Reading Reviews from February 2026

title slide with covers of the books I read in February and reviewed in this post.

I am on study leave this week. My next post, God willing, will be the sermon for March 15, 2026. I’ll catch up with folks then!

Cover photo for Memorial Days

(New York: Viking, 2025), 207 pages.

On Memorial Day, 2019, on the streets of Washington D.C., Geraldine Brooks’ husband, Tony Horwitz, died of a major heart attack. He was on a book tour promoting Spying on the South.  

I have read several of Horwitz’s books and have loved them all. However, by far, my favorite is Confederates in the Attic, which explores modern day Civil War reenactors. I read the book early in this century. I started it on a cross-country flight and laughed so hard that everyone in the plane around me wanted to know what I was reading. Several of them wrote down the title so they could look it up. Horwitz’s is a master of blending travel and history with humor. After recently reading his first book, One for the RoadI checked to see if he had written anything recent. That’s when I learned of his death and that his wife, also an author, wrote this book. 

This book flip-flops between a narrative on learning of her husband’s death and its aftermath, along with time on an island off Australia (Brooks is a native of Australia). We learn of everything she had to do starting with the time a hospital internist call. She wants to see her husband and immediately takes off for Washington, but that is hard to do because they lived on Martha Vineyard and it’s the height of tourist season. The flights off the island are booked. She catches a ferry to the mainland. She also must take care of their dogs and to call her sons and his mother.  Thankfully, she has caring neighbors.

Catching up with one of her sons is difficult because he was flying to Australia to see her sister. Unfortunately, as her son gets off the plane, the news arrives prematurely in a text from a friend expressing his condolences. The next few months is hectic with all she must do. She discovers she and her sons’ medical insurance is cancelled because it’s in her husband’s name. As a native Australian, she knows American medical insurance lacks compassion. And then, after spending the fall taking care of business and two memorial services, in Martha’s Vineyard and near Washington DC area) COVID hits. 

Her time away in 2023 to West Tisbury, a remote island off Australia, allows her to grieve and to recall her relationship with her husband. We learn how they met and some of their travels as foreign correspondents. We also learn that she left journalism to become a novelist at her husband’s encouragement.  We also learn about grief and death traditions, especially in Judaism as she had converted to her husband’s faith. 

I felt like I was reading about the death of friend as I read this book. I recommend it. And sadly, I only have a few more of Horwitz’s books to savor before I’ll have to start rereading. 

Ronald C. White, On Great Fields: The Life and Unlikely Heroism of Joshua Lawrence Chamberlain 

cover for "On Great Fields"

(Audible, 2023), 14 hours and 23 minutes.

At the battle of Gettysburg, Joshua Lawrence Chamberlain’s troops held back the Confederates at Little Roundtop. Late in the afternoon, as his troops ran out of ammunition, he ordered them to fix bayonets. They then changed down the hill, routing the exhausted Confederates. Had this not been successful, the South would have taken the hill, and the battle may have ended differently. But as White shows in this biography of the Maine intellectual, this was only a part of Chamberlain’s story. 

A native of Maine, Chamberlain lived most of his life in the state. He attended Bowdoin College and then Bangor Theological Seminary. He debates becoming a Congregational minister but finds himself drawn to academics. Chamberlain excelled in languages (he mastered 7 languages during his lifetime).  Teaching at Bowdoin, he married Fanny Adams, an adopted daughter of a Congregational minister, and they began a family. He enjoyed teaching and was offered an opportunity to spent two years studying in Europe, but the Civil War interrupted. He joined the war effort in 1862 and led the 20th Maine Volunteer Infantry Regiment.  

At the beginning of the Petersburg Campaign in the summer of 1864, Chamberlain was wounded on the Jerusalem Road near “Fort Hell.” While the location probably doesn’t mean much for most people, this was in the Walnut Hills area where I lived as a kid from 1963 to 1966. (I should write more about Fort Hell in another post).  Chamberlain almost died. He survived but dealt with the wound for the rest of his life. Miraculously, he returned to the field in March 1865, near the end of the Petersburg Campaign. Again wounded, he remained on the field as Petersburg fell. At Appomattox, Grant gave Chamberlain the honor of receiving the Confederate arms and colors at the “official surrender,” three days after Grant and Lee signed the surrender documents.  

After the war, Chamberlain became governor of Maine, serving four one-year terms, as the state had yearly elections for governor. White hints at the fact Chamberlain and his wife had troubles during this time and she stayed away from the state capital.

After serving as governor, he returned to teaching and later became president of Bowdoin college.  He was also later called on to settle an election dispute over a new governor. While violence was a possibility, he was able to calm both sides and worked out an acceptable settlement. In 1883, he retired from academic. During this period, he worked as a lawyer in New York, as the port surveyor in Portland, Maine, and then involved himself in various businesses including land speculation in Florida. He continued to be interested in the Civil War. Chamberlain became friends with those who fought on both sides, often called to speak and to write articles. He also had to deal with his wife’s health as she became blind late in life.

Chamberlain died in 1914, at the age of 85, partly from an infection of the wound he received in Petersburg. 

White goes into detail as to Chamberlain’s religious and academic beliefs. A solid Calvinist during a time when Unitarianism and Transcendentalism were on the rise in New England, Chamberlain remained close to the church. As for academics, while classically trained, Chamberlain encouraged the school to embrace other disciplines, especially in science. He attempted to make room for such studies at Bowdoin. 

White’s biography of Chamberlain’s life during a time of great change in the United States is a worthy read (or listen) to those interested in such history.  The book is read by the author, who was the Dean at San Francisco Theological Seminary when I was doing my doctoral studies there.   White has published biographies of Abraham Lincoln, U. S. Grant, and two books on Lincoln’s speeches. I also highly recommend Lincoln’s Greatest Speech, which is on the President’s second inaugural address. 

Doris Kearns Goodwin, An Unfinished Love Story: A Personal History of the 1960s 

Book cover for "An Unfinished Love Story"

(2024, Audible), 17 hours and 38 minutes. Read by the author with insert recordings of speeches.

Doris Kearns Goodwin is a presidential history. I once heard her lecture and have enjoyed reading some of her books and many of her articles. Her late husband, Dick Goodwin worked within the Kennedy and Johnson administration. After he had moved on, she worked for Johnson. The two of them met at Harvard in the early 1970s. After Dick’s first wife died, they married in 1975. Dick died in 2018. Before his death, Dick and Doris went through the 300 boxes of papers from Dick’s years working with Senator and later President Kennedy, President Johnson, as well as working on the Presidential campaigns of Eugene McCarthy and Robert Kennedy.  The two of their insights provides for a unique review of all that happened in the 60s. 

This was a unique book to hear. Doris Kearns Goodwin read most of the text. But as her husband primarily (but not exclusively) served as a speech writer for the two Kennedys and for Johnson, where speeches were quoted, the Audible book inserts the actual speech. Some of the Johnson speeches I have vague memories of, and it was interesting to hear him again. It was also interesting to hear her husband’s role with phrases like “The New Frontier” and “The Great Society.” 

The early LBJ years were so hopeful. Johnson articulated a vision of “The Great Society.” It promised hope for all Americans, especially the poor and those of African descent. Sadly, our current administration also uses “great” in their logo (Make America Great Again), but I never hear a vision of what a Great America entails. Instead of being forward looking, like LBJs vision, MAGA looks backwards to some mythical place and time which never existed. 

As Vietnam began to consume the Johnson Presidency, many of the President’s advisors bailed, including Goodwin. He left with hard feelings for the two men never talked again. Dick Goodwin went to work for Eugene McCarthy in the 1968 primaries. He told McCarthy that if Robert Kennedy (a friend) entered in the race, he would have to support him. So, after the early good showing by McCarthy and LBJ dropping out of the race, Goodwin moved over to support Kennedy. And after Kennedy’s assassination, he was back with McCarthy for the 1968 Democrat Convention. 

Doris came to work for LBJ late in his presidency. She was picked by Johnson to help him work on his memoirs and organizing his papers. She wanted to go back to teaching at Harvard. He finally agreed with a compromise, which her commutating back and forth between Texas and Boston. Her insight into Johnson was as a broken man whom she came to care deeply. In a way, Doris and Dick had differences with LBJ, which makes the book even more interesting. 

The book is also about the hope they both had in the 1960s. That’s the love story, but it’s also about their love story which didn’t begin until after the decade had ended. I appreciate Doris Kearns Goodwin’s writing. It’s easy to understand and she catches the reader up with the hope the decade began and the tragedy with how it ended. 

While the book is about the 1960s, it also contains wisdom which our world needs today. I recommend it. 

Amy Leach, The Salt of the Universe: Praise, Songs, and Improvisations 

title cover for "The Salt of the Universe"

(New York: Farrar, Straus and Giroux, 2024), 221 pages. 

This is the second book I read by Amy Leach.  In 2013, I read her book, Things That Are. Then, in 2014, she was a presenter at the Calvin Festrival of Faith and Writing. As her first book focused on nature, I arranged her to make a presentation for Pierce Cedar Creek Institute on nature and literature. Having found her first book delightful, when I saw this book, I picked it up and thoroughly enjoyed it.  Leach creates wonderful essays by pulling dissimilar things and ideas and mixing them together.

Much of The Salt of the Universe comes from Leach’s background. She grew up in Texas as a member of the 7th Day Adventist Church. She attended 7th Day Adventist camps and college and have worked on their mission field. While she has moved away from the church’s teachings, she remains a vegetarian. This is not because of the teachings of Ellen White, who I learned in reading this book helped solidify the church’s position. Leach draws on scripture and especially Peter’s vision in Joppa to question the church’s fundamentalist view against eating meat.  She also challenges the church’s position on supporting the community over against the individual. Quoting a church president who said, “the individual is nothing,” Leach insists the opposite is true. “The institution is nothing; individual is everything.” 

Her writings encourage her readers to take notice of the world, its wonder and awe. She draws on all her interests to create these essays. As a classical trained musician, she pulls music into her stories. She is obviously well read, drawing on diverse authors from Shakespeare to Jim Harrison, from the Hindu poet Tagore to her favorite poet, Emily Dickerson, and dozens of others. She is also a keen observer of the natural world. Her weirdly mixed concepts that are often dissimilar create delightful essays. 

Sermon on the Mount: Adultery and Lust

Jeff Garrison
Mayberry & Bluemont Churches
March 1, 2026
Matthew 5:27-32

Sermon recorded at Bluemont Church on Thursday, February 27, 2026

With the world events of the past few days, I am including the outline of my pastoral prayer after the sermon in the hope it might bring comfort to a situation few, if any, understand, and that no one knows what will happen next..

At the beginning of worship: 
“The Hammer of God” is one of G. K. Chesterton’s Father Brown stories. Set in a church, one of the curates no longer prays on the floor with his fellow clergy and parishioners. Instead, he climbs one of the church’s spires for prayer. There, high above everyone else, he begins to fantasize about how he might deal out justice upon a sinful brother. All it would take from such height would be to drop a hammer. Father Brown realizes something is up and confronts the man as he comes down from on high. 

“I think there is something rather dangerous about standing on these high places, even to pray,” said Father Brown. “Heights were made to be looked at, not to look from.”

“Do you mean you think I might fall over?” the man asks.

“I mean that one’s soul may fall if one’s body doesn’t.” 

Father Brown told of another man. In time, the man preferred to pray in high and lonely places such as the belfry or the spire. Looking out upon the world from such heights, he began to imagine himself as God. He committed a terrible crime. For he saw himself as the judge of the world and struck down a sinner. He would have never had such thoughts had he stayed with others upon the floor.[1]

As Jesus reminds us, we’re not the judge and when dealing with the sin of others, we must be careful and graceful.[2]

Before reading the scripture:
Last week, we moved into the heart of Jesus’ Sermon on the Mount and looked at the first commandment he deals with, “thou shalt not kill.” We saw how Jesus equates anger with murder. The second command Jesus deals with, adultery, parallels the first. In both cases, Jesus strives to get behind the commandment, to the root cause. While few of us have murdered anyone, we’ve all been guilty of letting our anger get the best of us, and we can see how harsh words spoken in anger can destroy another person. 

Last week I forgot to add into my sermon an old English proverb, but it can be applied to all these moral commands of Jesus.

He is a fool who cannot be angry; 
but he is wise who will not remain so.[3]

We all get angry, but what do we do with our anger?  Do we stew on it? Likewise, we are created with desire, so when we see someone who is attractive to us, how do we handle it?  Do we let our desire turn to lust and consume us or do we maintain appropriate boundaries? The link between anger and lust is that both objectify other people. 

If you recall from last week, in this section Jesus expands the teaching on six different commands. In the past, many scholars refer to these as antithesis, but I suggested that’s a wrong way to look at them. Instead of presenting an opposite view of the law, Jesus takes us deeper, to the intention of the law. 

Today, we’ll look at the second and the third commands of Jesus, that of adultery and divorce. Again, Jesus employs hyperbole, as he did last week, to emphasize the seriousness of our sin: plucking an eye or cutting off an arm. 

Read Matthew 5:27-32


In Greek mythology, Ares, the god of war, and Aphrodite, the god of love, were lovers. We might think of war and love, anger and lust as opposite emotions. The Greeks were wise. Hate and desire become united within our ego. When we indulge such emotions, we create in our minds an object out of the other person. In this manner, both emotions put the other person down, visualizing them as less than they are.[4]

Last week, we saw that Jesus strove to protect life. This week passage shows his intention to protect marriage.

As I have emphasized all along, Matthew focuses on Jesus’ goal to build a community which breaks through barriers of race and nationality. This also extends to sex. Paul sums up Jesus’ teaching when he says, 


There is no longer Jew or Greek; 

there is no longer slave or free; 
there is no longer 
male and female, 
for all of you are one in Christ Jesus.[5]

This new community envisioned by Jesus, in which men and women are equal, requires a new and stricter self-discipline for men or the male sex.[6] No longer are men required to just keep their hands off women who are married, as adultery had been interpreted. For the peace of the community, men should no longer objectify women. 

Of course, the same goes for women but that may have been less of a problem in Jesus’ day. But today, we overly sexualized everything as we see in advertising—after all sex sells—we should dig at the heart of Jesus’ intention here. Jesus wants us to stop seeing other people as a means to our own pleasure. But it’s hard because we’re always surrounded with sexual images.

We’ve just gotten past the Superbowl. The half-time shows have become increasingly sexualized over the years. We’ve descended a long way since the first bowl in 1966, where a college marching band provided the entertainment. But the sexualization wasn’t really debated this year. Instead, the debate centered around a guy from Puerto Rico singing in his native language.  And then, there was the “family alternative” in which the headline act had, in his repertoire of songs, one praising pedophilia.[7] Is there no shame? We can’t get away from sexual thoughts and images.

Think about this. You go into a casino, and you’re served by scantly clad women. And the rich gather in places like Mar-o-logo with such women dangling from chandeliers. Modesty is out of favor. 

In Jesus day, modesty was still in favor in Galilee, but not in the rest of the Roman empire where pagan temples often featured prostitution. And the sex desires of men ran rampant. In Greek culture, it was common for men of means to take on an underage boy lover in addition to a wife. Realizing this, Jesus wants his followers to hold themselves to a higher standard and stand out from the rest of the world. 

We can only imagine what Jesus would say in our world. We might think our fantasies are harmless, but Jesus shows otherwise. Jesus wants us to need honor one another and men do this not only by avoiding the bedrooms of married women, but by not sexualizing others. We are to see all people—men and women—as having been created in God’s image. 

Next, Jesus addresses divorce. We now know this was a big debate among rabbis of Jesus day. The Mosaic laws provided for divorce. In a way, the law was civilizing for that era, as a man couldn’t just abandon his wife. He had to set her free and allow her to remarry.  One school, led by Rabbi Hillel, took a rather liberal view of this law. He saw anything a woman did to displease her husband as a reason for divorce. You burned dinner, you’re out. The other, led by Rabbi Shammai, took a more conservative view and only allowed divorce for adultery. Here, Jesus aligns with the second school.[8]

Matthew understands the seriousness of divorce. He records more about divorce than all the other gospels combined and almost as much as the entire New Testament.[9] In Chapter 19, Matthew records Jesus’ acknowledgment that God didn’t intend for us to divorce but only allows it because our hearts are hardened.[10]

It may be hard to hear Jesus’ teachings in our world today. Many of us, including me, have been divorced. I married in college and that ended a few years after graduation. 

One of the things Jesus does as he goes through the commandments in this section of the Sermon on the Mount is to make us all realize our guilt. And that’s one of the purposes of the law. 

The Second Helvetic Confession reminds us that we’re not given the law to be justified by keeping it. Instead, the law teaches us our “weakness, sin, and condemnation,” which leads us to grasp the grace offered by Christ.[11] As we accept this love and are freed of our sin, we must treat all people created by God with respect and honor. And that’s essentially what Jesus teaches in this part of the sermon, whether is about murder and anger, adultery and lust, or divorce. 

We should all ask ourselves, whenever angry or lustful thoughts invade our brains if what we think glorifies God and honors others. Furthermore, we should remember that we’re not the judge. Like Father Brown in the story I told earlier, we must show grace to everyone. After all, God has shown us such grace. Accept God’s grace and be thankful. Amen.  


[1] G. K. Chesterton, “The Hammer of God,” as told by Malcom Guite, The Word in the Wilderness: A Poem a Day for Lent and Easter (Norwich, UK: Canterbury Press, 2014), 17-18. 

[2] Matthew 7:1-5.

[3] Fredrick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids: Eerdmans, 2004), 209.

[4] Bruner, 219. 

[5] Galatians 3:28.

[6] Douglas R. A. Hare, Matthew: Interpretation, A Commentary for Teaching and Preaching (Louisville, KY: JKP, 1993), 53. 

[7] See https://relevantmagazine.com/current/oped19/a-kid-rock-concert-is-airing-on-tbn-this-sunday-how-is-this-okay?

[8] Bruner, 226-227.

[9] Mark only deals with divorce where he repeats Matthew 19. See Mark 10:1-12.  Luke only has one reference to divorce 16:18). Paul, in First Corinthians (7:11-13) has three references to divorce, but only deals with those married to a non-believer and not divorce for any other reasons. 

[10] Matthew 19:1-12, especially verse 8.

[11] Presbyterian Church USA, The Book of Confessions, “The Second Helvetic Confession,” Chapter XII, 5.083.

A Pastoral Prayer outline for today in light of the recent world events

Almighty God, creator of all things and through your Son Jesus Christ, redeemer of our world, many of us woke yesterday to the reports of a distant war. As followers of Jesus, we don’t know what to make of it. We know Jesus said there will be wars and rumors of wars until history comes to an end, but we also know he especially blesses the peacemakers. Help us, O God, navigate these days, as we pray for those who are living through the nightmare in the Middle East. We especially pray for families of young girls killed at a school in Iran, and for all the civilians caught in this ongoing battle. We pray for the safety of our military who is engaged in the fighting.  And we long for all wars to cease, whether in the Middle East, in the Persian Gulf and Asia, in Africa, or in Ukraine and Russia. 

You, O God, are our rock, give us the strength to stand faithfully with Jesus Christ. Help us to see his image in those who suffer in this world, whether from poverty, the fallout of war, or the trap of addictions. For we know you promise that we encounter Jesus with those struggling in life. Help us also to live our lives in a manner that will honor Jesus. May we be gracious as Jesus has been gracious to us. Give us the wisdom and the strength not to objectify other people, but to see your image in all people. 

O God, we pray for those in need in our midst. Remember those who grieve and those who need to experience healing…. 

The Battle of Moores Creek 250 Years Later

title slide with photo of the bridge and the 250 anniversary logo
My dad paddling in Moores Creek in November 2018

This July, our nation will celebrate its 250th anniversary. But before signing of the Declaration of Independence in Philadelphia on July 4th, battles occurred between British loyalist and colonists. Most these battles occurred in the New England states, and in New York and New Jersey. But one small yet significant battle occurred in Eastern North Carolina. This Friday will mark the 250th anniversary of this skirmish.

To raise troops to suppress the rebellion, the British set their eyes on raising an army of 3,000 soldiers from the Scottish Highlanders who had settled in the Sandhills of the Upper Cape Fear River region of North Carolina. Many of these Highlanders moved to North Carolina following the failure of the Scottish Bonnie Prince Charlie to take the British throne in the Jacobite rebellion. After the Battle of Culloden in 1745, under the threat of death, many Scots confessed their loyalty to the British crown and left Scotland. Quite a few of them ended up in the Sandhills of North Carolina. Others, who had not participated in the Jacobite Rebellion also relocated on the promise of free land offered by the frown. 

Cypress knees and ice, February 2010

The British governor of North Carolina, Josiah Martin suggested raising an army of Highland Scots from the Sandhills of North Carolina to help stabilize the Southern Colonies and give the British a base to quell the revolt. Martin hoped to raise an army upwards of 10,000, but his military commanders were only able to raise an army of approximately 1,600. 

In late February, the troops lead by Donald McDonald assembled at Cross Creek (now Fayetteville) to begin their march to the port in Wilmington. The plan was to unite with a larger British force coming to the colony by sea. They found the main road, on the south side of the Cape Fear River blocked at Rock Creek by Patriots led by Col. James Moore. Unwilling to fight as only about half of his new recruits had firearms, McDonald moved his force northeast, crossing the Cape Fear, and then south, along another road which paralleled the Black River. There were a few skirmishes along the way.

Reconstructed Moores Creek’s Bridge

On the night of February 26, the loyalist found a small contingent of patriots camped in from of what known as Widow Moores Creek bridge. They sent a Messager asking the colonist to surrender. They laughed the suggestion off. Thinking they vastly outnumbered the patriots, Mcleod, who assumed command on MacDonald’s illness, planned to attack. 

Two units of patriots had converged at Moores Creek, some twenty miles from Wilmington. The site was considered an ideal location to stop the Loyalists. The swamp around the creek would force the army to stay on the high ground. This allowed the patriots to create an effective field of fire. Col. Alexander Lillington and his unit of 150 men dug in along the eastern approach. These men were whom MacDonald’s scouts had observed on the 26th. What he didn’t know is that Col. Richard Caswell with 850 men from New Bern had dug in on the opposite bank. 

Reconstructed earthworks on the east side of the creek

Thinking there was only a small contingent of men guarding the bridge, Mcleod’s soldiers prepared to attack in the early morning hours on the 27th. After a six-mile night hike on a spooky road running through a swamp with trees draped with Spanish Moss, they prepared to assault Lillington’s forces in the early hours of the morning. Instead, they discovered his camp deserted, but the campfires coals remained warm. 

Col. Mcleod handpicked a contingent of men to cross the creek and to see where the enemy might be hiding. Dawn was just beginning to break, and a fog concealed the lowlands around the water. They carefully crossed the slippery timbers which had been greased with fat.

Road heading through the swamp

Coming off the bridge, they silently made their way through the fog and up the road out of the swamp. Maybe a twig snap. Suddenly, someone ahead shouted, “Who goes there?” “A Friend of the King,” was the response. At that point, knowing the enemy was just ahead, they drew sabers and charged up the road yelling “King George and Broadswords.” They were brave but foolish. But the patriots had dug in. It was a trap.

The patriots held their fire, hiding behind breastworks as the Scots came out of the fog. They charged like William Wallace reincarnated. When only 15 or 20 yards from the line, the patriots opened fire. In addition to their muskets, they were armed with two small canons loaded with grapeshot. With the road flanked on both sides by swamp, the Scots had nowhere to go. McLeod fell first, followed by fifty-some of his handpicked men. The rest of the Highlanders fled. The battle lasted only minutes. Over the next couple of days, they captured 800 or so of the Highlanders. They granted some pardons and went headed back to their farms. But many they banished to Nova Scotia, Florida or the West Indies.

It was a small engagement early in the war. But the battle discouraged the British from trying to conquer the Southern colonies. Their forces moved north where most of the fighting would occur for the next several years. The battle also helped the colonists in North Carolina by providing weapons and supplies. Interestingly, most of their Patriot weapons had been given to them by the British during the French and Indian Wars. That’s a lesson we still haven’t learned from history.

The battlefield is a National Park site. The earthworks are reconstructed. Numerous monuments have been erected, most given by the people of North Carolina in the great monument age (1890-1920). Two of the larger monuments are for Pvt. John Grady, the only death on the Patriot’s side, and for those Scots fighting as loyalists. After 120 years, old grudges died and the state (which after the Civil War entered a Scottish revival era) no longer harbored ill feelings for the losing side. 

In addition to the battlefield trail, there is a small museum with several period weapons. There is also a short “Tarheel” interpretive trail. This trail focuses on the role the longleaf pine played in the development of the “naval stores” industry. Interestingly, all the native longleaf pines have been cut. There are younger longleafs growing, but all the mature pines are loblollies. The battlefield trail takes you along a boardwalk into the swamp around Moores Creek, allowing up close views of a cypress swamp. The water is stained brown from the tannic acid of the cypress trees. These trees also have “knees” that protrude up from the muck. The Spanish moss gives the swamps an eerie feeling. In the summer, there’s a good possibility of encountering snakes and perhaps, if lucky, of seeing an alligator. 

I was last at Moore’s Creek in November 2018, with my father. We paddled up the creek from the Black River. 

Speaking at the Savannah St. Andrew’s Society in November 2019

In 2019, I spoke of this battle at the St. Andrews Society of Savannah annual St. Andrews banquet.  To read this speech, a part of which I used above, go to:  https://fromarockyhillside.com/2019/12/01/st-andrews-talk/

Murder and Anger

title slide with photos of the two rock churches along the Blue Ridge Parkway

Jeff Garrison
Mayberry & Bluemont Churches
February 22, 2026
Matthew 5:21-26

Sermon recorded at Mayberry Church on Thursday, February 19, 2025

At the beginning of worship:

One Sunday morning, Charles Haddon Spurgeon climbed into his pulpit at the Metropolitan Tabernacle in London. Surprised to find a note left for him, he opened it. Inside, was scribbled the word, “Fool.” Spurgeon thought about it for a second then showed the note to the congregation. “I have received many anonymous letters over the years complaining about my sermons and other things, “Spurgeon confessed. “But this is the first time I received a letter without a body, signed by the author.[1]

That’s tit for tat, isn’t it? After the sermon today, you can answer for yourself if Spurgeon broke Jesus’ command not to call anyone a fool.

Before reading the scripture

As we begin to dig into the meat of Jesus’ Great Sermon, we come to a part often labeled as as Jesus’ six antithesis. Each of these paragraphs begin with Jesus recalling a portion of the law. “You have heard it said,” Jesus says, then he adds a “but.” Jesus then deepens his understanding of the law, raising the bar. In a way, these statements are not an antithesis, but a deeper interpretation of the law. One commentator refers to them as an exegesis, a process in which Jesus takes the law and digs deeper into its meaning.[2]

Today, we’ll look at the first of these, which deal with anger and murder. The first three commands Jesus addresses deals with moral concerns. I plan to address the other two, adultery and divorce, next week. Then Jesus provides three additional political concerns dealing with making an oath, retaliation, and our need to love everyone.[3] Let’s turn to the gospel of Matthew and read from the fifth chapter, verses 21 to 26.

Read Matthew 5:21-26

I remember the first time I heard verse 22, where Jesus says to call someone a fool endangers us to the fires of hell. Unfortunately, I didn’t come by this passage in casual reading. I had the verse quoted to me. It was used as a weapon against me. I was shocked. I was about 10 or 11 years old and spending the night at my aunt and uncle’s farm. My brother and I, along with our cousins were supposed to be in bed. But we were wrestling or something with the lights out. For some long-forgotten reason, I called Terry, my older cousin, a fool. “You better watch out,” he retorted, “you’re heading for the fires of hell.” 

I didn’t know what he was talking about. He then quoted me this passage from scripture. Of all the passages in scripture, I have no idea why he memorized this one. Nor could I believe it was in the Bible. Terry didn’t have one handy to look it up. When I got back home, I looked it up and sure enough it was there in black and white. Taken back, I felt I’d committed an unforgivable sin at such an early age.   

Of course, I also found such knowledge beneficial and for several years thereafter, I quickly cited this verse to instill fear and guilt into anyone bold enough to call me a fool. Looking back on it all, Terry and I both probably misunderstood Jesus’ intentions.  

In the book of Proverbs, we find fools repeatedly condemned. Considered a grief to their fathers and bitterness to their mothers, silence is a fools only hope, as others may then consider them wise.[4] Proverbs warns us to avoid foolish behavior; it’s good advice. But Jesus, in the Sermon on the Mount, also warns us against calling another person a fool. Even though people do foolish stuff, as highlighted in Proverbs, we’re not to destroy their self-esteem with such language. 

Jesus knows words damage. Harsh words can scar a person for life. The old childhood saying, “Sticks and stones may break my bones, but words will never harm me,” is ridiculous. Words have the capacity to destroy us, and it may take longer to recover from a word spoken in anger than it does from a broken bone. 

I just finished reading Doris Kearns Goodwin’s An Unfinished Love Story: A Personal History of the 1960s. Both Doris and her husband Dick, who is older than her, worked for Lyndon Johnston, but at different times. They didn’t know each other then. Now, toward the end of her husband’s life, they organize his papers. Surprised to read accounts of cruel things said by LBJ which hurt her husband, she also realized he’d said things which hurt the President. Goodwin realized his bitterness remained raw over 50 years later. Words hurt.[5]

This is why Jesus suggests we consider what we say to other people and we think twice before we lash out with our tongues. 

Our passage begins with the 21st verse. The next five verses expand on the sixth commandment, “thou shalt not kill.” In discussing murder, Jesus brings in anger as a similar sin. Following this passage, he does the same for adultery and lust. Then he goes on to discuss divorce and compassion, the taking of an oath, retaliation, and finally loving our enemies.   

Calling these six items’ antitheses is incorrect for Jesus isn’t contradicting the law, nor does he say the law is wrong.[6]Instead, in each case, he ups the ante. What seems to be an easy commandment to keep becomes more difficult. After all, few people commit murder as defined by the law, but we’ve all probably violated Jesus’ reinterpretation of the law. 

Let’s now examine this passage and see what Jesus is saying. He parallels murder and the judgment for which one is liable with that of being angry with someone in the faith. The word brother is used here, and Jesus assumes his reader understands he’s referring both to brothers and sisters within the faith—not just one’s biological siblings. That’s why the New Revised Standard Version translates this as brother and sister. 

In other words, Jesus addresses our anger at those who make up the family of faith. To paraphrase and to try to get all of what Jesus means here, think about how if we take the life of another, the secular courts will judge and punish us. If we’re angry and insult another believer, we’re guilt of the same crime. It won’t be contested or tried in secular court, but it may be taken before the council (or the church governing board) to be judged. And furthermore, if we let our anger get the best of us, abusing others by calling them names like fools, then we’re in danger of divine judgment—the fires of hell.  

Jesus then links this instruction on anger to our relationship with God. He reminds those listening to the truth of Hosea 6:6: “For I desire steadfast love and not sacrifice,” says the Lord, “the knowledge of God rather than burnt offerings.” We’ve been shown mercy from God; therefore, God wants us to show mercy to one another. This is why later in the Sermon on the Mount, when Jesus teaches the Lord’s Prayer, he links together our forgiveness from God to our willingness to forgive one another.[7]  

Jesus’ advice of leaving one’s offering by the altar is interesting. On one level, it’s very practical. It’s something we can do; go make things right with your brothers or sisters before you come to worship. And notice, it may not even be something we’ve done. If someone else has something against us and we’re innocent, we’re still to try to restore the relationship.  

Furthermore, Jesus doesn’t say wait until they’re ready to forgive or only forgive if we’re the ones at fault. Of course, we know we’re never the ones at fault, right? Or if we’re partly at fault, the other person is guiltier than us. Or so we think. But we can’t use such excuses; instead, we should seek peace and forgiveness, regardless. Too often people think our religion is about keeping a bunch of laws. It’s not, at its core, it’s about relationships. 

However, on another level, leaving our offering at the altar seems impractical. After all, if we had a pigeon to offer, a common sacrifice in the first century, it’d fly away. If we left an unblemished lamb, someone else might be eating lamb chops for dinner. In fact, in all six antitheses, Jesus gives advice that pushes the limits of practicality. Cutting off a hand or plucking out an eye, advice that he offers later in this chapter, seem extreme.  

Jesus uses hyperbole to emphasize the seriousness of the action. In other words, our Savior does not necessarily want us to follow the letter of his sayings as much as he emphasizes the seriousness of sin. We need to do something to eradicate sinful thoughts and actions from our lives. Be creative, Jesus says, do something to make a positive change. Don’t go worshipping God, praying that God will be on your side and against your enemy, instead go make up with your enemy then you can worship God appropriately. 

Taking his advice on worship, we know God wants us to worship him, a truth Jesus doesn’t challenge. However, we need to remember that our lives as Christians aren’t just limited to a right relationship with God. Our lives also involve living in a right manner with others. In fact, we can’t have a right relationship with God without also making right our relationships to others. The Christian faith is about restoration of broken relations—both with the divine as well as with others, for even our enemies have been created by God and in God’s image.

Jesus then concludes this passage telling us to come quickly to terms with our accusers lest they take us to court. It’s often suggested that in the first example, at the temple, the broken relationships are with fellow believers.[8] Jesus then extends this to include those who are not part of the Christian family. Again, Jesus offers practical advice. Seek to come to terms early for if we wait till we’re in court, we might find ourselves in hot water. 

Jesus may have also had an ulterior motive here. If anger is bad for one person, it is bad for all. By quickly coming to terms with our accusers, we not only protect ourselves from more harm, but we also have the possibility of defusing the anger in them. If such anger is defused early, it’s not nearly as destructive. The urgency of Jesus’ tone underscores the need to move quickly to resolve anger, for anger if not dealt with will take on an ugly life of its own.

This passage is about our call as followers of Jesus to build up relationships. Anger and words hastily said are counter productive. They tear down; they don’t build up. Jesus’ advice is for us to be careful with our words. And we’re to be pro-active, taking the first steps to restore broken relationships. By your fruits you will be known, Jesus teaches. What kind of fruit do we nurture? Are we peacemakers or do we just throw gasoline on a fire? 

Jesus, by giving suggestions here of things we can do to address the problems created by anger wants us to be peacemakers. If you accept Jesus’ challenge, then do something. Take responsibility for your actions, be willing to forgive, reach out in genuine love. Or, at the very least, take time before responding when you feel hurt or attacked, and think about what you’re going to say. Amen.  


[1] I do not remember where or when I first heard this story, nor do I know if it’s true or apocryphal. 

[2] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, MI: Baker Academic, 2017), 181.

[3] The breaking of the six commands into moral and political come from Fredrick Dale Bruner, The Christbook: Matthew 1-12, (1990, Grand Rapids, MI: Eerdmans, 2004), 206, 233.

[4] Proverbs 17:25, 28.

[5] Doris Kearns Goodwin, An Unfinished Love Story: A Personal History of the 1960s (Simon & Schuster Audio, 2024). 

[6] Robert H. Gundry, Matthew: A Commentary on his Literacy and Theological Art (Grand Rapids: Eerdmans, 1982), 83.

[7] Matthew 6:12

[8] See Bruner, 217.

Remembering Ralph on his 100th Birthday

title slide with photo of Ralph in California Majove Desert and his truck near Hamilton, Nevada

bottle of scotch with a glass of scotch on ice

Last Thursday, February 12th, Lincoln’s birthday, was also the 100th birthday of a late friend of mine, Ralph Behrens. That evening, his son (Rob who lives in Northern Utah) and I each had a Scotch in memory of his dad. 

Ralph and I met at a potluck dinner for Boy Scouts Troop 360. It was late 1993 or early 1994,, shortly after I moved to Cedar City, Utah. Sometime that evening we started talking. Ralph learned of my interest in mining towns as I had written a few journal articles on the Comstock Lode. At the time, I was considering returning to school for another degree. My hope was to write a dissertation focusing on the role the church played in mining camps.

I learned that Ralph grew up in Goler Gulch, a mining community in the Mojave Desert of California. It was a rough place to live during the Depression. Ralph graduated from high school in 1944 and joined the Army Air Corp. He arrived in the South Pacific near the end of the war, but earn a combat ribbon because, as he was fond of say, “some General wanted another metal so they loaded up a bunch of bombs on a 100 airplanes and we flew and blew the hell out of a handful of Japanese on an island we didn’t deem important enough to invade.” 

Shortly after that potluck dinner, Ralph and I started taking regular trips out into the desert. I’m not sure exactly how many trips we made, but we did at least a dozen or so trips in Utah, Nevada, California, and along the Arizona Strip. I even helped Ralph cut and haul wood for several years to heat his house. One trip we didn’t get to make when I was in Utah, but had discussed, was to the Hole in a Wall. In 2006, a couple years after having left Utah, I flew back and the two of us set out to visit this spot. While not an overnight trip, this was the last big trip we took. The next few times I visited, Ralph’s health had declined to the point he could no longer able to travel in such a manner. Ralph died in 2010. 

Ralph, his dog, brother, and father around 1930 in Goler Gulch, CA
Ralph’s dad, Ralph with his dog, and his brother. Goler Gulch, CA, around 1930

The story below I wrote in 2006. I’ve edited it and republished it here. 


We arrive in Escalante around 11 AM. This must be one of the strangest towns in Utah. A few years ago, the Mormon influence remained so strong you had a hard time finding 3.2 beer. Interestingly the town isn’t named after a saint, but a Catholic priest. Father Escalante came through here a century before the Mormons settled this area. He searched of a faster way from Santa Fe to the California missions. At that time only a few small bands of Paiutes lived in this hostile environment, descendants of the Anasazi whose culture flourished here until abruptly disappearing around 700 years ago. As Escalante discovered, travel in canyon country is difficult. It’s easier today, but by modern standards is still difficult.

I hadn’t been in Escalante for five or six years. The town appears prosperous; almost negating the doom predictions of the naysayers who predicted President Clinton’s creation of the Grand Staircase National Monument would be a catastrophic event. The town now has sidewalks with classic streetlamps, several new businesses and a new high school. Ralph pulls up in front of the Golden Loop, a diner. The logo has a cowboy standing tall in the saddle, with the “golden loop” of his lasso falling over the neck of a calf. As it’s not quite time for lunch, we hit the Roan Pony Bookstore next door first. I know right away things have changed in Escalante. 

“Don’t sell too many books to locals, do you?” I quip sarcastically to the salesclerk.

“We sell a few children books,” she replies, “but not many to adults.”

“I bet not,” I say while reading through the titles of books critical of the Mormon faith. She has a couple copies of Fran Brodie’s, No Man Knows My History. It’s a good biography of Joseph Smith, the faith’s founding prophet, and written by a granddaughter of Brigham Young, the faith’s second prophet. It’s been over fifty years since this book came out. Its publication got Brodie excommunicated and the book placed on the church’s blacklist. There are other books critical of the Mormon Church including a few titles by people who have left the church, encouraging others to follow in their footsteps. In another section of the small store are the works by Michael Moore, Calvin Tillian, Al Franklen, and other liberal thinkers. Not only is this Mormon country, but this is also Republican country, and these titles won’t gain her any friends. 

The Roan Pony also features a section reserved for environmental writers, Abbey and McPee and a host of others. The only thing worse than a liberal in this country is an environmentalist. Pick-up trucks all sport bumper stickers critical of environmentalists and nature lovers. “Hungry: Eat an Environmentalist,” reads one. Not too far from here, over on US 89, more than one effigy of Robert Redford has dangled in a noose. It’s obvious the Roan Pony isn’t marketing itself to the locals, but there are now plenty of tourists now flocking in to see this rugged country. I admire the owner. She’s a brave soul. Just having this bookstore in Escalante is akin to Jeremiah of the Old Testament standing up and telling King Zedekiah and his court what they didn’t want to hear. Of course, Jeremiah got thrown into a well.


The Roan Pony advertises a 20% off sale. She’s preparing to close for winter in a few weeks. I pick up a book that’s been on my reading list, Paul Theroux Dark Star Safari, figuring with a 20% markdown, I can support the local economy.

After the bookstore, we enter the restaurant and sit at a table. It takes a few minutes for the waitress to get to us. I order a hamburger and iced tea. Ralph asks for chili and coffee. After a few minutes more she brings out drinks. Then the waiting really starts. After a good fifteen minutes, after I’ve finished my tea and he’s drunk his coffee, Ralph quips: “If they keep up at this pace, we can make it dinner.” Not very happy at the service, I nod in agreement, saying something about them having to catch a cow before they can butcher it. But then the meal comes and the burger is tasty. This isn’t any corn fattened cow, its range fed and you can taste the difference.


As we’re finishing up with lunch, Ralph tells me the problem he’s been having with the lights on the truck. He can’t remember if he got ‘em fixed. I’m sure there was a speck of horror on my face. Ralph doesn’t use this truck much anymore, but he’s always keeps it in good running order. Seeing that we’ve lost an hour between the bookstore and diner, and there is little chance we’ll get back before dark, I heartily agree that we should check the lights out before we leave town. They work!

Ralph then tosses me the key and asks me to drive, complaining of his shoulder. As I maneuver out into the street, I ask if we should top off the tank. He doesn’t think so since the truck has a full 18 gallons reserve tank. We have plenty of snacks and water, just in case. We leave the town and civilization behind.

Just out of Escalante, we take the graveled “Hole in a Rock Road,” which runs southeast. Its fifty-four miles from the point we leave the pavement until the trail dead-ends on an overlook at the Colorado River. In the 19th Century, Mormons used this road to migrate into the Arizona Territory. It was a long and punishing trip. Once they got to the “Hole in a Rock,” an opening in the mountains above the Colorado, they lowered their wagons with ropes down to the ford in the river. The ford is gone; the Glen Canyon dam has flooded this part of the river to create Lake Powell.

Imposing cliffs rise to the right of the road, with bands like chevrons of different colored sediment running nearly the fifty miles. To the left, the country drops off into canyons that lead down into the Escalante River. There are a few signs noting points of interest along the way. There are also a handful of mileage signs which aren’t consistent. After ten miles on the road, a sign says its 51 miles to the end. Then, after only a mile, another sign says its 42 miles, which is about what we expect. Yet just a few miles beyond that sign, another one says we got 46 more miles. 

“You driving backwards, Ralph asks? We don’t place any confidence into the signs.

Hole in the Wall Road, Utah

The first thirty miles of the road is good; or as good as gravel roads in this country get. This is high desert; as far as one can see there are pinion and juniper trees, yellow rabbit brush, and sage. Just off the road, to the west, are acres of unique rock formations known as the Devil’s Garden. Large beige columns of mushroom like sandstone cover the area.

Afterwards, the road continues to lose elevation, and fewer trees are seen until somewhere under 4500 feet, they become non-existent. However, there are flowers: Orange Mellow, Sego Lilies, Snakeweed. It’s a pleasant surprise to find so many flowers blooming this late in the season, but the area has recently had rain as evident by the muddy bottoms in the ravines. Yucca plants are also prevalent, their spring blooms long dried by the sun and wind. Cottonwoods grow in a few washes, an indication of water in this barren land.

at the beginning of the Hole in a Rock road

As we approach the end, the cliffs and the canyons draw closer and the road snakes down into washes, only to wind steeply out of them. Driving is a challenge. The truck has no power steering, and I fight with the wheel while constantly downshifts to keep from burning out the brakes. On a few occasions, I even double clutch the truck into low, to get enough power to climb a steep embankment. We’re swung around at every bend. Driving, I recall the chase seen across slickrock in Edward Abbey’s Monkey Wrench Gang. But we’re not being chased by the Sheriff out of Moab, so I slow down.

It’s getting late in the afternoon, and we both begin to worry about getting back to the pavement before nightfall. Around 4 PM, after having covered maybe 2 miles in the past thirty minutes, we give up. We’re at least 4 miles from the “hole.” I was willing to continue, but I’d been there about 10 years earlier. Ralph had never been out this far. After swearing that it’s the worst road he’s ever been on (and he grew up in the desert Southwest), Ralph suggests we turn around.



Coming out goes faster than going in even though we’re driving into a north wind blowing sand down the road. Whenever we stop and get out, the sand stings my bear legs. As the sun drops closer to the Kaiparowits Plateau, we have one final adventure. I tell Ralph we’re low on fuel in the main tank and he instructs me on how to change tanks. I do and a minute or so later, the truck runs out of fuel. We stop to check things out. The switch has broken. 

“What are we to do now,” I ask? 

“Don’t worry,” Ralph says. “I’ve got my Oklahoma Gas Card,” as he pulls out a flexible tube from behind the seat. Although a toddler when his family left Kansas for the desert, Ralph somehow retained a prejudice against the southern neighbors of his infancy. 

Cliffs with pocket of water from recent rains

For the time being, I switched back over to the main tank and drove cautiously. The needle pegged empty as the sun slips below the mountains. I let out a sigh of relief when we turned back onto the blacktop of Utah Highway 12. A few minutes later, we’re back in Escalante and I pull in under the lights at a gas station. Filling up the main tank, I calculate we had less than half a gallon left in the tank. Had we continued on to the hole in a rock, we’d been out of gas and siphoning it from the other tank before we got back to civilization.

Once back on the highway, I watch the stars appear as we head west, arriving back at Ralph’s home in time for a late but wonderful dinner of short ribs, prepared by Pat, Ralph’s wife. Ralph fixes himself a martini and offers me a Scotch. 

Other stories of traveling with Ralph

Great Basin Mining Trip 

Camp Bangladesh (A humorous look at the two of us as summer camp Scoutmasters)

Goler Gulch (where Ralph grew up)

A 94 year old red head and the mother of Ralph’s childhood friend

Salt and Light

Title slide with pictures of the two rock churches along the Blue Ridge Parkway

Jeff Garrison
Mayberry & Bluemont Churches
February 15, 2026
Matthew 5:13-20

At the beginning of worship:
Did you hear about the guy pulled over by police? The officer asked if it was his car. He said yes. Then the officer had him step out of the car and put his hands on the hood. He handcuffed the man and hauled into the station on suspicion of stealing a car. Yet, the man kept insisting it was his car. The officer put him into the holding tank and, taking his license and registration, began to check out his story. 

Thirty minutes later, the officer released the man and apologized. “I couldn’t believe it was your car,” the officer said. “You have all those bumper stickers about loving Jesus and and following you to church. When I saw you give the finger and heard you shouting obscenities and lay on your horn at that poor driver who was obviously lost, I just assumed you stole the vehicle.” 

You know, actions speak louder than words. If we’re a follower of Jesus, we need to remember this. 

Before reading the scriptures:
The last two weeks, we looked at the beatitudes, which make up the beginning of the Sermon on the Mount.[1]  I hope you read or watched those sermons on-line as we had to canceled in person worship due to ice and snow. Today, we’re heading into the middle portion of the Jesus’ sermon.  

Jesus begins with two emphatic statements directed at his audience. You are the salt and the light of the world. But these statements are not to be taken individually. The “You” used here is plural. If Jesus gave this sermon here, he’d say, “Y’all.” It’s all of us. Those who believe and accept Jesus, in other words, the church, are the salt and the light of the world.[2] We’ll look at what that means. Next, Jesus teaches about his relationship with Scripture and the Covenant. 

Let’s look at what Jesus has to say here.

Read Matthew 5:13-20

What does it mean to be the salt and the light of the world today? You know, salt is important. We tend to take it for granted, except for the past few weeks with ice everywhere, stores quickly sold out of salt. 

In the ancient world, salt was even more valuable and harder to come by than today during an ice storm. It preserved food and likewise, we’re to help preserve the world. When used sparingly in cooking, it helps enhance the flavor. We’re to flavor the world with Jesus’ grace. And, in a world without modern medicine, they applied salt to wounds to assist in healing. We’re to help heal the world.

Oddly, as a friend wrote on this passage, we’re the first generation to be paranoid about our use of salt.[3] Too much of it, we know, causes hypertension and other health problems. But we must have some, or we have other issues. Salt is the only mineral we take straight from the earth and consume. So, when Jesus said the church is the salt of the earth, he wants us to spice the world up, to help preserve the world, and to help heal it. 

In a way, light is like salt. Compared to light in the ancient world, it’s cheap. We have light everywhere. Sometimes we have so much light it becomes a determent of our ability to see things like the stars. Thankfully, we live where the skies are dark and the stars shine brightly, but that’s not the case if you live in an urban area. In a world without electricity and bright LEDs, when the sun wasn’t up or the moon down, you appreciated light. The only light came from campfires, or candles, or oil lamps. Each of these have a limit as to how far you could see before you slipped back into darkness. 

When I lived in Utah, I drove across central Nevada several times at night. I took highway 50, which Life Magazine claimed back in the 1950s to be the loneliest road in America. The other path was a combination of US 6 and Nevada 375, which is even a lonelier road, as you seldom saw a car at night.[4] 

Cutting across the state, you crossed many block-fault mountains which run north and south. Coming off the summits, you’d often see your next town, just a few lights clustered together, way off in the distance. The next sign of civilization, far away. If you needed gas, you’d hope that within the oasis of light a gas station remained open. Or if you didn’t need gas, you’d hope there was a place for coffee to keep you away. As for gas, I always tried to keep my tank above the halfway mark. 

As the church, we’re to be light helping guide the world. Maybe a better metaphor would be navigation lights which help boaters travel narrow waterways and inlets. In the daytime, you have buoys, but at night the buoys have colored lights on them. Remember the three R’s of navigation: red, right, returning. If you are coming into an inlet at night, you keep the red lights or buoys on your right or starboard side. The green ones go on your left or port side. As a church, as the light in the world, we guide people to Jesus, just as navigation lights guide people safely through an inlet. 

Both opening metaphors apply to how we live. Do we point the way to Jesus, or do we get so tied up in the world’s business and lose focus on what’s important? Interestingly, Jesus doesn’t tell us to become the salt or the light of the world. Nor does he tell us to become salter or shine brighter. Instead, he grants us these abilities. But there’s a warning here. If we squander these gifts, if we fail to use them for Jesus’ purposes, for God’s glory, we become worthless. Salt without flavor or a light hidden is of no use for the world. But if we use them properly, others can see through our efforts, God’s glory. 

Our next section deals with the purpose of Jesus’ ministry. Why did Jesus come? Was it to negate what God has been doing through Israel for the past 15 or 20 centuries? No, there’s still value in that work. 

When Jesus speaks of the Law and the Prophets, he’s referring to the entirety of the Hebrew Scriptures or what we call the Old Testament. Some Christians may attempt to ignore the Old Testament, but that’s not Jesus’ way. He values scripture and regularly quotes or alludes to passages from the Psalms and other books of the Hebrew Bible, especially Genesis and Isaiah. 

By linking the Law and the Prophets together, Jesus refers to a new covenant. The first covenant of the Hebrew people was established with Abraham, Isaac, and Jacob and renewed with Moses and Joshua and the Hebrew people. But in the latter part of Isaiah, God through the prophet speaks of a new covenant, one where Israel is to be the light to the nations.[5] The old covenant has been fulfilled, this new covenant will extend beyond the ethnicity of the Jews to all people. 

As I have pointed out repeatedly as we’ve gone through the opening chapters of Matthew, this gospel is most concern with Jesus’ message going out into the world. We see that in the beginning with the foreign wisemen coming to Jesus and at the end of the gospel with Jesus sending the disciples out to all corners of the earth.

What might we learn from this passage? While much of Jesus’ Sermon on the Mount deals with our interior lives as we saw with the Beatitudes and will observe in the weeks ahead, we also see the importance of living in a manner which honors God. Once Jesus ascended to heaven after the resurrection, he left behind a church to do his work. That’s us. We’re to live in such a manner that people will want to be like us. As the old spiritual goes, “They’ll know we are Christians by our love.”  Will they? Amen. 


[1] See https://fromarockyhillside.com/2026/01/31/the-beatitudes-part-1-blessings-on-those-in-need/ and https://fromarockyhillside.com/2026/02/07/the-beatitudes-part-2/

[2] Douglas R. A. Hare,Matthew: Interpretation, a Commentary for Teaching and Preaching (Louisville, KY: WJKP, 1993), 44; and Fredrick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, MI: Eerdmans, 2004). 187-194.

[3] Scott Hoezee, https://cepreaching.org/commentary/2020-02-03/matthew-513-20-2/

[4] I wrote about one of these trips. See https://fromarockyhillside.com/2025/09/25/nevada-375-and-rachel-nevada/

[5] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, MI: Baker Academic, ), 166-167.  See also Isaiah 42:6.

Bodie, California

title slide with photo of road leading into Bodie
The Methodist Episcopal Church in Bodie

In early October, Sandy, a woman I had dated while in Pittsburgh that spring, flew in. She had an interview for a job in California, but before that spent a few days with me. On Friday night, we checked out the bars and nightlife in Virginia City, listening to Murray Mack pound the piano playing ragtime tunes. Then, on Saturday, we went with Victor in his old Bronco and checked out the country around the Comstock.  We were looking for the petrographs, which we never found. Then, on Sunday, after church, we packed up and headed South on US 395, with plans to visit Yosemite from the backside. I don’t remember if someone had suggested I check out Bodie or if I learned about the town on this trip. 

This being in early fall, bursts of yellow aspen dotted the mountains on both sides of the highway. Unlike in the East, where the fall landscape becomes colorful with reds, yellows, and oranges, in the West color shows up in patches up on the hillside. Our first stop was for ice cream at Bridgeport, an old town on the east side of the Sierras. Then we went to Mono Lake, a place I’d wanted to see since reading Mark Twain’s Roughing It late that spring. It was one of several books I read in preparation to moving to Nevada for a year. While at the lake, we saw the unique geological monuments left behind by calcium springs when the water was higher and experienced the brine flies that cover the shoreline. Thankfully, they don’t bite. 

Mono Lake looking toward the Sierras. I took this photo in 2013

As the light began to fade, we headed to Lee Vining where I rented the last hotel room in the town. This older hotel had shared bathrooms, something I was surprised to find in America in the late 1980s.

The next morning, we rose early and drove over the Tioga Pass to Tuolumne Meadows on the backside of Yosemite. Most everything had closed for the season, so after hiking a bit, we had to head back to Lee Vining for lunch. 

After lunch, we drove to Bridgeport, turned east and drove 13 miles on mostly a gravelly wash boarded road. At one point, we crossed a ridge and Bodie stood in front of us with mountains rising behind the town. The town’s old woodened structures and the mill’s industrial complex sheltered under tin, appeared to rise out of the sagebrush. Coming into town, we saw only a few trees, cottonwoods and aspen, nestled in ravines which protected them from the strong winds. We parked, paid our entrance fee as Bodie is now a California State Park, and proceed to spend several hours walking around the old buildings.  

The road leading into Bodie. Parking is below the town and visitors must walk

Bodie shares a few things in common with Virginia City. Both areas were discovered in the late 1850s, just before American fell into the Civil War. But Bodie’s start was slower than the mines along the Comstock.  While Virginia City was remote, it was only 10 miles north of the Pony Express and the Overland Stagecoach route. Dayton, Mormon Station and Carson City, while small towns, were all close, while Bodie had only Bridgeport, which was not much more than a stage stop. And the Southern Sierras are higher and wider than the those around Carson City. So Bodie was harder to reach. 

Warning sign on road to Aurora r

However, 15 or 20 miles east of Bodie sits Aurora, Nevada. It’s discovery also occurred around the same time as Bodie. Aurora had higher grade of ore and in the early 1860s became very prosperous. One of its citizens in 1862, who learned how difficult mining came be, was Samuel Clemens. While in Aurora, he wrote a series of articles and mailed them to the Territorial Enterprise, a leading Nevada newspaper in Virginia City. This lead to a job which didn’t involve a pick or shovel and there, as a reporter, Clemens would begin to go by his nom-de-plume, Mark Twain. Sadly, lacking a high clearance 4-wheel drive vehicle, I never made it to Aurora. 

In addition to its isolation, Bodie sits at 8300 feet, two thousand feet higher than Virginia City. This is harsh territory.  While the Sierras capture much of the snow, it still snows here and there’s little protection from the bitter wind. It’s amazing to consider that once Bodie came into its own in the late 1870s, as Virginia City’s production declined, 10,000 people lived amongst these hills. In those early years, the town developed a mystic as a very violent place. Supposedly, one young girl whose family were leaving Virginia City for Bodie said, “Goodbye God, we’re moving to Bodie.” But such was the life early on in mining camps, which were mostly populated with men. 

Then, as with all mining towns, in the early-1880s, Bodie began to decline. But people continued to mine. In 1932, a young boy started a fire that burned a large portion of the town. Yet, even then, a few hung on, continuing to live and mine in Bodie until World War 2, when the government closed all gold mines as unnecessary for the war effort.  In time, the state of California inherited the town and in the early 1960s created a state park.  

While the state protects the town, private concerns own the rich hills to the south of the town. The mines were located here.. When I visited again in the spring and summer of 1989, I learned a Canadian mining company had its eyes on the potential ore in that hill. California no longer allowed cyanide leaching (a process to remove valuable metals like gold and silver from rock). To get around this, the company proposed to build a ten-mile-long conveyor. This would allow them to transport the ore to Nevada, where such operations are allowed. I don’t know what happened to such plans as California fought it. Such an operation with blasting and heavy equipment would be enough to destroy what’s left of Bodie. 

Bodie’s remaining mill

I would visit Bodie twice more during the year I lived on the Comstock. In late May, my parents visited. We took a two-night trip down to Bodie and stayed in a hotel in Lee Vining. While walking around the ghost town, it began to snow. This ddi not amuse my mother. I knew she didn’t care to share a bathroom with other guests at the hotel. I made reservations before leaving.

On this trip, we left Bodie and took another gravel road to the south, which came out at Mono Lake. Back in the day, train tracks ran down the cuts now used for the road. The train cut along the east side of Mono Lake, then headed into the hills south of the lake. There, east of Mammoth Lakes, a sizable forest consisting of Ponderosa and Jeffrey Pines grew. Lumbering operations cut the trees forr mining timbers, building lumber, and firewood. Kilns converted some of the wood into charcoal. The later found use in heading and in the milling process. The tracks never connected to another railroad and was only used to wood products.  Once the town declined, the train ceased to operate.

After a night in Lee Vining, we traveled over Tioga Pass, across Tuolumne Meadows which still had snow. We then headed down into Yosemite Valley where we spent the second night. The next day, we drove through some of the California mining areas on the western slope of the Sierras, before crossing back over on Sonora Pass and heading north back to Virginia City.

My third visit was late in June. Carolyn, whom I had been dating much of the year, and I took her daughters, Emma and Holly to Bodie and Mono Lake. We camped at Twin Lakes on the eastern slope of the Sierras, before spending the day exploring Bodie.

While I have been back to Mono Lake and over Tioga Pass several times since 1989, I haven’t gone back to Bodie. But I would like to see it again one day. Unlike Virginia City, Bodie is a true ghost town. You’re not allowed to stay there after dark, and the only residents are rangers working for the state. 

The photos were taken at different times. some were slides and others were prints. I have more photos somewhere!

More stories about my time on the Comstock:

Arriving in Virginia City, September 1988

David Henry Palmer arrives in Virginia City, 1863

Virginia City’s Muckers presents Thorton Wilder’s “Our Town”

Doug and Elvira

Matt and Virginia City

Driving West in ’88

Funerals on the Comstock Lode

Sunday afternoon drive to Gerlach 

Riding in the cab of a locomotive on the V&T

Christmas Eve

Easter Sunrise Services (a part of this article recalls Easter Sunrise Service in Virginia City in 1989)

The Revivals of A. B. Earle (an academic paper published in American Baptist Historical Society Quarterly. Earle spent several weeks in Virginia City in 1867)

The Beatitudes, Part 2

title slide with photos of Bluemont and Mayberry Churches

Sadly, we’re again cancelling in person worship this week due to weather. Both parking lots are iced over and in some places with deep drifts. In addition, many roads are experiencing drifting, along with falling branches and trees, And the temperature on Sunday morning is expected to be in the single digits with wind chill being well below zero. Stay safe. Watch or read the sermon, or do both. Join us tomorrow morning at 10 AM on zoom (if you don’t have the link, email me at parkwayrockchurches@gmail.com). Check in on your neighbors. Hopefully, things will be better this week as the temperatures on Tuesday and Wednesday are forecasted to be in the 40s and 50s.


Jeff Garrison
Mayberry & Bluemont Churches
February 8, 2026
Matthew 5:1-12 (7-12)

Sermon recorded at Mayberry on Thursday, February 5, 2026

At the beginning of worship:
Life in the sixteenth century could be brutal. While good things came out of the Reformation, it being led by humans meant somethings were not so good. Catholics fought those within the Lutheran and Reformed Traditions, and we fought back. And those within the Anabaptist tradition, the ancestors to the Mennonite and Amish folks who live around us here in the Blue Ridge, caught it from all sides. Their persecution peaked in the Low Countries, what we know of today as the Netherlands. 

One of the martyrs of the Amish and Mennonite tradition is Dirk Willems. He was condemned by a Catholic court (although many Protestants at the time would have agreed with the court’s ruling) and ordered to be burned at the stake for his theological beliefs. Dirk was held in an old palace repurposed as a prison. He escaped, by collecting pieces of cloth and creating a rope from which he climbed down from his cell window and took off across the landscape. One of the guards saw him and gave chase. They ran across a wide frozen pond. Dirk, as a prisoner, had lost weight and made it across the ice. His pursuer wasn’t so lucky. He crashed through the ice and cried out for help.

Dirk turned back and saved the man, only to be recaptured. On May 16, 1569, he was led to the stake. A strong wind blew, which kept the fire away from Dirk’s upper body for the longest time. It’s said neighboring villages heard his screams, as he repeatedly shouted, “O Lord, my God.”  

What would you have done? Would you have helped the man or seen it as an opportunity to escape? What would Jesus advise? 

Before reading the Scripture:
I am splitting Jesus’ beatitudes into two halves, following the example of Dale Bruner in his commentary on the gospel. The first half of the beatitudes, which we looked at last week, focused on those in need. Here, we see God’s gracious side. With God, grace always comes before expectations. The second half of the beatitudes deal with our response to the needs of the world. For those willing to participate with God, a blessing is also given. Then, this passage ends with the reminder to those loyal to Jesus to expect persecution.  

Bruner, who wrote an outstanding two-volume commentary on Matthew, admits his struggles to preach on the second half of the Beatitudes.[1] As Protestants, we emphasize grace. And grace abounds in the first four beatitudes. But in the second set of blessings, we learn we can also be blessed for doing what’s right. Sounds like “works-righteousness.” Is it? 

Within our faith, a healthy tension exists between grace and law or works. While grace is necessary for our salvation, we are expected to respond to this grace in gratitude and love. We need both, grace and law. We are saved by grace, but we respond by doing God’s work in the world. Are we merciful, pure in heart, or a peacemaker? What does this even mean? Let’s look at our text for today. Like last week, I will read the entire passage but today will focus on verses 7 through 12 in the sermon. 

Read Matthew 5:1-12

The first set of beatitudes begin with three focused on those in need. They’re passive. The next set of beatitudes begin with three beatitudes focused on helping those in need. These are active, calling us forth to participate with God’s plan for the world.[2]Blessed are the merciful, the pure in heart, and the peacemaker. Let’s begin by considering what each means. 

Who are the merciful? Matthew, more than any of the other gospels, shows concerned for our moral life. For Matthew, being ethical, being moral, is to be merciful. It involves compassion. Twice in his gospel, Matthew recalls Jesus quoting Hosea, “I want mercy and not sacrifice.”[3] Jesus, himself, while often described as having compassion, more often shows what compassion looks like though actions on behalf of the needy.[4] Compassion sees or understands the needs of others and responds. It’s having empathy on behalf of others.[5]

Forgiveness is another component of this mercy which Jesus repeatedly demonstrates. Later in this sermon, in the Lord’s Prayer, Jesus links our willingness to forgive to our ability to be forgiven. “Forgive us our debts or sins, as we forgive our debtors or those who sin against us.”[6] Later in his gospel, Matthew recalls Jesus’ parable of the unforgiven servant. Here, the one forgiven a huge debt, refuses to forgive a man who owed him a little. The unforgiving servant’s ingratitude and inability to forgive leads to his condemnation.[7]

It’s hard to show mercy to those who have wronged us. However, it’s better than the alternative, letting hate and revenge build up inside of us until we explode.[8]

Next, Jesus blesses the pure in heart. While behavior is important in the Sermon on the Mount, Jesus emphasizes internal purity. Sin isn’t just actions. It can also be words and thoughts. Angry words are as harmful as actions. Lust is as bad as adultery.[9] In Jesus time, the rabbis emphasized keeping all kinds of outward signs of faith. You obeyed the Sabbath. You ate the right foods. You avoided being in the company of sinners. But Jesus flips this on its side and insists his follower’s purity not be just on the outside but also on the inside.[10]  

We might say something like, “My heart tells me.” However, a pure heart goes beyond our feelings. Within Hebraic through, to speak of the heart includes the “interior life of the person.”[11] In other words, a pure heart refers to our thoughts, actions, and intentions. Seeing God is the blessing received by one who’s life is so structured. 

“Blessed are the peacemakers, for they shall be called the children of God,” comes next. We hear this beatitude with the background drumming of war around the globe and think it would be nice to have a few more peacemakers who could save Ukrainians from Russian attacks on their hospitals and apartment buildings. Or those who bring peace to South Sudan, Congo, or even between us and Iran, Cuba, Greenland, and Venezuela. 

While such peace is to be desired, we must understand two things. In Jesus day, the “peacemaker” was the emperor, who by brutal force brought peace to the entire Roman world. But is that really peace when you crucify anyone who threatens your peace? Can we have peace without justice? 

Secondly, peace in a Hebriac sense goes beyond the absence of conflict. Peace implied wholeness. One commentator suggests this verse might be translated as “Blessed are the wholemakers.”[12]

Matthew concern for relationships between people shows up later in this sermon. Jesus orders those angry with another to reconcile even before they make an offering to God. Then, in the 18thChapter, Matthew records another set of Jesus’ teachings about how we should attempt reconciliation. Jesus encourages us not to blow up conflicts but to attempt to settle them quietly, one-on-one. Only if that doesn’t work, should you involve others.[13]

Jesus doesn’t expect us to settle all the world’s conflicts. While some may be called to such work, all of us can do our part to create a peaceful oasis around us. We should all strive to reduce conflict and to create an atmosphere where everyone can flourish. This is especially needed in our own nation. We’re walking on a slippery path. As we saw with the fifth beatitude, we’re called to help those in need (Blessed are the merciful). Yet, here, in the seventh beatitude, we’re also called to bring peace. I suggest this includes bridging the gap between those who support and oppose the current Administration. It’s tough work because neither side trusts the other. But that’s where peacemakers come into play. If we attempt to faithfully walk this narrow path, we’re promised a special relationship to God as we’re adopted into his family. 

After the three helper beatitudes, Jesus reminds us of that old saying, “No good deed goes unpunished.”  His last two beatitudes are for those who experience persecution. We should carefully note, the reason for the persecution isn’t about us, but about our striving to do what is right and to remain faithful to Jesus Christ. “When you’re ill-treated because of me, you’re in good company,” Jesus says, “for the same thing happened to the prophets.” 

The beatitudes end on a note reminding us to expect persecution. Staying faithful to Jesus and his teachings can come at great cost. We may be disliked, disowned, or suffer fiscal or physical attacks. But if we remain true to our Savior and strive to help those in need, we’re reminded in these blessings that God will remain with us in this life and in the life to come, we’ll discover our rewarded in heaven. 

Strive to do good. Stand up for the underdog. Reach out for those who fall. Provide aide for those can’t help themselves. Look out for the marginalized and persecuted. Yes, by doing such good deeds, we may find ourselves persecuted or killed, as we recently seen in Minneapolis. But that’s the price we pay to live with a clean conscience. Remember Dirk Willems. He had a choice. He could flee and live. Or he could help another in need and, as Jesus will discuss later in this sermon, love his enemy.[14]

We’re called to follow Christ and to base our lives on his life. Jesus helped those in need and he ended up crucified. Perhaps his last two beatitudes foreshadow what was ahead for him and some of his followers. But remember, it’s better to strive to do what is right in Jesus’ name than to ignore those in need around us. Amen. 


[1] Frederick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, MI: Eerdmans, 2004), 179.  For discussion on Protestant and Catholic interprets of the two halves of the beatitudes, see pages 183-187. 

[2] Bruner, 173, labels these two sets of beatitudes as “passive” and “active.”

[3] Bruner, 173.  See Hosea 6:6.

[4] Kenneth E. Bailey, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (Downers Grove, IL:  IVP Academic, 2008), 82. 

[5] See Andrew Purves, The Search for Compassion: Spirituality and Ministry (WJKP, 1989). 

[6] Matthew 6:12. 

[7] Matthew 18:23-35.

[8] Bailey,  82. 

[9] Matthew 5:21-22 and 27-30. 

[10] Bruner, 15

[11] Bailey, 84. 

[12] Bailey, 172.  For more on Pax Romana, see Douglas R. A. Hare, Matthew: Interpretation, A Commentary for Teaching and Preaching (Louisville, KY: JKP, 1993), 42. 

[13] Matthew 5:23-24, 18:15-18.

[14] Matthew 5:43-48.

Review of my January readings

Title page showing parts of the covers of the books I read in January 2026

I did a lot of reading in January thanks to the bitter cold temperatures…


Rick Atkinson, The British Are Coming: The War in American, Lexington to Princeton, 1775-1777

 (New York: Henry Holt, 2019), 776 pages including notes, sources, and index. Also included are maps and plates of photos.

This is the first of a planned trilogy by Rick Atkinson on the Revolutionary War.  The opening books covers the beginning of the war. He starts at the battles at Lexington and Concord, and continues through Washington’s surprising victories in late 1776 and 77,. This was Washington crossing the Delaware with his ill-prepared army on Christmas Eve, routing the British Hessian soldiers in Trenton. That winter, he eventually pushed the British back toward New York. A lot happened in these first two years. 

Atkinson not only provides the American point-of-view for the war, but also the British. He takes his readers inside debates in Parliament. We learn of King George’s thoughts on the war and the British empire. Not all Britains were in favor of the war. But some like the king felt if they lost the war, it would be an end to the British Empire (which was just beginning to grow).  

It’s been a long time since I studied much of the history of the war. While I knew of the battles around Boston, I didn’t realize just how successful the campaign was against a larger and more powerful foe. The British retreated and regrouped in Nova Scotia before moving south to New York. I also knew of our attempts to capture Quebec, I didn’t realize just how much effort the colonists put into this endeavor. While it ended in failure, the Canadian invasion served as a major offensive for a rag-tag army.  

Much of the war covered in this book, especially after Washington assumed command of the army, became an attempt to avoid major battles and to live to fight another day. Washington sensed this would be the best way to slowly wear down the British (and their German merceries). America even attempted novel ways of attacking the British including the first attempted use of a submarine. In a way, I found myself making a parallel to how Ukraine has held out against Russia since 2022. They must keep holding on as they wear down a larger Russian army. And, Ukraine has also utilized new technology to make the most of their smaller army.   

Atkinson also covers the early war in the South. I grew up near Moore’s Creek. This brief but important battle often gets left out of American history books, I appreciated Atkinson’s treatment on the engagement. Click here to read a talk I gave to the St. Andrew’s Society of Scotland on Moore’s Creek.

By the end of 1776, the colonists had lost New York and New Jersey andretreated beyond the Delaware River. Things looked desperate. At this time, most armies didn’t fight during winter. Washington, however, took a risk. He crossed back across the Delaware to attack the British soldiers (mostly German Hessians) on the opposite bank. He continued to press forward, winning small engagements and driving the British back to the Hudson River.  

I look forward to reading his next volume which deals with the middle years of the war.  This is a great book to read in 2026, as we celebrate our nation’s 250-year history.  


James Dodson, The Road that Made America: A Modern Pilgrim’s Journey on the Great Wagon Road 

(New York: Avid Reader Press, 2025), 396 pages.

The Great Wagon Road ran west from Philadelphia to central Pennsylvania where it turned south through Maryland and the Shenandoah Valley of Virginia and then crossing over the mountains and flanking the east side of the Blue Ridge south through North and South Carolina, ending in Augusta, Georgia. Daniel Boone’s father traveled this road to settle along the banks of the Yakin River in North Carolina. Daniel, a wanderlust like his father, would create a spur off the Great Wagon Road, the Wilderness Road, which ran through the Cumberland Gap into Kentucky. 

The Great Wagon Road brought many Scot-Irish and German immigrants into Virginia, the Carolinas, and Georgia. The Conestoga Wagon, the vehicle of choice in the 18th Century, was designed and built along this road. Many important battles in the Revolutionary War occurred on the eastern and southern ends of the road. The Civil War would see major battles along the western side of the road.

Dodson, a descendant of those who travelled the Great Wagon Road, sets out in an old station wagon to follow the road (Today, US 30 across Pennsylvania and US 11 through Virginia roughly follow the path). As he travels along the road over several years (as opposed to traveling from Philadelphia to Augusta in one trip), we learn about his relationship to the road and interesting things which occurred along it.  One young woman joked that he, an older man driving a station wagon, reminded her of Clark Griswold, a character played by Chevy Chase in the National Lampoon Vacation movies. 

In addition to his descendants having traveled this road, another experience drew Dodson to it. In college he had attended with his girlfriend, Kristin Cress, a Moravian Sunrise Service at Old Salem. A professor at Salem college told him about a nearby ford on the road. The young couple caught some of the excitement of the road. They planned to marry. But before they could, Kristin, a student at Appalachian State who worked in a restaurant, was killed at work during an armed robbery. Slowly, throughout the story, we learn more about Kristin. 

Dodson seems a bit odd to be writing a book about history and his experiences along the road. After all, much of his career involved reporting on golf. But he nicely blends his experiences and the history of the road. 

Not only does he explore the good parts of history, he also presents the shameful past such as the murder of the Conestoga Indians around Lancaster at the end of the French and Indian War. The Conestogas had signed a treaty with William Penn and had lived peacefully in a village. I found this hopeful at a time when our nation’s current administration orders the National Park Service to remove interpretation signs which they feel exposes shameful events in our past.  As he points out, “The past cannot be unremembered,”

Dodson spent time in his childhood in Roanoke, Virginia with his aunt Lily. As he stops in Big Lick, Roanoke’s original name, he recalls those times including attending with his aunt to an African American Church. On this trip, he visits 5thAvenue Presbyterian Church. There, Vernie Bolden, one of my fellow clergy members within the Presbytery of the Peaks, showed him around. One of the windows in 5th Avenue’s sanctuary, a historically black church, depicts Presbyterian and Confederate General Stonewall Jackson. As odd as this may seem, when the church was built in 1906, Jackson’s body servant during the Civil War, ‘Uncle’ Jeff Shields, spoke. Jackson also taught the parents of the pastor at that time, Reverend L.L. Downing, to read.  Dodson, however, acknowledges the racial problems in Roanoke, as it was one of the first cities in the south to establish Jim Crow laws. 

A year ago I read Neil King, Jr., An American Ramble. King’s walk from Washington DC to New York City, covers much of the early ground of Dodson’s travels, especially around Lancaster and York. Both write about the history of this area and of the two contemporary 19th Century bachelors: the abolitionist Thaddeus Stevens and President James Buchannan and their role leading up to the Civil War. Also, the Amish and Quaker’s fascinated both King and Dodson.  And both authors are willing to look at the noble and ignoble aspects of history. One difference is that King walked, which limited how far he could get from his path. Dodson, who drove, was able to enjoy things off the main road. 

I enjoyed this book. On a personal note, it’s possible the Garrisons came down the Great Wagon Road, as they settled south of Winston Salem. However, most of my ancestors came from the Scottish Highlands and settled in the Sandhills along the upper reaches of the Cape Fear River. And a few migrated into Virginia shortly after Jamestown and made their way south into North Carolina before the Revolutionary War.  

A couple of quotes:

“Better mind your P’s and Q’s, came from early taverns which sold beer as pints and quarts.” (324)

“Do you know how America was created. The English built the houses, the Germans built the barns, and the Scot Irish built the stills.” (379)


Robin Wall Kimmerer, The Serviceberry: Abundance and Reciprocity in the Natural

 (New York: Scribner, 2024), 113 pages.

In this short collection of essays, Kimmerer envisions a new way to approach community building. She bases her ideas on her study of nature, especially the serviceberry tree. As she did in her other two books, Gathering Moss and Braiding Sweetgrass, she draws on her background as a native American as well as her knowledge as a scientist. But essentially, in this work, Kimmerer writes as an economist, even though she denies knowing much about the science. Or maybe she mostly writes about community building, for that’s what she envisions.

Observing nature, especially serviceberries, she suggests we look for ways to change our local economics from one based on scarcity. In such an economy, money is made by exchange of items in demand, to a society based on reciprocity.  The Serviceberry freely gives of its fruit. The animals who live around it enjoy not just the abundance of berries but share the abundance with others. In addition, they also performing necessary deeds which strengthen the life of the host plant. 

While Kimmerer doesn’t suggest we can quickly do away with the supply and demand economics, she does create a vision for small scale changes of sharing which could help enrich the lives of the participants.  She makes her case while sharing personal stories along with her knowledge of the plant world. 

This is a delightful book and I recommend it. 


Sam Ragan, The Collected Poems of Sam Ragan 

(Laurinburg, NC: St. Andrews Press, 1990), 275 pages.

I have known of Sam Ragan, a former Poet Laureate of North Carolina, most of my life. He edited “The Pilot,” a newspaper in Moore County from 1969 to his death in 1996. While staying with my grandparents, I would read his newspaper and hear my grandmother talk about him. Then, later, for many years, thanks to my grandmother, I received his newspaper while living in New York and Utah. I supposed this was her way of keeping me grounded to the North Carolina Sandhills.

As far as I know, I only meet him once, at a poetry reading in Lincolnton, NC, on April Fool’s Day, 1984.  I purchased two of his books and had him sign both. One I gave to Flora Abernethy, my date for the event. I kept the other book (Journey into Morning), which he signed and dated for me. This is how I knew our meeting was on April 1st. This collection of poems contains all his published work. This is my second reading of these poems. 

Ragan’s poems often draw from a glimpse of life which he captures in a few words. His words are positive and uplifting, as he celebrates life. While he writes about other months, October and April seem to be his favorite. The breaking of morning is his favorite time of day. Most of these verses take place in North Carolina, especially the Sandhills which were settled by Highlanders from Scotland, about whom he has a bit to say.

In addition to the Sandhills, he makes an occasional foray down to the Coast or to Raleigh. We meet interesting characters. A teetotaler who only drinks every fourth year on election day. It’s his way of expressing his opinion.  Or the preacher whose church steps were taken over by bees, keeping people away. Taking a torch, he burned the bees then preached a hell-fire sermon.  And we learn wisdom of one of his fellow editors who insisted the “function of a newspaper is ‘to print the news and raise hell.’” 

Ragan’s voice sounds best outdoors. The reader senses his love of flowers (azaleas and camellias for their beaty and lilacs for their fragrance).  He describes a storm moving through a grove of longleaf pines, and the birds seen in his garden during the seasons. The water’s edge often draws Ragan’s attention. He even named one of his books The Water’s Edge. 

This is an enjoyable collection, and I recommend it to anyone who enjoys poetry. 


cover of "We Must Be Brave"

Frances Liardet, We Must Be Brave 

(New York: G.P. Putman & Sons, 2019), 453 pages. Audible, 16 hours and 7 minutes. 

I’m not sure what drew me to this book when I saw it on an Audible two-for-one sale, but it sounded intriguing. I then picked up a copy at the library which allowed me to read some sections slower. I enjoyed the story which begins in 1940 Britain. Germany bombs the port city of Southampton. As the city burns, people flee to surrounding villages. Ellen and Selwyn Parr volunteer to help. On one bus, Ellen discovers Pamela, a young girl, asleep in a dirty blanket in the back. No one seems to know where her mother is at, but a few women seem to think she was on the bus before this one. Only later, they discovered she died in the bombings when a bomb struck the Crown Hotel. 

Ellen, who did not want children, takes Pamela and insists on keeping her. Unable to find any relationships who want the girl, she stays with the Parrs for the next four years. The book flashes back to Ellen’s troubled childhood and her meeting of Selwyn. She was 18 and he 39. Selwyn has his own story as he had been in the First World War. He’s now a miller in the village of Upton. Then, in the spring of 1944, as the Allies prepare to invade Europe, her father, who had been a navy surgeon, returns. Wounded, he lost the use of one hand, which ends his surgery career. Claiming Pamela, he sends his daughter to his sister in Ireland to raise. 

Pamela and Ellen correspond for a while, till her aunt in Ireland calls a halt to the exchanges. Pamela longs to return to England, even trying to run away. Ellen continues to write letters, but saves them. Then, in the 1970s, there is a flood. Ellen rescues a girl named Penny, from the flood and from her alcoholic mother (her father is with the military in Northern Ireland). In a way, the story repeats, but once Penny is older, she comes across Pamela who is a glass blower living in the American Southwest. She arranges a visit between Pamela and Ellen, who is 90 years old in 2010. 

This wonderful story centers on the love Ellen gives to both girls. It’s also a story about the heartbreak caused by the loss of children, which led me to post a story a few weeks ago about Becky, a foster daughter I’d hope would become an adopted daughter. Ellen was in her early 20s when she met Pamela and Pamela was over 70 when they were reunited. 

Not only is the story wonderful and I found myself caring about all the characters (and I left many characters out in my short synopsis),but Liardet’s writes beautifully. I love how she brings the senses into the story. You felt like you were in damp Southern England or the desert of the American Southwest.  She also includes some surprise twists, such as what happened to her real father. 

As one who doesn’t read a lot of fiction, I enjoyed this book and recommend it. 


The Beatitudes, Part 1: Blessings on those in Need

Title slide with photo and a drawing of two rock churches

Because of the current winter weather, on top of last week’s ice, we will not be gathering again in person for worship this Sunday (February 1, 2026). Today, it’s snowing hard and tomorrow is to be extremely cold with high winds and blizzard-like conditions. Thankfully, I taped the sermon on Thursday so you can watch or read it. There will be a gathering of those interested on Zoom tomorrow morning (February 1, 2026) at 10 AM. If you would like a link, please send me an email at parkwayrockchurches@gmail.com. I will also send out a link to those who receive my weekly musings. Stay warm and safe. Check on your neighbors and help those you can get through this difficult time.


Jeff Garrison
Mayberry & Bluemont Churches
February 1, 2026
Matthew 5:1-12 (1-6)

The sermon was recorded at Bluemont on Thursday, January 29, 2026.

At the beginning of worship:
I started reading Amy Leach’s book, The Salt of the Universe, this week. In this collection of essays, she deals with her childhood growing up in Texas as a 7th Day Adventist. I appreciate Leach’s deep knowledge of literature on a variety of subjects including the early Christian writers. I also found myself laughing at her gentle humor as when she introduced Basil the Great, one of the early church’s theologians, with a subtle warning not to confuse him with Parsley the Great.[1]

Leach wrote about one writer whom I did not know, Ellen White. I had to look her up. Married to one of the founders of the 7th Day Adventist movement in the 19th Century, White wrote many of the church’s documents especially concerning health and vegetarianism. Leach says she prefers another 19th Century New England woman author, Emily Dickerson. She then provides a quote from each woman about abstinence.

White: Let not one drop of wine or liquor pass your lips, for in its use is madness and woe. Pledge yourself to entire abstinence, for it is your only safety.

Dickerson: Who never wanted,-maddest joy
Remains to him unknown:
The banquet of abstemiousness
Surpasses that of wine.

Leach goes on to say: “One is abstinent for safety’s sake, the other abstinent for joy. One is abstemious due to fear of madness, other due to love of madness. The maddest joys, the wrenchingest songs, the stirringest stories—they all come from wanting. More intoxicating than having a thing is wanting it.”[2]

Jesus talks quite a bit about we desire and want. We need to want the right things and for the right reasons. We’ll see this today as we begin our exploration of his Sermon on the Mount. 

Before reading the scripture:
This morning we start our exploration of Jesus’ Sermon on the Mount. While I’ll take a break over Easter, we’ll be working our way through the sermon for the next four months. Jesus’ sermon begins with nine beatitudes, or blessings, which seem to go counter to our ideas of blessings. While I will read all the beatitudes, we’ll only look at the first four today. These all deal with a blessing upon those who are in need. The needy experience God’s grace. Next Sunday, we’ll look at the blessings upon those who are helpers and see the truth behind the old saying, “No good deed goes unpunished.” 

In a way, Matthew’s beatitudes illustrate an important principle of Reformed Theology. Grace always precedes action. We don’t earn our salvation; it’s a gift from a gracious God. In this manner, the beatitudes reflect the 10 Commandments, which came only after God has freed the Hebrew people from slavery.[3] God shows his grace and we respond which should cause us to want to show the same mercy to others than God has shown us. 

I’ll read all the beatitudes this week and next but today will just focus on the blessings for those who are in need. We live in a world that looks down on the needy, but Jesus challenges such thinking. 

Read Matthew 5:1-12

We learn at the end of the fourth chapter of how Jesus drew a crowd not just from Galilee, but all-over including Gentile areas. Then the fifth chapter, Matthew reiterates the idea of crowds following Jesus, which leads him to head up on a mountain. One of the debates around this sermon has to do with the audience.[4]Was Jesus speaking to the disciples or to the crowds? The opening of the sermon, which applies to the next three chapters, makes it appear Jesus talks to the disciples, but if you go to the end of the sermon, in chapter 7, the crowds appreciate Jesus’ message and claim he speaks with authority. I think Jesus intends this passage to be heard by everyone, including us today. 

Jesus seeing the crowds heads up a mountain. We’re not told which mountain, but perhaps we’re to think Sinai or even Zion, although in the fourth chapter, we learn Jesus is in Galilee. But the unknown mountain setting may also be just to remind us of Sinai, where Moses receives the law, or Zion, the site of the God’s temple.[5] Or, maybe by sitting uphill, and addressing those downhill, Jesus can speak to a larger crowd. 

Next, Jesus sits down and calls his disciples close to him. The sitting is a pose Jesus often uses to teach but may also imply a Christological statement. Sitting on a rock on the earth he’s to rule, he’s on his rightful throne.[6]

He begins his sermon. A beatitude would have be a familiar concept to the Jews who made up most of the crowd. There are many such Psalms which begin with a blessing including the very first Psalm, but it’s a conditional blessing. The blessing (or happiness as it’s often translated) in Psalm 1 is applied to those who follow God’s way and not the way of the wicked.[7] But Jesus bestows his blessings on those in need. His words are grace-filled. They also run counter to traditional logic. We easily ignore the broken down, grief-filled, and weak members of society, but because they have no one else, God will bless them. They’ll populate the kingdom of heaven, they’ll find comfort and inherit the earth. 

We might wonder if the poor in spirit, who are promised the kingdom of heaven will be better off than the meek, who inherit the earth.  But maybe it’s the same. After all, in Revelation, we learn they’ll be a new heaven and a new earth which appear to have been married together.[8]

Of course, such promises seem far off. On earth, in our worldly economy, those broken down by life find themselves cast aside. But the promise here is that God will be beside them. Jesus came, as we saw last week, not to those in power in Jerusalem or Rome, but to the people in the villages of Galilee who struggled to make a life in a brutal empire. Those who think they have it made may be in for a surprise in Jesus coming kingdom.[9]

This is why Jesus later emphasizes the difficulty the rich will in getting into the kingdom, saying it’ll be easier for a camel to traverse the eye of a needle.[10]  Those who consider themselves rich don’t see a need for God in their lives. They think they have it made. But the poor, they have nowhere else to turn. It’s easier for them to grasp the free grace offered by God. 

While the first three beatitudes focus on the helpless, the fourth beatitude encourages effort on our part. When we hunger and thirst for righteousness, we join with God’s desire for the world. Our hunger and thirst should create within us a desire, not for more stuff, but for the good and wholesome. My opening story from Amy Leach and her quote from Emily Dickerson captures such desire. As does Jesus, later in the sermon, where he encourages us to “Seek first the kingdom of God and its righteousness.”[11]

As Christians, righteousness often gets interpreted through the lens of Paul, who uses this word 29 times in his letter to the Romans. Paul understands righteousness as being inferred by God onto those who accept the grace and freedom offered by Jesus. In this manner, Paul rightly dismisses our ability to be righteous.[12] Matthew, however, comes at righteousness a bit different in the Sermon on the Mount. While God’s grace is freely offered, as we see in the first three beatitudes, we are to still strive to live noble and good lives.[13] I think Paul would agree.

Righteousness is not just a relationship with God, it also involves our relationships with others. Do we strive to do what we can to help others, especially, as Jesus later says in Matthew’s gospel, “the least of these”?[14]

Our fourth beatitude makes a nice transition into the next of blessings, where Jesus confers blessings to the helpers of the world. As Mr. Rogers said, during times of turmoil, “look for the helpers,” those who strive to pick up those who have fallen. Our world can be such a dark place, but those seek to do good and live honorably make it a bit brighter. And that’s our goal as followers of Jesus. As Jesus tells us later in this same sermon, we’re to be a light to the world.[15] Amen. 


[1] Amy Leach, The Salt of the Universe: Praise, Songs, and Improvisations (New York: Farrar, Straus and Giroux, 2024), 36. 

[2] Leach, 35. 

[3] Frederick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, MI: Eerdmans, 2004),155-156.

[4] Bruner, 153-154.

[5] Douglas R. A. Hare, Matthew: Interpretation, a Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1993), 35.  For a more detail discussion on the meaning of the mountain, see Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, MI: Baker Academic, 2017), 138-140; and Bruner, 152-153.  

[6] See Hare, 34; and Pennington, 140-141.

[7] For my sermon on Psalm 1, see https://fromarockyhillside.com/2023/01/08/psalm-1-two-roads/ Other examples of beatitude Psalms include: 32, 106, 112, 119, 128.

[8] Revelation 21:1ff. 

[9] This certainly seems to be the case in the Parable of the Judgment of the Nations in Matthew 25:31ff.

[10] Matthew 19:24.

[11] Matthew 6:33.

[12] All have sinned and fallen short of the glory of God,” Paul writes. Romans 3:23.

[13] For a discussion on how Paul and Matthew use the term “righteous,” see Bruner, 169-170.

[14] Matthew 25:40, 45.

[15] Matthew 5:14.