Amazing Grace in the Lunch Line

While serving lunch at a downtown soup ministry, I experienced again that sometimes the ones we hope to help are the very ones who teach us about grace.

The man stepped from the lunch line carrying his bagged meal and softly singing a hymn. The words were slightly out of order, but the melody was unmistakable.

“Amazing grace …” he murmured.

I smiled and asked, “Is that your favorite song?”

“Yeah—one of them,” he said with a grin. Then he asked, “What’s yours?”

“Well, that’s one of mine too,” I replied. “You’re singing ‘Amazing Grace,’ aren’t you?”

His grin widened into laughter. “Sure am! Want to sing it?”

And just like that, in the middle of the Soup Cellar lunch line at Washington Street United Methodist Church, we did.

Our harmony was questionable and the timing uneven, but the joy was unmistakable.

Earlier that morning, my wife Norma, daughter Sheri, and I had joined volunteers from Salem United Methodist Church to help prepare and serve lunch at the Soup Cellar ministry. Five days each week, the church, with the help of other congregations, provides a noon meal and a welcoming place for people struggling financially in downtown Columbia.

For forty-seven years, this ministry has opened its doors to neighbors whom Jesus once described as “the least of these,” and as the Methodist hymn writer Charles Wesley memorably called them, “God’s bosom friends.”

That day, 176 guests came through the line.

They represented a remarkable cross-section of humanity. Black and White. Men and women. Young adults, middle-aged workers, and elderly neighbors whose bodies bore the marks of long struggle.

Some arrived carrying backpacks and sleeping bags. Two came in wheelchairs. One man balanced carefully on crutches while another leaned heavily on a cane.

Some stood tall. Others slumped forward with resolved fatigue.

Most greeted the volunteers politely with thank-yous and “Bless you.” Others stared straight ahead or kept their eyes fixed on the floor.

Baggy pants, loose sweatshirts, and well-worn tennis shoes were common. One man arrived with colorful pajamas visible beneath his knee-length shorts. Another walked in wearing a coat, tie, and formal hat.

Shaggy hair, crew cuts, bald heads, clean-shaven faces, and full beards—all were represented.

Small smiles, sudden laughter, tired sighs, polite greetings, and distant stares hinted at lives most of us could only imagine. Each person carried a story. Most of those stories would remain untold that afternoon.

My assignment was simple: greet people and keep count as they moved through the serving line.

That’s when the singing started.

After we finished our first shaky rendition of “Amazing Grace,” the man started to walk away but quickly returned.

“Let’s sing some more,” he said.

So we did.

This time, we sang “Jesus Loves Me.” Once again, our timing wandered, and our harmony struggled to keep up, but neither of us seemed to mind.

Then he wandered toward the counter where volunteers were handing out lunches and began inviting the others to join in.

Soon he had taken on the role of choir director, motioning with his hands and encouraging the servers to sing. Laughter began to ripple through the room. The volunteers joined in. Others smiled and shook their heads.

For a brief moment, the serving line felt less like a cafeteria and more like a sanctuary.

Grace was everywhere.

Eventually, the line moved on, and the singing faded, as most fleeting moments do. The room returned to its steady rhythm of serving meals, exchanging greetings, and welcoming the next guest.

Later that afternoon, I drove back to my comfortable home in the Columbia suburbs—a world far removed from the daily hardships many of the Soup Cellar guests carry with them.

Yet something stayed with me.

I had arrived thinking I was coming to help prepare and serve lunch. Instead, in the middle of a crowded line, I had been reminded how easily grace can overturn our assumptions about who is giving and who is receiving.

Perhaps this is what Jesus meant when he said:

“Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me” (Matthew 25:40).

The line between serving and being served, or between the privileged and the marginalized, is not always as clear as we imagine.

Sometimes the ones we think we are helping are the very ones who put a song in our hearts.

And when that happens—even in a soup line—grace that breaks down barriers becomes amazingly clear.

Amazing Grace at the Washington Street UMC Soup Cellar

Whose “Real World”? Power, Morality, and the Prophetic Challenge


My present early-morning discipline begins with sustained reading of a biblical prophet—currently Hosea—followed by attentive engagement with the news, especially stories that resonate with or resist the prophetic witness. Using a reflective practice inspired by my late friend, theologian Ted Jennings, I then pray and reflect, seeking discernment, guidance, and courage to live and serve amid the dissonance between God’s vision and the world’s realities.

In recent weeks, that dissonance has come into sharp focus around two governing assumptions that dominate public life and stand in direct tension with the witness of the Hebrew prophets.

The first is the claim that might makes right: that coercive military and economic power defines the “real world” and is therefore the path to security, order, and peace. This conviction was stated plainly by a senior government official: “We live in a world, in the real world, that is governed by strength, by force, by power… These are the iron laws of the world since the beginning of time.”*

The second assumption is that individual moral judgment is the final arbiter of truth and goodness. When asked what restrains the exercise of his power, the President replied: “There is one thing—my own morality. My own mind. It’s the only thing that can stop me.”**

Though voiced by political leaders, these are not merely political claims. They are philosophical, theological, and ethical affirmations. They operate across political parties, national borders, and economic systems. They appear within every major religion. And their temptations lie in wait within every human heart.

Power understood as coercive domination and morality reduced to personal preference are as old as the Garden of Eden and the Pharaohs of Egypt—and as contemporary as the streets of Minneapolis and today’s power-centric leaders.

Against this vision, the Hebrew prophets—and Jesus who stands firmly in their tradition—bear witness to a radically different understanding of power and moral life. Power is not domination but covenantal responsibility. Moral truth is not self-generated but grounded in the character of God and ordered toward justice, compassion, and the flourishing of the vulnerable.

The prophets and Jesus insist that true power serves rather than subdues, and that moral truth is discerned not by private assertion but through concrete practices of justice, mercy, accountability, and humility before God. The decisive test of both power and morality is revealed in how individuals, communities, and nations treat the poor, the stranger, the oppressed, and the powerless.

Set against domination and moral autonomy, the prophets and Jesus announce an alternative to the love of power and the protection of privilege: the power of love embodied in concrete policies and practices that reflect the character and will of God.

The belief that domination secures peace and that morality belongs to the individual alone is not progress but idolatrous regression—an echo of Eden’s rebellion and Pharaoh’s empire.

According to the biblical witness, God’s real world calls for continual repentance from our captivity to domination and self-justifying morality, and for renewed commitment to acts of compassion, justice, mercy, accountability, and peace.

We move toward God’s real world not by force, but by faithfulness—confident that justice is not an illusion, truth is not optional, and love is stronger than fear. As the prophetic tradition reminds us, the arc of the universe bends toward justice. Truth endures. Love prevails.

Whose “Real World” shall we choose?

*Stephen Miller interview with Jake Tapper, CNN, January 14, 2026

**President Donald Trump Interview with NYTIMES reports, January 14, 2026.

Choosing Leaders

This election season challenges me to clarify the qualities of leadership that most closely reflect the core values of my faith, whether those being chosen are for government, the church, or institutions/agencies. Here are some qualities I look for. What’s on your list?

1. Personal Character and Temperament: truthfulness and reflections of “Fruits of the Spirit”: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.” Leaders greatly influence the culture of the entity they lead. Power divorced from honesty, moral character, and mature temperament becomes manipulative, coercive, self-serving, and destructive, thereby thwarting the common good and inflicting suffering on others. 

2. Demonstrated Commitment to Justice as Equity, Fairness, and Enabling the Least and Most Vulnerable to Flourish as God’s Beloved Children. Developing and implementing policies that protect and enable the powerless to have access to God’s table of abundance strengthens the whole society. Merely protecting and advancing the privileges of the privileged fails the justice test and results in exploitation, inequity, abuse, and even death.

3. Proven Recognition of and Respect for the Inherent Worth, Dignity, and Wellbeing of Every Person. Leaders set the tone for how those they influence treat others. Using a biblical image, leaders are shepherds who know, defend, nurture, preserve, and guide others. On the other hand, “hirelings” fleece, exploit, abandon, deplete, and may even slaughter the sheep. The shepherd recovers and restores the weak; the hireling scatters and disregards the vulnerable. 

4. A Disciplined, Tough Mind and a Compassionate, Empathetic Heart. This is what Jesus described as being “wise as serpents and harmless as doves.” Leaders must exhibit both intellectual and social intelligence. Intellect without empathy humiliates and demeans; empathy without intellect risks enabling destructive behavior and being co-opted for nefarious purposes.

5. Compelling Vision for the Common Good and Sensible Strategy for Moving Toward the Vision. For me, the vision is defined in the biblical images of “the kingdom of God” and “the New Creation;” and it is embodied in the life, teaching, death, and resurrection of Jesus the Christ. Components include these:

▪ the dignity and worth of ALL persons are respected, preserved and nurtured.

▪ the interrelatedness, interdependence, and mutual flourishing of creation is respected.

▪ the oneness and unity of the human family is reflected in actions and policies.

▪ service ranks above profits, restoration surpasses retribution, and hope defeats despair.

I realize that no one fully embodies these qualities, and they may seem idealistic and unattainable. Admittedly, they are more aspirational than concretely visible in our polarized, fragmented, and violent world.

Yet, we need leaders at all levels whose aspirations transcend mere self-interest, acquiescence to things as they are, and cynical scorning of such ideals as freedom, compassion, respect, and justice for ALL.
                

Trying to Make Sense of My Life

I’ve spent much time in recent years remembering and reflecting on events, relationships, and stories that have shaped who I am. It says a lot about my station in life. I’m poignantly aware of having exceeded by more than a decade my biblically allotted “three score years and ten.”

A few colleagues and several family members, including grandchildren, urged me to share stories from my life and more than sixty years of ordained ministry. It has been a daunting, emotional, frustrating, and yet healing process.

Reliving past struggles, mistakes, failures, hurts, griefs, disappointments, and losses resurfaces unresolved guilt and regrets. The grace I have proclaimed for six decades has been put to a test as a lived reality. Accepting forgiveness for myself is sometimes harder than extending it to others.

But the process of remembering, reflecting, and writing has been predominantly a source of healing, thanksgiving, and hope. I am in awe of the ineffable mystery and resilience of life. Each person’s finite story is mysteriously interwoven into an Infinite Story with limitless connections and possibilities.

Seemingly inconsequential events, encounters, or decisions in retrospect were life-transforming. “What ifs” are part of remembering: What if I had not gone to that conference? What if I had said “no” to a particular invitation? What if I had not enrolled in that school, or taken a different class, or entered an alternative vocation?

Life is a mysterious combination of choices made and conditions prescribed, situations over which we have control and circumstances beyond our control, the “givens” of nature and the influence of nurture.

Life is simply too complex, too interrelated, and mysterious to be fully described. Memory never records the totality of any incident and recall always reflects current contexts as much as the event itself.

Therefore, writing a memoir requires a stance of vulnerability and humility in remembering and interpreting the circumstances, experiences, events, perceptions, and relationships that constitute one’s life. The process is risky and fraught with temptations for distortion and misrepresentation.

The book, Shifting Margins: From Fear and Exclusion to Love and Belonging is my attempt to make sense of my own life. It began with simply putting memories on paper, starting with my earliest recalled experiences and moving through seven decades. Reviewing journals and accumulated files of correspondence and other documents resurfaced forgotten events, transitional experiences, and relationships. The result was almost six hundred pages!

With the help of a skilled editor (who happens to be my daughter), identifying themes, and creating a coherent and readable manuscript followed. Reducing the manuscript by two-thirds became symbolic of my reality. Life’s experiences are narrowing. The circle of engagement and involvement is diminishing. Physical energy is declining. Cognitive functioning remains but with less quickness and retention. The end is far closer than the beginning!

After all this remembering and reflecting, I have concluded that perhaps the goal isn’t to make sense of life. Rather, it is to participate in its unfolding mystery with love, perseverance, and hope.

Whatever the stage, there are opportunities to give and receive love. There are challenges to confront with determination and courage. There is hope that our stories ultimately fold into God’s Story of Endless Love and Resurrection Life.

To order Shifting Margins, https://www.marketsquarebooks.com/store/p123/Shifting_Margins.html