health insurance co-pays for prenatal care, delivery, and follow-up care.
As we think about parenting, and families of all kinds, the beauty of the 23rd Psalm gives us an image of what abundant parental love looks like. It describes God’s love for humanity, and we can find in that an echo of the love parents have for their children.
In the News
The natalist movement to convince American families to have more children has friends in the White House these days. “Policy experts and advocates of boosting the birthrate have been meeting with White House aides, sometimes handing over written proposals on ways to help or convince women to have more babies, according to four people who have been part of the meetings who spoke on the condition of anonymity to discuss private conversations.” Final proposals and funding have yet to emerge. “Administration officials have not indicated what ideas — if any — they might ultimately embrace. But advocates expressed confidence that fertility issues will become a prominent piece of the agenda, noting that President Trump has called for a “baby boom” and pointing to the symbolic power of seeing Mr. Vance and other top officials attend public events with their children.” Left out of the equation is the fact that Mr. Vance has a stay-at-home partner right now, as well as the funds to hire help with his young children.
Nobel laureate Claudia Goldin has studied this issue and says that “countries whose economies grew gradually over the 20th century — including the US and Sweden — now average around 1.7 children born to each woman. However, latecomers to development like Japan, Korea, and Italy average far fewer children.” In the countries where growth has leapt forward, birth rates are lower because gender roles haven’t caught up with booming economies. As gender roles remain traditional in those lower-birth countries, women are at a disadvantage at work and at home. Nobel laureate Goldin says that women are forced to cut back on something. That something is more kids. She adds, “Therefore, much of the change in fertility will depend on if men assume more work in the home as women are drawn into the market, particularly if the home has children.”
The pandemic crunch of 2020 was also a time of workplace flexibility for some in the US. Lyz Lenz notes, “In 2020, remote work single-handedly contributed to a spike in births among women whose jobs allowed them to work from home. A study done by the National Bureau for Economic Research found that workplace flexibility helped reverse the downward trend of the birth rate…Fertility rates don’t decrease when women are active in the economy and public life; they decrease when women are required to do all the caretaking and domestic labor in addition to holding down jobs.”
Our culture offers lots of hurdles for people who want to be parents and not much systemic support.
In the Scripture
Clearly, being a parent is hard. When we imagine the shepherd of Psalm 23 as a parent, we find an image for the love and care a parent shows. Like a human parent, the shepherd of the psalm attends to physical needs, and also to safety and security. The shepherding parent offers food and rest, all in an abundant embrace.
Musician Bobby McFerrin has reinterpreted this psalm with feminine pronouns, and dedicated it to his mother. Kimberley Debus notes, “McFerrin recasts one of the most familiar passages in the entire Bible and not only changes “he” language to “she” language and thus re-gendering God but also personalizes it in ways that blur the lines between the divine feminine, the earth, and moms. These changes offer a healing mother image to those who need it, a nurturing divine image, a grounded, grounding image. And a holy image. McFerrin’s tacking on of a Gloria Patri at the end is a remarkable bit of theological jujitsu, reminding us that women are holy, God is bigger than any box we can devise, and there is love and comfort in the Mystery.”
Mystery doesn’t rest. This psalm is filled with active words. This shepherd is busy. Feeding, guiding, comforting, preparing — the shepherd is not sitting down in green pastures. All of this activity mirrors the real-life work of being a parent: feeding kids, driving them places, checking homework, listening, encouraging, and so much more. The psalm gives us a peaceful feeling, and yet a lot is happening to create that peace.
This psalm pops up often at funerals, as a way to ease our grief. It also conveys God’s care during life, paving a way toward peace in our daily lives.
In the Sermon
Every parent would love to offer their children the safety and security that the shepherding parent offers. This Mother’s Day, the sermon could explore how we can offer support to everyone who is struggling to be the parent they want to be. Some parents need help with food and shelter. Some are finding diapers unaffordable. Other parents would love to have some respite from the role, and to settle into some peaceful green pastures for a while, as someone else minds the kids for an hour. How can we, following in the footsteps of our shepherding God, help others find the peace and safety of secure parenting?
Obviously, the sheep and the shepherd aren’t biologically related to each other. This Mother’s Day, the sermon could focus on how families are created by love, the same way the shepherd and the sheep are connected. Whether by adoption, remarriage, foster care, or kinship ties, parenting comes in all kinds of ways. How can we imagine God’s peaceful pastures for all kinds of families?
“I will fear no evil,” the psalmist announces. The sermon could talk about ways to live with less fear. How do we lay aside our anxiety? Being a parent is particularly filled with worry. If we place ourselves in the hands of the good shepherd, are we allowed to stop worrying altogether? It’s not clear: Is the psalmist living without any worries, or is this still aspirational? The sermon could offer very practical wisdom about living without fear of evil and letting go of anxious stress.
The psalmist acknowledges that even the presence of God doesn’t vanquish our enemies. The sermon could explore where we find enemies as we seek to be parents who live in the image of God. How do consumerism, a patchwork health care system, oppressive gender roles, and other enemies keep us from being the parents we hope to be?
If we are parents, it’s hard to know what we’re aiming for. This vision of a patient providing shepherd is an image we can hold in mind and heart this Mother’s Day. We know that we receive God’s care from the God who is our shepherd and parent. In turn, we pass it on, whether we are parents, aunts and uncles, kin or neighbors. Imagining the Good Shepherd as a mother, or as any kind of parent, adds a layer to our imagination, and leads us closer to the Tender Shepherd.
SECOND THOUGHTS
Lost And Found: A Narrative Sermon
by Dean Feldmeyer
Revelation 7:9-17
[THE ART OF THE NARRATIVE SERMON – A narrative sermon or homily is a one that consists of a single, usually true story that merges with and comments, indirectly, upon the text. Like a parable, it does not explain the text so much as it illustrates and elucidates it and creates an emotional connection with it.]
Begin the sermon by reading Revelation 7:16-17, repeating the last line.
They will hunger no more and thirst no more;
the sun will not strike them,
nor any scorching heat,
for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life,
and God will wipe away every tear from their eyes.
And God will wipe away every tear from their eyes. Amen.
When I was a little boy, four times a year, usually on Christmas, Easter, and other holidays, my family would drive from our home in Indianapolis, about two hours south to Dubois County to visit our relatives. Every time we made the drive, we would pass the Morgan-Monroe State Forest where, many years before, a family was camping when their little boy wandered away from the campsite and was never found.
Every time we passed the forest, coming and going, one or both of my parents would recite the same chant: “There’s the Morgan-Monroe State Forest where little Billy Smith [not his real name] wandered away from his family and was never seen again.” Their message was clear: Don’t ever wander away from your family. If you do, you could be lost forever.
We heard that story at least eight times a year from the time we were able to understand it. “There’s the Morgan-Monroe State Forest where little Billy Smith, etc....”
Then came the time, when I was about eight years old, when the Feldmeyer Family Reunion was held at the Shakamak State Park near Bloomington, Indiana. Four families, mine among them, decided to camp out in the park campground for the entire weekend — and a marvelous weekend it was. We fished, we hiked, we made campfires and smores, we had a family scavenger hunt, and we did all those great things associated with camping.
On the second day my uncle Waldo rented a boat and took me and two of my cousins fishing out on one of the lakes. It was late when we got back to the campground and my mother told me that my father had taken my younger brother, Scott, to get a shower at the bathhouse and, “here’s your towel and a change of clothes, follow this brick path and you’ll catch up to them.”
So, I took my towel with my clothes rolled up in it and I followed the path, but I didn’t catch up with them. No worry, however, there was the bathhouse, and I went in, took my shower, put on my clean clothes and exited with every intention of following the path back to my family’s campground.
Only the sun had fully set, and nothing looked like it did when I arrived. There were five paths that all terminated at the bathhouse, and I could not, for the life of me, remember which one I taken to get there.
So, I screwed my courage to the sticking place, selected a path that seemed most likely to take me back to my family’s campsite, and began to walk.... and walk.... and walk.... in the dark, until it began to occur to me that I was lost. I was in a state park, and I had wandered away from my family and I was lost!
(At eight years of age, my brain was not able to make the fine distinction between a state forest, where people camped wherever they chose with the intention of getting away from other people, sometimes with as much as a mile separating campsites, and a state park, where people camped in the designated camping area where the campsites were assigned never more than a few feet away from each other in an arrangement that looked like nothing so much as a refugee camp.)
Terror seized me. I couldn’t breathe. I couldn’t think. I was lost and would never be found. Possessed by dread and despair, I panicked, and I began to run blindly down the path, crying as I went. Then, at the point where I became sure that I would never be found and saved, I heard my Aunt Betty’s loud, distinctive laugh.
I followed the sound. There it was again. Aunt Betty’s laugh, loud and clear, no other like it. And there she was, talking to my mother in the area between two campsites on the path running parallel to the one I was on. Filled with relief and thanksgiving, I burst through the campsites in front of me and ran to my mother, buried my face in her abdomen and dried my tears on her shirt.
The next morning mom noticed that I was staying closer to her than usual. Not quite like a baby monkey clings to its mother, but close. She took my hand and led me into the big cabin tent my family was using. She sat me down on one of the cots in the tent and kneeled before me.
“Dean,” she said, “You’re not playing or going with your cousins.” She paused and thought for a moment. “Are you afraid you’ll get lost again?”
I dared not speak for fear I would start crying again. I nodded.
She took my face in her hands and kissed my forehead and looked into my eyes. “Dean,” she said, again, “Listen to me. If you ever get lost again, don’t look for me. Just stop where you are and sit down and wait.” She paused to let the next words sink in. “And. I’ll. Find. You.”
Then, after she let those words land: “I will never stop looking.”
I believed her and I knew that I would never be lost again, not really. And, if I was, I would be found. The weight of that terrible fear fell from my shoulders.
“Amazing grace, how sweet the sound, that saved a wretch like me. I once was lost, but now am found…”
ILLUSTRATIONS
From team member Tom Willadsen:
John 10:22-30
The festival of the Dedication
This is the only New Testament mention of Hanukkah. Hanukkah is a Jewish holiday that marks the recovery of Jerusalem and the dedication of the second Temple in 164 BCE. The date falls on 25 Chislev on the Jewish calendar, sometime between November 28 and December 27 on the Gregorian calendar. The word Hanukkah is rooted in the Hebrew verb חנך , which means “to dedicate.” Psalm 30 is subtitled, “A Song at the dedication of the temple Of David” in the NRSV. Psalm 30 is often associated with Hanukkah.
The First Nations Version: An Indigenous Translation of the New Testament has this note after John 10:22: “This festival was to remember the time when the Great Spirit’s lodge was cleansed after it had been ceremonially unclean by an evil ruler.”
* * *
Sheep and Sheeple
There are a lot of references to sheep in today’s readings, only the Acts reading does not mention sheep. To modern Americans, the significance of sheep and shepherds is probably lost. When I was a child I remember a young comedian being interviewed by Johnny Carson on The Tonight Show. When asked what he did before getting into comedy, he replied, “I was a shepherd.” It was simply absurd, even in the ’70s, that anyone made their living as a shepherd.
Meriam-Webster accepted “sheeple” into their dictionary in 2017. They define it, “people who are docile, compliant, or easily influenced: people likened to sheep.”
Turns out the word was coined in 1945 by a columnist writing about people who mindlessly obeyed the government. It’s not a compliment. Sheeple do not do their own research; they follow the crowd.
Herd mentality is a psychological phenomenon when people adopt the beliefs of those around them, often ceding their own judgment and intuition to remain part of the community. It can be harmful for group safety and the mental health of individuals. Yet it’s easy. Who wants to be the only one advocating for Hardee’s when everyone else wants McDonald’s? Standing out can have personal, social costs that one may not be willing to pay. Sometimes it’s just easier to go along.
Herd immunity is another term that’s in the news this month. As measles is spreading in communities where vaccination rates are low, where herd immunity has not been achieved, lots of people, especially children, are suffering from a preventable disease, a disease that could have been eradicated, as smallpox has been. Epidemiologists contend that for measles, herd immunity is reached when 95% of the population has been vaccinated. When that proportion of the population is vaccinated, the disease will not spread through the community. As of April 25, 2025, the Centers for Disease Control and Prevention reported 884 confirmed cases of measles year to date in the United States. 97% of the cases were among unvaccinated individuals; 11% of those diagnosed were hospitalized.
Since there are some people who cannot be vaccinated, and children should not receive a measles vaccination before the age of twelve months, herd immunity is achieved when everyone else gets vaccinated. It’s part of being a responsible member of the community.
If the sheeple had listened to the advice of the CDC prior to Robert Kennedy’s becoming Secretary of Health and Human Services, and gotten vaccinated, if they had vaccinated their children, we would have reached herd immunity and fewer people would be sick and dead from a highly preventable disease.
* * *
Revelation 7:9-17
Red becomes white
Taken literally, washing garments in blood hardly make them cleaner. Jerry Seinfeld has a bit in which he calls the makers of Tide laundry detergent, their toll-free number is on the bottle and asks how the new Tide is improved. How is it better than Tide before it was improved? The representative explained that the improved Tide gets out blood stains. Seinfeld concludes the bit, “maybe that’s not your biggest problem!”
The imagery in Revelation 7:14 the angel of the Lord explains to John, in his vision, that the ones waving palm branches and wearing white robes, mentioned in v. 9, are those “who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.” The white robes are an echo of Isaiah 1:18:
If your sins are like scarlet,
will they become like snow?
If they are red like crimson,
will they become like wool?
The reference to wiping away tears in v. 17 harkens back to Isaiah 25:8:
Then the Lord God will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the Lord has spoken.
* * * * * *
From team member Nazish Naseem:
Psalm 23
The Psalmist Journey
Imagine an expansive landscape where three majestic trees representing the major religions of Judaism, Christianity, and Islam stand tall and proud. Their branches, adorned with colorful leaves, whisper the importance of psalms. Below, a gentle brook flows, symbolizing the interconnectedness of these faiths. It is amazing to look into the spiritual relationship of these religion's beliefs toward Psalms. A name comes to my mind, Rev. Dr. Eric Sarwar, who invites the Muslim brotherhood in connection to Psalms.
Transition to a sun-drenched farm filled with vibrant colors. Children run freely, their laughter echoing across the fields as they engage with friendly farm animals. Soft, fluffy pigs rolling in the mud and playful goats leaping around. One child gently pats a warm hen while another feeds a group of eager sheep. Nearby, a pony stands ready for a ride, its hair flowing in the gentle breeze. These moments of joy unfold like a picture book, evoking nostalgia in adults and reminding them of their cherished childhood memories spent in nature's embrace. With its beauty and tranquility, nature becomes not just a backdrop, but a guide for our spiritual connection, a source of peace that binds us to our faith. The awe-inspiring beauty of nature enhances our spiritual experience, filling us with a sense of reverence and wonder.
Shift to a tranquil hillside, where a shepherd — clad in humble attire — stands confidently over his flock. This shepherd, a symbol of divine guidance, is a key figure in the psalmist journey. In the context of the Psalms, the shepherd represents God, who guides and protects his “flock,” the believers. A soft, golden light bathes the scene, highlighting the shepherd's tender gaze as he calls his sheep. They respond not with fear but trust, moving together with a sense of unity and assurance. This vivid imagery is a metaphor for divine guidance, capturing the deeply comforting bond between the shepherd and his flock. The shepherd's calm presence conveys my profound relationship with my creator.
Zoom in on an individual seated on a grassy knoll, contemplating the beauty surrounding them. They gaze at the shepherd and his flock, lost in thought. Are they nurturing their bond with God? Like a gentle breeze, the Psalms guide us in this faith journey, helping us understand and strengthen our connection with our creator. Thoughts swirl like autumn leaves: What do they feel when trusting the divine shepherd? This introspective moment is illuminated by soft light, representing the inner peace that comes with faith and connection to the creator.
Now, envision the words of Psalm 23 blossoming into life around the scene. Each line unfurls like a ribbon, flowing alongside the gentle waters and enveloping the lush pastures. Radiant illustrations depict the shepherd guiding his flock beside still waters, walking paths aligned with vibrant wildflowers, and leading them to green pastures where the light breaks through the clouds. The atmosphere is serene and comforting, enhancing the reassuring message of divine protection and care. As the scenes blend together, a diverse group of people, each with their unique experiences and perspectives, stands on the hillside, united by their shared faith and the beauty of nature. They gaze out over the landscape, connecting the beauty of nature with the teachings of Psalm 23. Their reflections — infused with recollections, hope, and strength — form an invisible thread of shared belief and understanding. This thread, woven with the fabric of their faith, is a powerful bond that unites them in their spiritual journey. It's a bond that reassures them they are not alone in their faith and that their unique perspectives and experiences are valued and contribute to the rich tapestry of spirituality. This 'invisible thread' is the collective wisdom and understanding that we gain from our shared spiritual experiences, and it serves as a constant reminder that we are all part of a larger spiritual community. The background fills with soft hues of dawn, symbolizing new beginnings and the never-ending journey of faith.
In this vibrant, illustrative tapestry, themes of sentimentality, the bond with nature, and the soothing presence of divine guidance converge to create a profound sense of reassurance and security. Psalm 23, a timeless beacon of comfort, stands as a steadfast guide for those navigating the challenges of life, inviting contemplation and connection in the journey of faith. Each scene invites observers to celebrate spirituality, nurturing their bond with God, nature, and one another.
* * *
Acts 9:36-43
Faith in action
Peter's miraculous act of raising Tabitha (also known as Dorcas) from the dead in Acts 9:36-43 is a powerful testament to the transformative power of faith in action. In some cultures, parents name their children after biblical heroes, reflecting their child's personality or spiritual beliefs. The name “Tabitha,” meaning “gazelle,” a symbol of grace and beauty in the Bible, perfectly encapsulates her graceful and beautiful character, as she was known for her good deeds. The gazelle, known for its swiftness and agility, also represents her quick and effective response to the needs of others. In verse 36, she was recognized as a “disciple.”
The community of Tabitha, deeply moved by her giving spirit, demonstrated the profound impact of collective support in our spiritual journeys. Their recognition of her deeds resonated far and wide, leading the disciples to hear about Peter and send two men to summon him. This collective support was a driving force in Tabitha's ability to inspire others to acts of kindness and giving. It underscores the power of community in our spiritual growth, showing that we are not alone in our journey but part of a larger, interconnected spiritual journey.
Pastors, youth, and Sunday school teachers can adapt this story to their specific age groups. For instance, they can initiate a gathering for children and encourage them to share their toys with others, or for teenagers and encourage them to volunteer in community service projects. They can then encourage participants to practice kindness in their neighborhoods. It's crucial to actively document these experiences, as they provide a valuable opportunity for reflection on the impact of our actions, fostering a culture of learning and growth. This self-assessment is a key part of our spiritual growth, and by actively engaging in this process, we can take an active role in our spiritual journey.
* * * * * *
From team member Chris Keating:
Acts 9:36-43
The Gazelle of Joppa
In Greek, Dorcas (aka Tabitha) translates as “gazelle,” an elegant animal known for its ability to escape predators. In Arabic, the word gazaal means “graceful doe.” According to the San Diego Zoo’s expert Matt Gelvin, many people do not know what, exactly, to call gazelle. “They aren’t deer,” says Gelvin. “Plus, all gazelles are antelope, but not all antelope are gazelles — gazelles are a very interesting group of their own.”
The poet Raymond Luczak writes of the sleekness and surprising alertness of gazelles. They are, in a sense that transcends the current pejorative use of the word, “woke.”
In response to predators, Luczak says gazelle’s “bodies shimmering like mirages punching everyone’s eyes out. They are too vibrant for slaughter.” Later the poem continues, “Gazelles know all about cheetahs. They’ve learned from their mothers the art of zigzagging, the power of surprise.”
A zig-zagging power of surprise seems apt in describing Dorcas’ rising to new life. She is a a woman known for her acts of mercy and charity. It seems Tabitha was a leader in the community, perhaps both spiritually and financially. In verse 39, Peter meets the grieving widows who were the benefactors of Tabitha’s great mercy. “All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with him.”
God’s power in awaking Dorcas/Tabitha is a reminder of that Jesus’ resurrection brings surprising hope to even the most vulnerable in a community.
* * *
Acts 9:36-43
A maker of tunics
Dozens of clothing stores are within a mile of my office, and thousands of other purchasing options can be found online. The global apparel market is on target to exceed $2 trillion a year by 2029 — perhaps making it hard to grasp Tabitha’s importance as a seamstress. Yet she is the only woman explicitly named as a disciple in Acts, a designation highlighting the importance of her acts of charity and her faithfulness. Clearly, the tunics and other clothing she made held a value much higher than the trillions of dollars spent generated by fashion trends.
* * *
Psalm 23
An American Icon
In his book The Message of the Psalms, Walter Brueggemann observes that it is nearly pretentious to comment on such beloved and well-loved words. (See Walter Brueggemann The Message of the Psalms, pp. 359-371). Its verses evoke powerful images of trust, comfort, and hope.
These thoughts ran through my mind the other day as I sat in the front seat of an undertaker’s car. We were preparing to lay to rest a decorated military officer, husband, father, and grandfather. At the time of his death, he held a senior position in a government agency. He was respected and loved, known for his enjoyment of family, travel, cooking, and more. Yet something had prompted him to take his life.
The facts of his life tumbled through my brain, mixing with the lines of Psalm 23. What meaning would his bereaved wife and children take from my solemn assurance that “The Lord is my shepherd; I shall not want?” It hit me that they were, in fact, wanting. Likewise, the table that was spread before them seemed lacking in everything but tears. In the painful void created by suicide grief, does the offer of an ever-providing shepherd make sense?
Suicide strips away layers of confidence — it tears into the faith of even the most ardent believer. Here is where the pretense of an over-triumphant faith is confronted by deepest pain and conflict.
Later, I found a quote by theologian Philip Jenkins that offered the insight I was lacking. Jenkins suggests that by reading Psalm 23 in the context of the global south, we may hear its condemnation of powers of evil and unjust, political and spiritual. In such a context, says Jenkins, Psalm 23 “offers a stark rebuttal to claims by unjust states that they care lovingly for their subjectors — while they exalt themselves to the heavens. Christians reply simply, “The Lord is my shepherd — you aren’t!”
Confronted by both crippling authoritarianism and paralyzing mental illness, we encounter the ever present, liberating, and replenishing shepherd.
* * *
John 10:22-30
Listening to the voice of the shepherd
The president described the posting of an AI-generated picture of himself as the Pope as “a joke,” which sounds reasonable if it was just something passed around the office or shared among friends. Yet his voice carries weight, and an image of himself as the successor to Peter and the shepherd of the faithful received rebukes from Catholic church leaders and global politicians. New York Cardinal Timothy Dolan said the image “wasn’t good.” Former Italian Prime Minister Matteo Renzi went further. “This is an image that offends believers, insults institutions, and shows that the leader of the global right enjoys being a clown.” Maybe he should have just shown it to Baron and a few other buddies.
* * * * * *
WORSHIP
by George Reed
Call to Worship
One: Let us rely on our good shepherd who fulfills our wants.
All: We rest in green pastures and are sated with clear waters.
One: Let us allow our Shepherd to restore us and lead us.
All: Even if we walk through dark valleys of death, we will trust God.
One: Even in the presence of enemies God feeds us lavishly.
All: Goodness and mercy shall follow us all of our days.
OR
One: Blessed is the one who comes like a mother to hold us.
All: We long to be held in the everlasting arms.
One: Blessed are mothers and those who serve as a mother.
All: They reflect the love of our glorious God.
One: God invites us all to be a loving, caring presence.
All: We will share God’s love with all around us.
Hymns and Songs
Now Thank We All Our God
UMH: 102
H82: 396/397
PH: 555
GTG: 643
NNBH: 330
NCH: 419
CH: 715
LBW: 533/534
ELW: 839/840
W&P: 14
AMEC: 573
STLT: 32
The King of Love My Shepherd Is
UMH: 138
H82: 645/646
PH: 171
GTG: 802
NCH: 248
LBW: 456
ELW: 502
Renew: 106
Children of the Heavenly Father
UMH: 141
NCH: 487
LBW: 474
ELW: 781
W&P: 83
The Care the Eagle Gives Her Young
UMH: 118
NCH: 468
CH: 76
Savior, Like a Shepherd Lead Us
UMH: 381
H82: 708
PH: 387
GTG: 187
AAHH: 424
NNBH: 54
NCH: 252
CH: 558
LBW: 481
ELW: 789
W&P: 440
AMEC: 379
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
GTG: 738
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
O God of Every Nation
UMH: 435
H82: 607
PH: 289
GTG: 756
CH: 680
LBW: 416
ELW: 713
W&P: 626
Our Parent, by Whose Name
UMH: 447
LBW: 357
ELW: 640
Like the Murmur of the Dove’s Song
UMH: 544
H82: 513
PH: 314
GTG: 285
NCH: 270
CH: 245
ELW: 403
W&P: 327
Renew: 280
Where Charity and Love Prevail
UMH: 549
H82: 581
GTG: 316
NCH: 396
LBW: 126
ELW: 359
I Call You Faithful
CCB: 70
You Are Mine
CCB: 58
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who nurtures all creation as One who gave it birth:
Grant us the wisdom to so see all things as your offspring
and the courage to care for it as if it were our own;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you nurture all that you have created as only can be done by the one who gave it birth. You hold all creation tenderly in your loving arms. Help us to be able to see that all things come from you. Help us to care for all as if they were our own. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially when we ignore your nurturing love for all creation.
All: We confess to you, O God, and before one another that we have sinned. We have failed to understand that you love all of your creation. We like to think that you love humans more than animals and plants. We like to think you love people like us more than people who are different from us. We, therefore, limit our care mostly for people who look, act, and talk like us. Forgive us for being so self-centered and open our hearts to all that you have lovingly created. Help us to see the Christ not only in the faces of those who are different from us but in all of creation. Amen.
One: God in infinite love cares for all creation and cares for us even when we forgot who and whose we are. Receive God’s grace so that you may pour that grace out for all that God creates.
Prayers of the People
We praise you, O God who gives birth to all that is. You are the loving one who rejoices in all that you create.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have failed to understand that you love all of your creation. We like to think that you love humans more than animals and plants. We like to think you love people like us more than people who are different from us. We, therefore, limit our care mostly for people who look, act, and talk like us. Forgive us for being so self-centered and open our hearts to all that you have lovingly created. Help us to see the Christ not only in the faces of those who are different from us but in all of creation.
We give you thanks for all that you have created. There is beauty and abundance is all that you have made. You nurture and care for all so that we may join in you caring for others. We thank you for the Good Shepherd and for the good shepherds who care for others as he does. We thank you for all the gifts you have given to us so that we may share them with others.
(Other thanksgivings may be offered.)
We pray for others in their need. We know some do not feel the love of a caring parent. Some have no idea what it is to be nurtured by a loving mother. Some who are doing the work of nurture and care find themselves exhausted by their duties even though they do them with love and devotion. Give strength to all of us that we may do the work of the Good Shepherd and care for one another.
(Other intercessions may be offered.)
Hear us as we pray for others: (Time for silent or spoken prayer.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the blessed and Holy Trinity. Amen.
* * * * * *
CHILDREN’S SERMON
Building Families Out of Community
by Katy Stenta
Acts 9:36-43
Today’s story is about a woman who was raised from the dead.
Tabitha had become ill and died. Her friends had washed her and got her ready for burial, just like Mary, Mary, and Joanna were going to do with Jesus after he died.
Peter, who was the founder of the church, was called by Tabitha’s close friends. They heard that Peter was near their town of Joppa in Lydda, so they sent for him.
Tabitha was a very famous artist. She wove cloth, which is very hard to do.
Let’s look at our clothes and see how they are put together. How hard do you think it is to get all those threads of our clothes and make them into cloth?
In Jesus’ time, all of this had to be done by hand, and Tabitha did this not only for herself and her friends, but also for those in need.
By taking care of those in need, she was kind of an adoptive mother to the community, wasn’t she?
That’s how it is in church. In church we say that all those who take care of each other are like God. You don’t have to be related to each other to be part of the family of God.
So, Tabitha’s friends, who are widows and don’t really have a household or family, ask Peter to help Tabitha.
Peter goes over to Tabitha and says, “Tabitha get up!” And she rises from the dead!
Everyone is amazed and tells the good news to one another.
How do you think everyone felt about that?
Let’s pray:
Dear God,
Thank you
For helping
And healing
Those
Who take care
Of others
And for building families
Out of those
who are alone
in our community
Amen.
* * * * * * * * * * * * *
The Immediate Word, May 11, 2025 issue.
Copyright 2025 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
- God is Our Mother, We Shall Not Want by Mary Austin based on Psalm 23.
- Second Thoughts: Lost And Found: A Narrative Sermon by Dean Feldmeyer based on Revelation 7:9-17.
- Sermon illustrations by Tom Willadsen, Chris Keating, Nazish Naseem.
- Worship resources by George Reed.
- Children’s sermon: Building Families Out of Community by Katy Stenta based on Acts 9:36-43.
God is Our Mother, We Shall Not Wantby Mary Austin
Psalm 23
This Mother’s Day, let it be noted that the White House would like you to have a baby. Several babies, in fact. The more, the better. Recent proposals to boost birth rates include reserving 30% of scholarships for the Fulbright program, the prestigious, government-backed international fellowship, for applicants who are married or have children. Who wouldn’t want to move overseas for work with a baby or a toddler? Another proposal would give a $5,000 cash “baby bonus” to mothers after delivery. That’s about the out-of-pocket cost for having a child, if you have health insurance. Another incredibly creepy idea is “to fund programs that educate women on their menstrual cycles — in part so they can better understand when they are ovulating and able to conceive.” Eeew.
As Lyz Lenz observed, “Nothing has ever made me want kids less than the president announcing that he wants to be the ‘fertilization president’.”
I suspect that very few women were consulted on these ideas. Or maybe what actual women suggested is too hard to manage. Affordable childcare. Respite care. Reasonable paid leave. Maybe even mandating no health insurance co-pays for prenatal care, delivery, and follow-up care.
As we think about parenting, and families of all kinds, the beauty of the 23rd Psalm gives us an image of what abundant parental love looks like. It describes God’s love for humanity, and we can find in that an echo of the love parents have for their children.
In the News
The natalist movement to convince American families to have more children has friends in the White House these days. “Policy experts and advocates of boosting the birthrate have been meeting with White House aides, sometimes handing over written proposals on ways to help or convince women to have more babies, according to four people who have been part of the meetings who spoke on the condition of anonymity to discuss private conversations.” Final proposals and funding have yet to emerge. “Administration officials have not indicated what ideas — if any — they might ultimately embrace. But advocates expressed confidence that fertility issues will become a prominent piece of the agenda, noting that President Trump has called for a “baby boom” and pointing to the symbolic power of seeing Mr. Vance and other top officials attend public events with their children.” Left out of the equation is the fact that Mr. Vance has a stay-at-home partner right now, as well as the funds to hire help with his young children.
Nobel laureate Claudia Goldin has studied this issue and says that “countries whose economies grew gradually over the 20th century — including the US and Sweden — now average around 1.7 children born to each woman. However, latecomers to development like Japan, Korea, and Italy average far fewer children.” In the countries where growth has leapt forward, birth rates are lower because gender roles haven’t caught up with booming economies. As gender roles remain traditional in those lower-birth countries, women are at a disadvantage at work and at home. Nobel laureate Goldin says that women are forced to cut back on something. That something is more kids. She adds, “Therefore, much of the change in fertility will depend on if men assume more work in the home as women are drawn into the market, particularly if the home has children.”
The pandemic crunch of 2020 was also a time of workplace flexibility for some in the US. Lyz Lenz notes, “In 2020, remote work single-handedly contributed to a spike in births among women whose jobs allowed them to work from home. A study done by the National Bureau for Economic Research found that workplace flexibility helped reverse the downward trend of the birth rate…Fertility rates don’t decrease when women are active in the economy and public life; they decrease when women are required to do all the caretaking and domestic labor in addition to holding down jobs.”
Our culture offers lots of hurdles for people who want to be parents and not much systemic support.
In the Scripture
Clearly, being a parent is hard. When we imagine the shepherd of Psalm 23 as a parent, we find an image for the love and care a parent shows. Like a human parent, the shepherd of the psalm attends to physical needs, and also to safety and security. The shepherding parent offers food and rest, all in an abundant embrace.
Musician Bobby McFerrin has reinterpreted this psalm with feminine pronouns, and dedicated it to his mother. Kimberley Debus notes, “McFerrin recasts one of the most familiar passages in the entire Bible and not only changes “he” language to “she” language and thus re-gendering God but also personalizes it in ways that blur the lines between the divine feminine, the earth, and moms. These changes offer a healing mother image to those who need it, a nurturing divine image, a grounded, grounding image. And a holy image. McFerrin’s tacking on of a Gloria Patri at the end is a remarkable bit of theological jujitsu, reminding us that women are holy, God is bigger than any box we can devise, and there is love and comfort in the Mystery.”
Mystery doesn’t rest. This psalm is filled with active words. This shepherd is busy. Feeding, guiding, comforting, preparing — the shepherd is not sitting down in green pastures. All of this activity mirrors the real-life work of being a parent: feeding kids, driving them places, checking homework, listening, encouraging, and so much more. The psalm gives us a peaceful feeling, and yet a lot is happening to create that peace.
This psalm pops up often at funerals, as a way to ease our grief. It also conveys God’s care during life, paving a way toward peace in our daily lives.
In the Sermon
Every parent would love to offer their children the safety and security that the shepherding parent offers. This Mother’s Day, the sermon could explore how we can offer support to everyone who is struggling to be the parent they want to be. Some parents need help with food and shelter. Some are finding diapers unaffordable. Other parents would love to have some respite from the role, and to settle into some peaceful green pastures for a while, as someone else minds the kids for an hour. How can we, following in the footsteps of our shepherding God, help others find the peace and safety of secure parenting?
Obviously, the sheep and the shepherd aren’t biologically related to each other. This Mother’s Day, the sermon could focus on how families are created by love, the same way the shepherd and the sheep are connected. Whether by adoption, remarriage, foster care, or kinship ties, parenting comes in all kinds of ways. How can we imagine God’s peaceful pastures for all kinds of families?
“I will fear no evil,” the psalmist announces. The sermon could talk about ways to live with less fear. How do we lay aside our anxiety? Being a parent is particularly filled with worry. If we place ourselves in the hands of the good shepherd, are we allowed to stop worrying altogether? It’s not clear: Is the psalmist living without any worries, or is this still aspirational? The sermon could offer very practical wisdom about living without fear of evil and letting go of anxious stress.
The psalmist acknowledges that even the presence of God doesn’t vanquish our enemies. The sermon could explore where we find enemies as we seek to be parents who live in the image of God. How do consumerism, a patchwork health care system, oppressive gender roles, and other enemies keep us from being the parents we hope to be?
If we are parents, it’s hard to know what we’re aiming for. This vision of a patient providing shepherd is an image we can hold in mind and heart this Mother’s Day. We know that we receive God’s care from the God who is our shepherd and parent. In turn, we pass it on, whether we are parents, aunts and uncles, kin or neighbors. Imagining the Good Shepherd as a mother, or as any kind of parent, adds a layer to our imagination, and leads us closer to the Tender Shepherd.
SECOND THOUGHTSLost And Found: A Narrative Sermon
by Dean Feldmeyer
Revelation 7:9-17
[THE ART OF THE NARRATIVE SERMON – A narrative sermon or homily is a one that consists of a single, usually true story that merges with and comments, indirectly, upon the text. Like a parable, it does not explain the text so much as it illustrates and elucidates it and creates an emotional connection with it.]
Begin the sermon by reading Revelation 7:16-17, repeating the last line.
They will hunger no more and thirst no more;
the sun will not strike them,
nor any scorching heat,
for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life,
and God will wipe away every tear from their eyes.
And God will wipe away every tear from their eyes. Amen.
When I was a little boy, four times a year, usually on Christmas, Easter, and other holidays, my family would drive from our home in Indianapolis, about two hours south to Dubois County to visit our relatives. Every time we made the drive, we would pass the Morgan-Monroe State Forest where, many years before, a family was camping when their little boy wandered away from the campsite and was never found.
Every time we passed the forest, coming and going, one or both of my parents would recite the same chant: “There’s the Morgan-Monroe State Forest where little Billy Smith [not his real name] wandered away from his family and was never seen again.” Their message was clear: Don’t ever wander away from your family. If you do, you could be lost forever.
We heard that story at least eight times a year from the time we were able to understand it. “There’s the Morgan-Monroe State Forest where little Billy Smith, etc....”
Then came the time, when I was about eight years old, when the Feldmeyer Family Reunion was held at the Shakamak State Park near Bloomington, Indiana. Four families, mine among them, decided to camp out in the park campground for the entire weekend — and a marvelous weekend it was. We fished, we hiked, we made campfires and smores, we had a family scavenger hunt, and we did all those great things associated with camping.
On the second day my uncle Waldo rented a boat and took me and two of my cousins fishing out on one of the lakes. It was late when we got back to the campground and my mother told me that my father had taken my younger brother, Scott, to get a shower at the bathhouse and, “here’s your towel and a change of clothes, follow this brick path and you’ll catch up to them.”
So, I took my towel with my clothes rolled up in it and I followed the path, but I didn’t catch up with them. No worry, however, there was the bathhouse, and I went in, took my shower, put on my clean clothes and exited with every intention of following the path back to my family’s campground.
Only the sun had fully set, and nothing looked like it did when I arrived. There were five paths that all terminated at the bathhouse, and I could not, for the life of me, remember which one I taken to get there.
So, I screwed my courage to the sticking place, selected a path that seemed most likely to take me back to my family’s campsite, and began to walk.... and walk.... and walk.... in the dark, until it began to occur to me that I was lost. I was in a state park, and I had wandered away from my family and I was lost!
(At eight years of age, my brain was not able to make the fine distinction between a state forest, where people camped wherever they chose with the intention of getting away from other people, sometimes with as much as a mile separating campsites, and a state park, where people camped in the designated camping area where the campsites were assigned never more than a few feet away from each other in an arrangement that looked like nothing so much as a refugee camp.)
Terror seized me. I couldn’t breathe. I couldn’t think. I was lost and would never be found. Possessed by dread and despair, I panicked, and I began to run blindly down the path, crying as I went. Then, at the point where I became sure that I would never be found and saved, I heard my Aunt Betty’s loud, distinctive laugh.
I followed the sound. There it was again. Aunt Betty’s laugh, loud and clear, no other like it. And there she was, talking to my mother in the area between two campsites on the path running parallel to the one I was on. Filled with relief and thanksgiving, I burst through the campsites in front of me and ran to my mother, buried my face in her abdomen and dried my tears on her shirt.
The next morning mom noticed that I was staying closer to her than usual. Not quite like a baby monkey clings to its mother, but close. She took my hand and led me into the big cabin tent my family was using. She sat me down on one of the cots in the tent and kneeled before me.
“Dean,” she said, “You’re not playing or going with your cousins.” She paused and thought for a moment. “Are you afraid you’ll get lost again?”
I dared not speak for fear I would start crying again. I nodded.
She took my face in her hands and kissed my forehead and looked into my eyes. “Dean,” she said, again, “Listen to me. If you ever get lost again, don’t look for me. Just stop where you are and sit down and wait.” She paused to let the next words sink in. “And. I’ll. Find. You.”
Then, after she let those words land: “I will never stop looking.”
I believed her and I knew that I would never be lost again, not really. And, if I was, I would be found. The weight of that terrible fear fell from my shoulders.
“Amazing grace, how sweet the sound, that saved a wretch like me. I once was lost, but now am found…”
ILLUSTRATIONS
From team member Tom Willadsen:John 10:22-30
The festival of the Dedication
This is the only New Testament mention of Hanukkah. Hanukkah is a Jewish holiday that marks the recovery of Jerusalem and the dedication of the second Temple in 164 BCE. The date falls on 25 Chislev on the Jewish calendar, sometime between November 28 and December 27 on the Gregorian calendar. The word Hanukkah is rooted in the Hebrew verb חנך , which means “to dedicate.” Psalm 30 is subtitled, “A Song at the dedication of the temple Of David” in the NRSV. Psalm 30 is often associated with Hanukkah.
The First Nations Version: An Indigenous Translation of the New Testament has this note after John 10:22: “This festival was to remember the time when the Great Spirit’s lodge was cleansed after it had been ceremonially unclean by an evil ruler.”
* * *
Sheep and Sheeple
There are a lot of references to sheep in today’s readings, only the Acts reading does not mention sheep. To modern Americans, the significance of sheep and shepherds is probably lost. When I was a child I remember a young comedian being interviewed by Johnny Carson on The Tonight Show. When asked what he did before getting into comedy, he replied, “I was a shepherd.” It was simply absurd, even in the ’70s, that anyone made their living as a shepherd.
Meriam-Webster accepted “sheeple” into their dictionary in 2017. They define it, “people who are docile, compliant, or easily influenced: people likened to sheep.”
Turns out the word was coined in 1945 by a columnist writing about people who mindlessly obeyed the government. It’s not a compliment. Sheeple do not do their own research; they follow the crowd.
Herd mentality is a psychological phenomenon when people adopt the beliefs of those around them, often ceding their own judgment and intuition to remain part of the community. It can be harmful for group safety and the mental health of individuals. Yet it’s easy. Who wants to be the only one advocating for Hardee’s when everyone else wants McDonald’s? Standing out can have personal, social costs that one may not be willing to pay. Sometimes it’s just easier to go along.
Herd immunity is another term that’s in the news this month. As measles is spreading in communities where vaccination rates are low, where herd immunity has not been achieved, lots of people, especially children, are suffering from a preventable disease, a disease that could have been eradicated, as smallpox has been. Epidemiologists contend that for measles, herd immunity is reached when 95% of the population has been vaccinated. When that proportion of the population is vaccinated, the disease will not spread through the community. As of April 25, 2025, the Centers for Disease Control and Prevention reported 884 confirmed cases of measles year to date in the United States. 97% of the cases were among unvaccinated individuals; 11% of those diagnosed were hospitalized.
Since there are some people who cannot be vaccinated, and children should not receive a measles vaccination before the age of twelve months, herd immunity is achieved when everyone else gets vaccinated. It’s part of being a responsible member of the community.
If the sheeple had listened to the advice of the CDC prior to Robert Kennedy’s becoming Secretary of Health and Human Services, and gotten vaccinated, if they had vaccinated their children, we would have reached herd immunity and fewer people would be sick and dead from a highly preventable disease.
* * *
Revelation 7:9-17
Red becomes white
Taken literally, washing garments in blood hardly make them cleaner. Jerry Seinfeld has a bit in which he calls the makers of Tide laundry detergent, their toll-free number is on the bottle and asks how the new Tide is improved. How is it better than Tide before it was improved? The representative explained that the improved Tide gets out blood stains. Seinfeld concludes the bit, “maybe that’s not your biggest problem!”
The imagery in Revelation 7:14 the angel of the Lord explains to John, in his vision, that the ones waving palm branches and wearing white robes, mentioned in v. 9, are those “who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.” The white robes are an echo of Isaiah 1:18:
If your sins are like scarlet,
will they become like snow?
If they are red like crimson,
will they become like wool?
The reference to wiping away tears in v. 17 harkens back to Isaiah 25:8:
Then the Lord God will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the Lord has spoken.
* * * * * *
From team member Nazish Naseem:
Psalm 23
The Psalmist Journey
Imagine an expansive landscape where three majestic trees representing the major religions of Judaism, Christianity, and Islam stand tall and proud. Their branches, adorned with colorful leaves, whisper the importance of psalms. Below, a gentle brook flows, symbolizing the interconnectedness of these faiths. It is amazing to look into the spiritual relationship of these religion's beliefs toward Psalms. A name comes to my mind, Rev. Dr. Eric Sarwar, who invites the Muslim brotherhood in connection to Psalms.
Transition to a sun-drenched farm filled with vibrant colors. Children run freely, their laughter echoing across the fields as they engage with friendly farm animals. Soft, fluffy pigs rolling in the mud and playful goats leaping around. One child gently pats a warm hen while another feeds a group of eager sheep. Nearby, a pony stands ready for a ride, its hair flowing in the gentle breeze. These moments of joy unfold like a picture book, evoking nostalgia in adults and reminding them of their cherished childhood memories spent in nature's embrace. With its beauty and tranquility, nature becomes not just a backdrop, but a guide for our spiritual connection, a source of peace that binds us to our faith. The awe-inspiring beauty of nature enhances our spiritual experience, filling us with a sense of reverence and wonder.
Shift to a tranquil hillside, where a shepherd — clad in humble attire — stands confidently over his flock. This shepherd, a symbol of divine guidance, is a key figure in the psalmist journey. In the context of the Psalms, the shepherd represents God, who guides and protects his “flock,” the believers. A soft, golden light bathes the scene, highlighting the shepherd's tender gaze as he calls his sheep. They respond not with fear but trust, moving together with a sense of unity and assurance. This vivid imagery is a metaphor for divine guidance, capturing the deeply comforting bond between the shepherd and his flock. The shepherd's calm presence conveys my profound relationship with my creator.
Zoom in on an individual seated on a grassy knoll, contemplating the beauty surrounding them. They gaze at the shepherd and his flock, lost in thought. Are they nurturing their bond with God? Like a gentle breeze, the Psalms guide us in this faith journey, helping us understand and strengthen our connection with our creator. Thoughts swirl like autumn leaves: What do they feel when trusting the divine shepherd? This introspective moment is illuminated by soft light, representing the inner peace that comes with faith and connection to the creator.
Now, envision the words of Psalm 23 blossoming into life around the scene. Each line unfurls like a ribbon, flowing alongside the gentle waters and enveloping the lush pastures. Radiant illustrations depict the shepherd guiding his flock beside still waters, walking paths aligned with vibrant wildflowers, and leading them to green pastures where the light breaks through the clouds. The atmosphere is serene and comforting, enhancing the reassuring message of divine protection and care. As the scenes blend together, a diverse group of people, each with their unique experiences and perspectives, stands on the hillside, united by their shared faith and the beauty of nature. They gaze out over the landscape, connecting the beauty of nature with the teachings of Psalm 23. Their reflections — infused with recollections, hope, and strength — form an invisible thread of shared belief and understanding. This thread, woven with the fabric of their faith, is a powerful bond that unites them in their spiritual journey. It's a bond that reassures them they are not alone in their faith and that their unique perspectives and experiences are valued and contribute to the rich tapestry of spirituality. This 'invisible thread' is the collective wisdom and understanding that we gain from our shared spiritual experiences, and it serves as a constant reminder that we are all part of a larger spiritual community. The background fills with soft hues of dawn, symbolizing new beginnings and the never-ending journey of faith.
In this vibrant, illustrative tapestry, themes of sentimentality, the bond with nature, and the soothing presence of divine guidance converge to create a profound sense of reassurance and security. Psalm 23, a timeless beacon of comfort, stands as a steadfast guide for those navigating the challenges of life, inviting contemplation and connection in the journey of faith. Each scene invites observers to celebrate spirituality, nurturing their bond with God, nature, and one another.
* * *
Acts 9:36-43
Faith in action
Peter's miraculous act of raising Tabitha (also known as Dorcas) from the dead in Acts 9:36-43 is a powerful testament to the transformative power of faith in action. In some cultures, parents name their children after biblical heroes, reflecting their child's personality or spiritual beliefs. The name “Tabitha,” meaning “gazelle,” a symbol of grace and beauty in the Bible, perfectly encapsulates her graceful and beautiful character, as she was known for her good deeds. The gazelle, known for its swiftness and agility, also represents her quick and effective response to the needs of others. In verse 36, she was recognized as a “disciple.”
The community of Tabitha, deeply moved by her giving spirit, demonstrated the profound impact of collective support in our spiritual journeys. Their recognition of her deeds resonated far and wide, leading the disciples to hear about Peter and send two men to summon him. This collective support was a driving force in Tabitha's ability to inspire others to acts of kindness and giving. It underscores the power of community in our spiritual growth, showing that we are not alone in our journey but part of a larger, interconnected spiritual journey.
Pastors, youth, and Sunday school teachers can adapt this story to their specific age groups. For instance, they can initiate a gathering for children and encourage them to share their toys with others, or for teenagers and encourage them to volunteer in community service projects. They can then encourage participants to practice kindness in their neighborhoods. It's crucial to actively document these experiences, as they provide a valuable opportunity for reflection on the impact of our actions, fostering a culture of learning and growth. This self-assessment is a key part of our spiritual growth, and by actively engaging in this process, we can take an active role in our spiritual journey.
* * * * * *
From team member Chris Keating:Acts 9:36-43
The Gazelle of Joppa
In Greek, Dorcas (aka Tabitha) translates as “gazelle,” an elegant animal known for its ability to escape predators. In Arabic, the word gazaal means “graceful doe.” According to the San Diego Zoo’s expert Matt Gelvin, many people do not know what, exactly, to call gazelle. “They aren’t deer,” says Gelvin. “Plus, all gazelles are antelope, but not all antelope are gazelles — gazelles are a very interesting group of their own.”
The poet Raymond Luczak writes of the sleekness and surprising alertness of gazelles. They are, in a sense that transcends the current pejorative use of the word, “woke.”
In response to predators, Luczak says gazelle’s “bodies shimmering like mirages punching everyone’s eyes out. They are too vibrant for slaughter.” Later the poem continues, “Gazelles know all about cheetahs. They’ve learned from their mothers the art of zigzagging, the power of surprise.”
A zig-zagging power of surprise seems apt in describing Dorcas’ rising to new life. She is a a woman known for her acts of mercy and charity. It seems Tabitha was a leader in the community, perhaps both spiritually and financially. In verse 39, Peter meets the grieving widows who were the benefactors of Tabitha’s great mercy. “All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with him.”
God’s power in awaking Dorcas/Tabitha is a reminder of that Jesus’ resurrection brings surprising hope to even the most vulnerable in a community.
* * *
Acts 9:36-43
A maker of tunics
Dozens of clothing stores are within a mile of my office, and thousands of other purchasing options can be found online. The global apparel market is on target to exceed $2 trillion a year by 2029 — perhaps making it hard to grasp Tabitha’s importance as a seamstress. Yet she is the only woman explicitly named as a disciple in Acts, a designation highlighting the importance of her acts of charity and her faithfulness. Clearly, the tunics and other clothing she made held a value much higher than the trillions of dollars spent generated by fashion trends.
* * *
Psalm 23
An American Icon
In his book The Message of the Psalms, Walter Brueggemann observes that it is nearly pretentious to comment on such beloved and well-loved words. (See Walter Brueggemann The Message of the Psalms, pp. 359-371). Its verses evoke powerful images of trust, comfort, and hope.
These thoughts ran through my mind the other day as I sat in the front seat of an undertaker’s car. We were preparing to lay to rest a decorated military officer, husband, father, and grandfather. At the time of his death, he held a senior position in a government agency. He was respected and loved, known for his enjoyment of family, travel, cooking, and more. Yet something had prompted him to take his life.
The facts of his life tumbled through my brain, mixing with the lines of Psalm 23. What meaning would his bereaved wife and children take from my solemn assurance that “The Lord is my shepherd; I shall not want?” It hit me that they were, in fact, wanting. Likewise, the table that was spread before them seemed lacking in everything but tears. In the painful void created by suicide grief, does the offer of an ever-providing shepherd make sense?
Suicide strips away layers of confidence — it tears into the faith of even the most ardent believer. Here is where the pretense of an over-triumphant faith is confronted by deepest pain and conflict.
Later, I found a quote by theologian Philip Jenkins that offered the insight I was lacking. Jenkins suggests that by reading Psalm 23 in the context of the global south, we may hear its condemnation of powers of evil and unjust, political and spiritual. In such a context, says Jenkins, Psalm 23 “offers a stark rebuttal to claims by unjust states that they care lovingly for their subjectors — while they exalt themselves to the heavens. Christians reply simply, “The Lord is my shepherd — you aren’t!”
Confronted by both crippling authoritarianism and paralyzing mental illness, we encounter the ever present, liberating, and replenishing shepherd.
* * *
John 10:22-30
Listening to the voice of the shepherd
The president described the posting of an AI-generated picture of himself as the Pope as “a joke,” which sounds reasonable if it was just something passed around the office or shared among friends. Yet his voice carries weight, and an image of himself as the successor to Peter and the shepherd of the faithful received rebukes from Catholic church leaders and global politicians. New York Cardinal Timothy Dolan said the image “wasn’t good.” Former Italian Prime Minister Matteo Renzi went further. “This is an image that offends believers, insults institutions, and shows that the leader of the global right enjoys being a clown.” Maybe he should have just shown it to Baron and a few other buddies.
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WORSHIPby George Reed
Call to Worship
One: Let us rely on our good shepherd who fulfills our wants.
All: We rest in green pastures and are sated with clear waters.
One: Let us allow our Shepherd to restore us and lead us.
All: Even if we walk through dark valleys of death, we will trust God.
One: Even in the presence of enemies God feeds us lavishly.
All: Goodness and mercy shall follow us all of our days.
OR
One: Blessed is the one who comes like a mother to hold us.
All: We long to be held in the everlasting arms.
One: Blessed are mothers and those who serve as a mother.
All: They reflect the love of our glorious God.
One: God invites us all to be a loving, caring presence.
All: We will share God’s love with all around us.
Hymns and Songs
Now Thank We All Our God
UMH: 102
H82: 396/397
PH: 555
GTG: 643
NNBH: 330
NCH: 419
CH: 715
LBW: 533/534
ELW: 839/840
W&P: 14
AMEC: 573
STLT: 32
The King of Love My Shepherd Is
UMH: 138
H82: 645/646
PH: 171
GTG: 802
NCH: 248
LBW: 456
ELW: 502
Renew: 106
Children of the Heavenly Father
UMH: 141
NCH: 487
LBW: 474
ELW: 781
W&P: 83
The Care the Eagle Gives Her Young
UMH: 118
NCH: 468
CH: 76
Savior, Like a Shepherd Lead Us
UMH: 381
H82: 708
PH: 387
GTG: 187
AAHH: 424
NNBH: 54
NCH: 252
CH: 558
LBW: 481
ELW: 789
W&P: 440
AMEC: 379
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
GTG: 738
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
O God of Every Nation
UMH: 435
H82: 607
PH: 289
GTG: 756
CH: 680
LBW: 416
ELW: 713
W&P: 626
Our Parent, by Whose Name
UMH: 447
LBW: 357
ELW: 640
Like the Murmur of the Dove’s Song
UMH: 544
H82: 513
PH: 314
GTG: 285
NCH: 270
CH: 245
ELW: 403
W&P: 327
Renew: 280
Where Charity and Love Prevail
UMH: 549
H82: 581
GTG: 316
NCH: 396
LBW: 126
ELW: 359
I Call You Faithful
CCB: 70
You Are Mine
CCB: 58
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who nurtures all creation as One who gave it birth:
Grant us the wisdom to so see all things as your offspring
and the courage to care for it as if it were our own;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you nurture all that you have created as only can be done by the one who gave it birth. You hold all creation tenderly in your loving arms. Help us to be able to see that all things come from you. Help us to care for all as if they were our own. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially when we ignore your nurturing love for all creation.
All: We confess to you, O God, and before one another that we have sinned. We have failed to understand that you love all of your creation. We like to think that you love humans more than animals and plants. We like to think you love people like us more than people who are different from us. We, therefore, limit our care mostly for people who look, act, and talk like us. Forgive us for being so self-centered and open our hearts to all that you have lovingly created. Help us to see the Christ not only in the faces of those who are different from us but in all of creation. Amen.
One: God in infinite love cares for all creation and cares for us even when we forgot who and whose we are. Receive God’s grace so that you may pour that grace out for all that God creates.
Prayers of the People
We praise you, O God who gives birth to all that is. You are the loving one who rejoices in all that you create.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have failed to understand that you love all of your creation. We like to think that you love humans more than animals and plants. We like to think you love people like us more than people who are different from us. We, therefore, limit our care mostly for people who look, act, and talk like us. Forgive us for being so self-centered and open our hearts to all that you have lovingly created. Help us to see the Christ not only in the faces of those who are different from us but in all of creation.
We give you thanks for all that you have created. There is beauty and abundance is all that you have made. You nurture and care for all so that we may join in you caring for others. We thank you for the Good Shepherd and for the good shepherds who care for others as he does. We thank you for all the gifts you have given to us so that we may share them with others.
(Other thanksgivings may be offered.)
We pray for others in their need. We know some do not feel the love of a caring parent. Some have no idea what it is to be nurtured by a loving mother. Some who are doing the work of nurture and care find themselves exhausted by their duties even though they do them with love and devotion. Give strength to all of us that we may do the work of the Good Shepherd and care for one another.
(Other intercessions may be offered.)
Hear us as we pray for others: (Time for silent or spoken prayer.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the blessed and Holy Trinity. Amen.
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CHILDREN’S SERMONBuilding Families Out of Community
by Katy Stenta
Acts 9:36-43
Today’s story is about a woman who was raised from the dead.
Tabitha had become ill and died. Her friends had washed her and got her ready for burial, just like Mary, Mary, and Joanna were going to do with Jesus after he died.
Peter, who was the founder of the church, was called by Tabitha’s close friends. They heard that Peter was near their town of Joppa in Lydda, so they sent for him.
Tabitha was a very famous artist. She wove cloth, which is very hard to do.
Let’s look at our clothes and see how they are put together. How hard do you think it is to get all those threads of our clothes and make them into cloth?
In Jesus’ time, all of this had to be done by hand, and Tabitha did this not only for herself and her friends, but also for those in need.
By taking care of those in need, she was kind of an adoptive mother to the community, wasn’t she?
That’s how it is in church. In church we say that all those who take care of each other are like God. You don’t have to be related to each other to be part of the family of God.
So, Tabitha’s friends, who are widows and don’t really have a household or family, ask Peter to help Tabitha.
Peter goes over to Tabitha and says, “Tabitha get up!” And she rises from the dead!
Everyone is amazed and tells the good news to one another.
How do you think everyone felt about that?
Let’s pray:
Dear God,
Thank you
For helping
And healing
Those
Who take care
Of others
And for building families
Out of those
who are alone
in our community
Amen.
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The Immediate Word, May 11, 2025 issue.
Copyright 2025 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
