The audio for today’s sermon for the The 20th Sunday After Penticost, Year C , is available below:
The video of the sermon is available below as well:
The audio for today’s sermon for the The 20th Sunday After Penticost, Year C , is available below:
The video of the sermon is available below as well:
The audio version of today’s sermon is online here:
The full text of the sermon is below as well.
A reading from the First Book of Samuel (3:1–20)
Now the boy Samuel was ministering to the Lord under Eli. The word of the Lord was rare in those days; visions were not widespread.
At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; the lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was. Then the Lord called, “Samuel! Samuel!” and he said, “Here I am!” and ran to Eli, and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down. The Lord called again, “Samuel!” Samuel got up and went to Eli, and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him. The Lord called Samuel again, a third time. And he got up and went to Eli, and said, “Here I am, for you called me.” Then Eli perceived that the Lord was calling the boy. Therefore Eli said to Samuel, “Go, lie down; and if he calls you, you shall say, ‘Speak, Lord, for your servant is listening.’” So Samuel went and lay down in his place.
Now the Lord came and stood there, calling as before, “Samuel! Samuel!” And Samuel said, “Speak, for your servant is listening.” [Then the Lord said to Samuel, “See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle. On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be expiated by sacrifice or offering forever.”
Samuel lay there until morning; then he opened the doors of the house of the Lord. Samuel was afraid to tell the vision to Eli. But Eli called Samuel and said, “Samuel, my son.” He said, “Here I am.” Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you.” So Samuel told him everything and hid nothing from him. Then he said, “It is the Lord; let him do what seems good to him.”
As Samuel grew up, the Lord was with him and let none of his words fall to the ground. And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the Lord.
In the Name of the Father, and of the Son, and of the Holy Spirit, Amen.
I don’t know if you are familiar with Samuel, before hearing the first lesson for today, this strange story of a boy sleeping at church and hearing the voice of God speak to him. If you read the rest of the book that bears his name, you would know that he becomes the great prophet leader of Israel, the last of the judges we heard so much about at the end of last summer and fall. You’ll discover that God leads him to anoint Saul as the first king over Israel. You’d notice that when Saul’s pride and sin got the best of him, it would be Samuel who came and spoke words of judgment, who took the kingdom from him and anointed David as the new king over Israel.
But before then, before Samuel became a great prophet, before he even slept in the temple with God whispering to him, Samuel was a longing in the heart of his mother, Hannah. For years and years Hannah longed for a child. She went to the temple at Shiloh—the location of the key shrine to Yahweh at that time, and she prayed for God to give her a son. The priest, Eli, was old at this time. His vision wasn’t very good. And, as we read the rest of this story, we’ll learn that his leadership was far from strong. So when he sees Hannah pouring out her heart to God, he assumes that the emotional woman with the fevered whispered words must be drunk. He tells her to go away. Hannah says to Eli that she is not drunk, she was pouring out her soul before the Lord. Eli answered that the Lord would grant her the request.
And, then, nine months later, Samuel was born. When she had prayed for him, she had sworn that if God would give her a son, she would set him before Yahweh as a Nazirite, that is, someone who is entirely devoted to God, who does not drink alcohol nor even cut his hair. Think of the long-haired strong man Samson, if you know his story. He also was a nazirite. Samuel was born, this child she longed for, and Hannah brought him to Shiloh. She gave him back to this foolish priest to be raised in the temple, so he could be close to God.
But things were not much better in the temple while Samuel was growing up there. He was serving under Eli, learning the priestly duties and all, but we are told at the beginning of today’s readings that “the word of the Lord was rare in those days; visions were not widespread.” Part of that might be because, in the words of this book, “the sons of Eli were scoundrels; they had no regard for the Lord or for the duties of the priests.” When someone was offering a sacrifice, the servants of Eli’s sons would come in and take the best of the meat. Sometime, even before the sacrifice was offered, they would come and take the raw meat for themselves so they could cook it exactly how they wanted. Once more, in the words of this book, “they treated the offerings of the Lord with contempt.”
Eli’s sons would even sleep with the women who were serving at the temple at Shiloh, a gross and evil misuse of the power of their position as religious leaders for sexual ends… a using of people that defamed the very temple they served. Just as much as in the epistle reading today, that when you use a woman who is in a state of sexual slavery as a prostitute (as is so often the case), there is a cost to the temple you are, the dwelling of God today.
Eli’s sons were not good people.
Eli tried. He tried to get his sons to stop. He told them what they did was evil. But they did not stop. And Eli, for his part, did not ever remove them as priests. He allowed the sin to continue, even if he disapproved of it… he remained silent. This was before the brave and courageous days of #MeToo.
And so a prophet arose, a man of God who came to Eli, who said that Eli’s family would fall from power, that his sons would both die on the same day as a sign that it was God doing this, and that God would raise up a faithful priest in the place of Eli and his family.
And it is after that prophecy of judgment that our own reading for today begins.
So you probably have a sense of why it is that the word of the Lord was rare in those days, why visions were not widespread… because so much of institutional and religious power had become so very corrupt, so very sinful. Eli is so old that he has grown blind—but that is really a physical manifestation of his spiritual blindness, of his willful love for his own sinful sons over the work of God, over the people who came to God and were missed by those sons.
But just because the word of God is rare does not mean that God is not speaking. Remember this, beloved children of God, remember this. Just because you have not hear God speaking for a long time, this does not mean that God is not speaking. It just might mean he’s not currently speaking to you.
I have to wonder, from time to time, with all the hand-wringing that goes on in the church, I have to wonder where God’s voice is today.
We see articles and essays on a regular basis noting the declining levels of participation in institutional religion across the board, the rise of those who may believe in God but don’t find church terribly important or helpful. Even congregations like ours, which have seen so many wonderful things, which has seen a growth in giving over the past eight years, have still seen a persistent decline in weekly Sunday attendance.
If you think about it, if a decade ago people attended church every other week, and now they attend about once a month, those people are still members, but your average Sunday attendance has just been cut in half. When people go from weekly to monthly, it gets cut by 75%. There are metrics and numbers all around, and people worry and worry about whether or not the church as we know it will survive the next generation.
My own guess on that score, by the way? It will not.
The church as we know it will not survive.
Because for far too long the church as we know it, Christianity in Western European civilization has been wedded to power and control, to being important, to being the place people should go to if they want to be respectable. The church has loved that power it has wielded over people. Just listen to an Episcopalian talk about how many presidents, how many Supreme Court justices, have been members of the Episcopal Church and you get a sense of just how attracted our own tradition has been to its self-importance, to its supposed power.
Don’t get me wrong, our church has done some wonderful things over the years. Some members of our church did a pretty great job in the civil rights movement. One of our seminarians, Jonathan Myrick Daniels, became a martyr for civil rights. But let’s be clear, as Episcopalians we were largely playing catch-up to other (black, often) denominations. And let’s be clear that there were plenty of white Episcopalians who weren’t opposed to civil rights, but thought the whole thing should move a bit more slowly, that you shouldn’t upset people.
Sure, we ordained women in the late seventies, but still today, women clergy are still paid far less then male clergy and are less likely to be considered for jobs as rectors of large churches or diocesan bishops.
And, true, we are a church that has made a stance of inclusion toward LGBTQ Christians, but we did that was through the method of power—by ordaining a bishop—not by changing our marriage rites, not be ensuring every LGBTQ Christian held a prayer book which said their relationship was just as valid as a straight marriage. We didn’t do it that way.
And we do talk quite a talk about inclusion and welcome in the Episcopal Church, but as one of my best friends, a chair of a department of philosophy, priest, a canon at a cathedral, a partnered gay man and Republican likes to say, “It’s easier to be a gay man in a room full of Republicans than it is to be a Republican in a room full of Episcopalians.”
We like to insist in the Episcopal Church that we are prophetic, but often we are just liberal people talking to other liberal people who think the same way. And let me be clear—as a liberal Democrat—preaching liberal politics does not make us prophetic. Far too often it is just pandering to what people want to hear. Being prophetic is speaking the word of God in a way that upends the world and people’s lives.
It seems, at times, that though opinions may abound, the Word of the Lord is very rare. Visions are not widespread.
But that doesn’t mean that God is not speaking. It just means that perhaps God is speaking to other people than you and me. We recline in our comfortable churches and small children run in, and tell us that they heard something. Oh that’s cute, we say, and tell them to go back and play. Like Eli, we tell them to go back to sleep.
The house of Eli in this text, make no mistake, the house of Eli will fall. It will fall because God needs a priestly people who will invite God’s children into deep relationship with their creator and each other. And parts of the Episcopal Church may fail… because God needs a priestly people who will invite God’s children into deep relationship with their creator and each other…. and he needs that just as much today as he did in Samuel’s time.
Though it had been a long time since Eli had hear God speak, did you notice that Eli was the one who recognized what was happening to Samuel? And when he did, Eli didn’t rush into the temple to hear the voice of God for himself. Instead, he told Samuel what to do so you can hear God speak to you—even though it had been a very long time since he’d heard that voice, since he’d been open to that voice.
And when Samuel tells Eli what he heard, that God was going to punish Eli’s house, Eli didn’t get angry. He didn’t demand his place be kept secure. He didn’t insist that his parents built and served in this temple, he’d been here a very long time and so he could have his way. No, he said, “It is the Lord; let him do what seems good to him.”
I do believe God is speaking to Christianity in America. I do believe God is speaking to the Episcopal Church. God is speaking here at St. John’s. It just may be that God is not speaking to the people you and I usually listen to.
But if we can let go of our need for control, if we can let go of our love for having things our own way… if we can let go of our addiction to being told we are right about our self-righteous indignation that we feel at the last bit of foolishness on the news… if we can let go of all of this, and instead come here, to the house of the Lord and be still and listen… If we can listen… God’s voice will invite us to be something new. God’s voice will invite us to be what the world needs today.
God’s voice will invite you to be what the world needs today.
And sometimes, if we listen, it won’t be God who speaks to us, but it will be the person we least expect who says something that nudges right into our heart. It will be the person we least expect who walks up to us in the church and says, “You know what, I’ve been wondering about something.” It could be a child, it could be one of the teenagers making promises before us today in just a few moments, it could be someone who exists across the political aisle, it could be the person at church who drives us bonkers, it could be someone who comes into our church because they are hungry and then speaks a word of God to us if we will listen… it could even be someone who doesn’t speak English, but who senses a calling and will share that calling with us, if we will listen.
No matter who the person is through whom God is speaking to us, through whom God is speaking to you, it is our job, our responsibility when this happens, to be willing to say—no matter the message God brings, “Speak, for your servant is listening.” Amen.
Almighty God, whose Son our Savior Jesus Christ is the light of the world: Grant that your people, illumined by your Word and Sacraments, may shine with the radiance of Christ’s glory, that he may be known, worshipped, and obeyed to the ends of the earth; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, now and for ever. Amen.
A reading from the book of the prophet Isaiah (64:1–9)
O that you would tear open the heavens and come down,
so that the mountains would quake at your presence–
as when fire kindles brushwood
and the fire causes water to boil–
to make your name known to your adversaries,
so that the nations might tremble at your presence!
When you did awesome deeds that we did not expect,
you came down, the mountains quaked at your presence.
From ages past no one has heard,
no ear has perceived,
no eye has seen any God besides you,
who works for those who wait for him.
You meet those who gladly do right,
those who remember you in your ways.
But you were angry, and we sinned;
because you hid yourself we transgressed.
We have all become like one who is unclean,
and all our righteous deeds are like a filthy cloth.
We all fade like a leaf,
and our iniquities, like the wind, take us away.
There is no one who calls on your name,
or attempts to take hold of you;
for you have hidden your face from us,
and have delivered us into the hand of our iniquity.
Yet, O Lord, you are our Father;
we are the clay, and you are our potter;
we are all the work of your hand.
Do not be exceedingly angry, O Lord,
and do not remember iniquity forever.
Now consider, we are all your people.
In the Name of the Father, and of the Son, and of the Holy Spirit, Amen.
In 1943, our country was in what would become the final years of World War II. As many of you know, this was the deadliest conflict in human history, claiming between 50 million and 85 million lives. From 1939 to 1941, Germany conquered or otherwise took over much of Europe and in 1941, Japan quickly conquered most of the western Pacific. The tide of the war turned in 1942 with a series of strategic losses which continued into a full-scale retreat by Axis forces in 1943. There was a sense among Americans that the war truly was winnable, but service members who were deployed didn’t know how much longer it would take. They didn’t know how much longer they would be in harm’s way, how much longer they would be far from home.
It was during this year that Bing Crosby released what went on to become one of his best-known recordings, “I’ll be home for Christmas.” It quickly became the most requested song at USO shows around the world. The longing for home expressed in the song still resonates today with anyone who longs to be home, particularly for the holidays, whether or not the home you long for even exists anymore.
This longing to go home is actually the dominant image behind the reading for today from the Hebrew Bible, from Isaiah 40. Whereas the first half of the book of Isaiah announced judgment upon a people who had allowed sin and injustice to reign in their country, this chapter marks the beginning of the second half of the book. In this second half of the book, the prophet now proclaims God’s comfort to those exiles who have languished for decades in Babylon. The prophet cries out for a highway to be made in the wilderness, for valleys to be lifted and mountains brought low so that the path can be as straight as possible, so that God’s people may return home. “Here is your God,” the prophet exclaims. He says that God will gather the exiles like lambs into his arms and gently carry them back to their home.
And yet, underneath this nostalgic longing for home, there is a profound theological shift happening among God’s people in exile. In Scriptural writings before the exile, the people of Israel are what is known as a “henotheistic” people. That is, they are not true monotheists (believing only in one God), rather, as henotheists they believe that their God, Yahweh, is the God of their own people, their own nation and tribe. As henotheists, they believed that any success they had as a country—in particular, any military success—was because their God was stronger and more powerful than the gods of the nations around them.
The exile, however, destroyed the foundations of their henotheism. It appeared that the God of Abraham, Isaac, and Jacob, the God of their people was vanquished by the gods of the Babylonians. And so, in the time of exile, they began reconsidering what it meant to believe in God, how their belief in God related to the destruction of their country, how it related to the nations of the rest of the earth.
First, the prophets begin to understand God’s dominion as truly extending over all the earth. So they insist that God is still present with them, far from home, in the land of their exile. God will bring them home.
But even more, they start believing that their God is not greater than the gods of other nations. Instead, they start to become monotheists, believing that their God truly is the only God… and that this God is the God of all people and all nations.
This is a profound theological shift. And so, in our reading for today, when God’s glory is revealed it is not just for the exiled people of Judah. Instead, the prophet says that all people will see this glory together. And as Isaiah continues in the rest of the book, it becomes clear that it is not just the people of Judah who will be rescued. Instead, the comfort that Isaiah imagines is a comfort that will be for all people and all nations. For Isaiah, it is not just the people of Judah who are going home. Rather, all people will find their home in God.
It’s rather a remarkable idea, as the Jewish people begin even to see their Babylonian oppressors as God’s people. As they see them as a people not to be destroyed, but instead as a people who are also in need of the salvation of God. As the prophetic voice develops during the exile, the people begin to believe that all are welcomed in. They believe that all celebrate together in communion with the one God.
And though most Christians probably don’t know what henotheism is, I think it’s very likely a rampant issue in our congregations and in our lives. I think that we often functionally act as though God is primarily our God. So we think of God as the God of our people, of those who look and think and believe like us.
We must be henotheists, at times. How else could Christians believe in the defeat and destruction of another people? How else could Christians believe that their own interests are what is most important? How else could Christians in America live our comfortable lives without concern for those in other parts of the world who are suffering under oppression and violence? How else could we focus so much on keeping our home safe, leaving those who flee violence and poverty to fend for themselves? How else could we think they are not our job to take care of?
But if we believe our God is the God of all people, then that means every human being who lives in this world is indeed our concern. It means that when there are people in the world who are suffering under oppression and violence, we must remember that they are also created in God’s image, and that God calls us to lift their oppression, to bring peace to their violent lives. If God is the God of all people, we can never advocate for political policies that benefit ourselves at the expense of those who struggle, we can never believe that our own happiness and comfort is what is most important. If we believe God is the God of all people, we can never hope for the defeat and destruction of any people—including our enemies. Rather, we are invited to long with Isaiah for the day when our enemies are also enfolded with us in the love of our God.
One of the dangers with this time of year is the way our Christmas nostalgia, our longing for home and things familiar and beloved, can narrow our understanding of the world. It can sometimes happen that in this season, as we look to family and friends, we begin to assume that they are what is most important. Our vision and concern narrow down to those who are close to us and our nostalgia makes us long for what is past… often forgetting that the comfort that is past was often built at the expense of others.
This is why, in the Season of Advent, we are invited to more than mere nostalgia. Instead, we are invited, quite frankly, to repent.
As the collect for today says, we pray that God will give us grace to heed the warnings of the prophets and to forsake our sins.
We’re reminded of the story of John the Baptist, of his call to the people to come down to the river and make themselves new in the water, to pass through the water once more to become a renewed people of God, to turn from their sins.
The Season of Advent seeks to enlarge our vision, to push us not just to look back at what was comfortable and happy but instead to look forward, to look to Christ’s return at the end of days and, in the words of the epistle reading, to ask whether we truly are people who are living lives of holiness and godliness, people who are striving for peace.
Are you a person of holiness and godliness? Are you striving to be a peacemaker in your life?
It’s interesting, the word at the beginning of this reading, “comfort,” is one we generally think as being about making us feel better, bringing solace and hope to our pain. The English word actually comes from the Latin confortare which means “to strengthen.” And the actual Hebrew word used here, nachmu, comes from the root nacham, which means—at its most primitive level—to sigh or breathe strongly. It is usually used in ways that mean be sorry, to repent, and regret. In the piel form of the word, the form used in this reading, it means to comfort but that deeper meaning still lies behind it. The comfort God brings us in the Season of Advent is one that should make us breathe deeply, turning from our sins, evoking our own compassion for all people.
So breathe deeply, people of God. In this holy season, ask how you need to change your own life, the way you talk and think and act, so that God’s comfort and peace can be enlarged. Repent of the ways you have put your own comfort ahead of others. Run your fingers through the baptismal water and be made new. Come to the altar and receive the body and blood of a Lord who did not just die for you, but one who chose to be broken so all people could come home.
We did this, we the religious. Jesus Christ was broken by the religious who simply didn’t want everyone to have a home.
Be nourished by this broken Christ. Be nourished and changed.
Because everyone should have a home. Amen.
Almighty God, give us grace to cast away the works of darkness, and put on the armor of light, now in the time of this mortal life in which your Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
For immediate release.
October 13, 2017 Grand Haven, Michigan.
It has been quite a journey from Bogota, Colombia, to Grand Haven, Michigan, for the Rev. John Infante, soon to be the first Latino priest ordained in the Episcopal Diocese of Western Michigan.
Born into the Episcopal Church in Colombia, his career path took him from a large hotel chain in Colombia, to law school in the evenings, and then a career as an attorney where he worked in Internal Affairs for the police in Colombia. During this this time, he served as Junior Warden and then Senior Warden of his parish and eventually as legal counsel for Province Nine of the Episcopal Church.
However, Infante had a deeper sense of calling for pastoral ministry in the church. He sensed a calling to priestly ministry and began the process of discernment and formation for the priesthood. He was licensed as a Lay Pastoral Minister in 2008 and appointed to work at St. Patrick’s Mission, outside of Bogota. In 2009, he began his studies at the Center for Theological Studies in Bogota, receiving a Licentiate in Theological Studies. He was ordained a transitional deacon in 2012 and assigned to continue his work at St. Patrick’s Mission.
In 2015, Deacon Infante began his final six months of Anglican Studies to be prepared for ordination to the Priesthood, studying at the Episcopal Seminary in Santo Domingo in the Dominican Republic. It was during this time of study that he met the Rev. Dr. Jared C. Cramer who was at the Seminary doing intensive Spanish-language training in preparation for a new Latino ministry at his parish in Grand Haven, Michigan. After hearing of the ministry in Grand Haven, Deacon Infante offered to come and spend six months at St. John’s, helping launch their El Corazón Latino Ministry Initiative.
The ministry initiative at St. John’s was named “El Corazón” because of its focus to grow a Latino community that would be at the center/heart (el corazón) of the congregation, instead of at the edges. According to federal data provided by the Fair Housing Center of Grand Rapids, the Grand Rapids–Holland–Grand Haven metro area is the 20th most segregated in the United States. Grand Haven is located at the center of that segregation, an overwhelmingly white community, but with sizable Latino populations to the south in West Olive and Holland. That said, the Latino population in Grand Haven has been increasing over the years, now standing at 2.7% of the population—a nearly 44% increase since the 2010 data. However, there are still no churches in the Grand Haven area providing Spanish-language worship on a year-round basis.
In 2016, the parish applied to the Churchwide Office of the Episcopal Church to be named a Mission Enterprize Zone, giving it access to funding that, paired with parish and diocesan funds, could create a half-time Associate Rector position. Of the nearly seventy applications submitted across the Episcopal Church, only half were able to be funded—but St. John’s was among that half. Deacon Infante transferred his canonical residency to Western Michigan to complete his path to ordination and the Vestry of St. John’s enthusiastically called him as their Associate Rector.
During 2017, Deacon Infante has been working with the Diocese of Western Michigan to finalize the steps for his priestly ordination while also working in and growing the Latino worshipping community at St. John’s. The parish hired a new bilingual Children & Youth Coordinator, Reyna Masko, to continue the work of the previous Coordinator, Luis Hernández, on bringing together the children and teenagers of both cultures. During this year alone, four new families have become a part of the Spanish-language worshipping community. The Mission Initiative ran a Taco Sale across from the grandstands of the United States Coast Guard Parade, raising nearly $1,000 for ministry. They spent an afternoon in the summer at the local Migrant Worker Appreciation Event, handing out food and household goods while also offering free face-painting and photos.
In August, the Latino Ministry celebrated its second anniversary and in September, Deacon Infante received his final approvals to be ordained to the priesthood. His ordination will take place at St. John’s on Saturday, October 28, at 11:00am, with a free celebratory catered luncheon of traditional Colombian food following for all who attend. Not only will Deacon Infante be the first Latino priest ordained in this diocese, but the ordination service will be the first ever bilingual ordination in the diocese. The celebrant will be the Rt. Rev. Whayne Hougland, 8th Bishop of Western Michigan, himself a descendent of Spanish heritage who is looking forward to speaking in both English and Spanish at the service. The preacher will be St. John’s Rector, Father Cramer, with the sermon being simultaneously translated into Spanish for the Spanish-speakers in attendance.
As the parish looks ahead, the excitement for their Latino ministry is evident. The cultures will continue to blend through offerings like regular bilingual liturgies throughout the year, the Día de Los Muertos Altar in November to celebrate All Saints’ Day and a planned Posada celebration in December that will culminate in the Lullaby to the Baby Jesus, a traditional Latino prayer service on Christmas Eve. The membership of the parish vestry now includes both English-speaking and Spanish-speaking members and they hope to continue efforts to ensure the community remains integrated in fellowship even as they worship in multiple languages.
St. John’s Episcopal Church is a diverse Christian community in the heart of downtown Grand Haven. One of the oldest places of worship in Grand Haven, they seek to blend historic liturgy with challenging education and active outreach. They gather together for Holy Eucharist on Sundays in English at 8:30am and 10:00am and in Spanish at 12:45pm. Additional information can be found at St. Johns website www.stjohnsepiscopal.com or Parish Office 616-842-6260.
October 13, 2017
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Below is the sermon from our Parish Intern, Jessica Robinson, for the 12th Sunday after Pentecost, Year A.
A reading from the Book of Exodus 1:8-2:10
Now a new king arose over Egypt, who did not know Joseph. He said to his people, “Look, the Israelite people are more numerous and more powerful than we. Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land.” Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pithom and Rameses, for Pharaoh. But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. The Egyptians became ruthless in imposing tasks on the Israelites, and made their lives bitter with hard service in mortar and brick and in every kind of field labor. They were ruthless in all the tasks that they imposed on them.
The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, “When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live.” But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live. So the king of Egypt summoned the midwives and said to them, “Why have you done this, and allowed the boys to live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.” So God dealt well with the midwives; and the people multiplied and became very strong. And because the midwives feared God, he gave them families. Then Pharaoh commanded all his people, “Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live.”
Now a man from the house of Levi went and married a Levite woman. The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. His sister stood at a distance, to see what would happen to him.
The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. When she opened it, she saw the child. He was crying, and she took pity on him, “This must be one of the Hebrews’ children,” she said. Then his sister said to Pharaoh’s daughter, “Shall I go and get you a nurse from the Hebrew women to nurse the child for you?” Pharaoh’s daughter said to her, “Yes.” So the girl went and called the child’s mother. Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will give you your wages.” So the woman took the child and nursed it. When the child grew up, she brought him to Pharaoh’s daughter, and she took him as her son. She named him Moses, “because,” she said, “I drew him out of the water.”
The Old Testament passage today lays out a wealth of lessons. Some of these lessons come in the form of the unexpected; promoting deceit and creative disobedience for the well being of God’s people, to the glory of God. A twist comes from when we learn that the lies and deceit aren’t something we are supposed to run away from but rather run towards.
The passage begins with the narrator pointing out that Pharaoh saw that the Israelites were more numerous and more powerful than the Egyptians. The Israelites become a threat to the security of the Egyptian nation and Pharaoh must do something to protect the thriving of the Egyptians. Pharaoh’s solution to the problem was to treat the Israelites harshly and employ slave drivers over them to oppress them with forced labor. However, the more the Israelites were oppressed, the more they multiplied and spread. This created a fury in the Egyptian people, especially Pharaoh, towards the Israelites. It becomes a classic case of “us verses them”. In the Egyptians anger, they made the Israelites lives even more brutal by means of more difficult forced labor than before. As they suffered in the hot sun and cruel, violent, work conditions, Pharaoh devised a new plan of subduing the Israelite people, since his last plan of oppressing them had failed. His new plan was one that would leave all newborn boys dead. He instructed two Hebrew midwives (MIDWIVES OUT OF ALL PEOPLE) to kill all newborn, Hebrew, boys. The two women, however, had different plans. They ignored Pharaoh’s decree and let all newborns live. When Pharaoh learned that the women were letting baby boys live, he inquired as to why. The two women lied to Pharaoh and made up a creative story, stating that the reason the boys lived was that the Hebrew women were robust and birthed their babies before the midwives could get to them.
God honored the midwives strength and faithfulness and multiplied the Israelites more AND gave them more strength. As you can imagine, this REALLY upset Pharaoh. His next plan for oppressing the Israelites was to mandate the Egyptian people to carry out mass genocide. They were to take newborn boys and throw them into the Nile River. The next part of our text brings us to the birth and survival of Moses…a baby, HEBREW, boy.
These two women, THESE TWO seemingly insignificant, lowly women, through their faith and reverence of God, set in motion coming reign of God’s kingdom. Their faith and reverence of God is displayed to us through lies, deceit, and ignoring the decrees of the land. Their reverence for God’s creation, in recognizing the sacredness of life, gives way for the life Moses; the man who ultimately frees the Israelites from the bondage of slavery and oppression. Their acts of civil disobedience honor God. Refusal to cooperate with oppression marks the beginning of Israel’s liberation.
If you’re anything like me, you shy away from confrontation when you can. You don’t like to ruffle people’s feather or offend them. It’s often times seemingly better to let sleeping dogs lie or simply turn our heads to the injustices going on around us. It can be even more difficult for those of us coming from a place of privilege to address the injustices of marginalized people. In our text for today, it quickly became an, us verses them, situation. Two groups of people existing in close proximity of each other were divided by the group in control; the Egyptians. A simple act of CIVIL disobedience changed the course of God’s people forever. A LIE blessed God’s people and MULTIPLIED them.
Pharaoh’s daughter, a woman of immense privilege, was overcome with basic human values such as compassion, justice, and courage when she had Moses drawn out of the water and adopted him. A deepening sense of justice works much like a propeller. Out of a sense of justice we are drawn into depths of compassion for humanity and God’s creation. In justice and compassion there is no, us verses them. Justice for humanity doesn’t seek to separate but rather redeem and drawn us closer into the heart of God in Jesus Christ. When we experience compassion towards another, it’s our justice propeller telling us that something isn’t right. Something here goes against God’s good design for humanity.
God used the gifts of a non-Israelite for his redemptive purposes. We can conclude that God’s love for all of humanity extends into even those who do not know him. God’s humanitarian efforts are a collective effort; from the lowly, God fearing midwives, to the privileged daughter of Pharaoh. God could have hardened her heart but he didn’t. She extended grace, compassion, and life to a boy that she knew was Hebrew! Something that at the time was UNTHINKABLE for any other Egyptian. She drew him out of the very river, that very river she was supposed to throw him into so that he would die.
Our city has many divisions. Our church has many divisions. Our nation has many divisions. If we train our eyes and open our spirits to see these divisions amongst God’s beloved creation in humanity, often times the, us verses them, can be overwhelming.
An interesting thing to note in today’s passage is God’s use of the socially marginalized, seemingly small people, to carry out God’s promises. Throughout the Bible, God chooses the lowly, downtrodden, unknown, unprepared but faithful for God’s purposes. Spirits that are open to seeing the injustices of the world are moved to compassion.
You cannot have compassion for what you don’t allow your soul to see.
In pure faith, God undoubtedly removes the blinders that dull our ability to extend compassion towards others.
Compassion, when we are moved to seek justice in this world, is not just for others. God wants us to extend compassion to ourselves, as well. When injustice happens to you, recognize it for what it is and extend compassion to yourself. Just as the midwives and Pharaoh’s daughter were propelled by a sense of justice to compassion, we must work to do so for others – this includes ourselves, as we are members of the same body & same flesh in Jesus Christ.
One of the best things we can do for humanity and for ourselves is to open our eyes and spirits to the injustices of this world. To not sit idly by while we witness division and injustice but rather be moved to action through compassion. When the minorities of this world are slandered against and oppressed, DRAW THEM UP OUT OF THE NILE! When our sisters and brothers of color face systemic racism and hate day to day – DRAW THEM UP OUT OF THE NILE! When our LGBTQ brothers and sisters live in fear of being found out & prejudice abounds – DRAW THEM UP OUT OF THE NILE! Since Charlottesville, in JUST two weeks, there have been more than two dozen, recorded, ANTI-SEMITIC incidents across the U.S.; DRAW OUR JEWISH BROTHERS AND SISTERS UP OUT OF THE NILE! When we, as a parish, experience, us verses them, see the division and DRAW US UP OUT OF THE NILE!
God made it known in Genesis what the people of Israel were going to experience. In the Book of Genesis chapter 15 verses 13 and 14, God says to Abram (who is to become Abraham) “Know this for certain, that your offspring shall be aliens in a land that is not theirs, and shall be slaves there, and they shall be oppressed for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions”. This is God’s foretelling of slavery, bondage, and residency in a foreign land that Abraham’s offspring would endure in Egypt. It is also a foretelling of the riches that were to be gained by lowliest of the low; those that were slaves, beaten, and oppressed.
I had a college youth pastor tell a group of us students once that the body of Christ should function like our natural body does. Imagine you were shot in the chest. What would your natural, bodily response be to this? Your hand would immediately go to cover up the wound to slow the bleeding. And thus, so shall we, as one body and one flesh in Christ, need to be and should be functioning. When a brother or sister in humanity is hurting, we must work to cover it, care for it, and slow the pain. Division in any shape or form creates pain. Oppression in any shape or form creates pain.
Our world has seen some radical people go against social norms, prejudice practices, religious decrees, and even the law. It takes courage to see the injustices of the world and do something about it rather than choose to be blind or silent. I’m reminded of more than a few people who did what was wrong in either society’s eyes, the law, and/or chose to do what was unfavorable. They did so because of driving compassion to change injustice to justice and bondage and slavery to freedom and redemption. I’m reminded of the famous German pastor and theologian, Deitrich Bonhoeffer. Bonheoffer was unwavering in his resistance against Nazi dictatorship. He fervently spoke out against the many injustices of Nazi Germany. Bonheoffer disregarded Nazi orders and ran underground seminaries, he was forbidden to speak in public, and forbidden to publish or print a thing. Bonheoffer kept his nose to the grindstone and pressed on in all facets. This eventually led to his imprisonment in a concentration camp and his execution. I’m reminded of Rosa Parks. I’m reminded of Archbishop Oscar Romero who was ultimately assassinated for his relentless work serving the poor, speaking out against poverty, social injustices, assassinations, and torture in San Salvador. Despite many threats, he continued bleed, sweat, and advocate for the marginalized. We have witnessed the treatment of the most well known advocate for civil rights and liberties; Dr. Martin Luther King Jr. Who despite many threats on his life, being told pretty much to “stop it” by the President, and being hated and despised, pressed onward towards obtaining justice and equality for African Americans. And lastly, for the purposes of time, I am reminded of Corrie Ten Boom; A Christian in the Netherlands was so moved by her sense of justice and compassion that she and her family began what is referred to as “The Hiding Place”. After Nazi invasion, she and her family saved nearly 800 lives during the reign of Nazi Germany. During that time she was imprisoned and released on a technicality. She daily lived in lies and deceit for the care of creation and humanity of the Jews.
There are so many figures in our history (even multiple in the Bible) that lied, deceived, broke laws, and ignored decrees to help eradicate oppression, act with compassion, work to end division, and move injustice to justice.
Compassion is a manifestation of our desire for justice.
Open your spirit and let a sense of justice move you to compassion, and compassion move you, if need be, to act as the midwives did and/or act as Pharaoh’s daughter did and draw our oppressed brothers and sisters up out of the Nile to experience God and experience God, fully.
Grant, O merciful God, that your Church, being gathered together in unity by your Holy Spirit, may show forth your power among all peoples, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
For immediate release.
August 3, 2017 St. John’s Episcopal Church, Grand Haven, Michigan.
Canterbury Children’s Choir opening to Tri-Cities students
St. John’s Episcopal Church of Grand Haven is opening their children’s choir program to students age 8-14 throughout the Tri-Cities area starting this season. The Canterbury Choir program involves an in-depth study of music through choral singing, instruction, and instrument playing. We will hold an informational meeting for interested parents on Wednesday, August 16, at 7PM in the church’s “Guild Room”, 524 Washington Avenue.
Studies have shown that students who are engaged in learning how to read, play, and sing music do better in school in all academic subjects, and are more engaged in the life of their church and community. St. John’s wishes to offer these benefits to all students, age 8-14, through teaching the art of choral singing and through intensive music instruction, including class piano (starting later in the season), and lessons in music theory, following the Royal School of Church Music curriculum.
The weekly schedule will consist of rehearsals on Thursdays 4:15-5:00PM, and Sundays, 2-3PM. The first rehearsal will be held on Thursday, September 7. Later in the semester, group piano and theory instruction will take place on Wednesdays, 4:15-5:00PM for participating choristers interested in this additional instruction. A published schedule of Sunday services and a spring concert will be available at the informational meeting on August 16.
Transportation after school can be arranged with Harbor Transit, and with other participating families.
Tuition for students will be $100 per semester, to pay for materials and instructors. Additional book purchases will be necessary for those who choose to participate in group piano instruction on Wednesdays. Full and partial scholarships are available and tuition is waived for member families of St. John’s.
If you are interested in learning more about the program, contact Nick Palmer, music director at St. John’s: 616-842-6260, ext. 27, or firstname.lastname@example.org. You may also come to the informational meeting on August 16 at 7PM in the Guild Room at St. John’s.
St. John’s Episcopal Church is a diverse Christian community in the heart of downtown Grand Haven. One of the oldest places of worship in Grand Haven, they seek to blend historic liturgy with challenging education and active outreach. They gather together for Holy Eucharist on Sundays in English at 8:30am and 10:00am and in Spanish at 11:45am in the summer and 12:45pm the rest of the year.
August 3, 2017
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The audio for today’s sermon for the 5th Sunday of Easter, Year A, is available below:
The video of the sermon is available below as well:
The audio for today’s sermon for the 4th Sunday of Easter, Year A, is available below:
The video of the sermon is available below as well:
The audio for today’s Mustard Seed Sunday sermon for the Second Sunday of Easter, Year A, is available below:
The video of the sermon is available below as well:
The audio for today’s sermon for Easter Sunday, Year A, is available below:
The video of the sermon is available below as well: