We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, who are still here, and we honor with gratitude the land itself and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

Week of Prayer for Christian Unity Jan 18-25, 2023

Theme for 2023:
“Do good; seek justice;”
(Isaiah 1:17

At least once a year, Christians are reminded of Jesus’ prayer for his disciples that “they may be one so that the world may believe” (see John 17.21). Hearts are touched and Christians come together to pray for their unity. Congregations and parishes all over the world exchange preachers or arrange special ecumenical celebrations and prayer services. The event that touches off this special experience is the Week of Prayer for Christian Unity.

Traditionally the week of prayer is celebrated between 18-25 January, between the feasts of St Peter and St Paul.

The readings are here.

“Isaiah lived and prophesied in Judah during the eighth century BCE and was a contemporary of Amos, Micah and Hosea. This was towards the end of a period of great economic success and political stability for both Israel and Judah, due to the weakness of the ‘superpowers’ of the time, Egypt and Assyria. However, it was also a period when injustice, inequity and inequalities were rampant in both kingdoms.

This period also saw religion thriving as a ritual and formal expression of belief in God, concentrated on Temple offerings and sacrifices. This formal and ritual religion was presided over by the priests, who were also the beneficiaries of the largesse of the rich and powerful. Due to the physical proximity and interconnectedness of the royal palace and the Temple, power and influence were centered almost entirely on the king and the priests, neither of whom, for much of this history, stood up for those who were enduring oppression and inequity. In the worldview of this time (one which recurs throughout history), the rich and those who made many offerings were understood to be good and blessed by God, while those who were poor and could not offer sacrifices were understood to be wicked and cursed by God. The poor were often denigrated for their economic inability to fully participate in Temple worship.

Isaiah spoke into this context, attempting to awaken the consciousness of the people of Judah to the reality of their situation. Instead of honouring the contemporary religiosity as a blessing, Isaiah saw it as a festering wound and a sacrilege before the Almighty. Injustice and inequality led to fragmentation and disunity. His prophecies denounce the political, social and religious structures and the hypocrisy of offering sacrifices while oppressing the poor. He speaks out vigorously against corrupt leaders and in favour of the disadvantaged, rooting righteousness and justice in God alone.

The working group appointed by the Minnesota Council of Churches chose this verse from the first chapter of the prophet Isaiah as the central text for the Week of Prayer: “learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow” (1:17).

Isaiah taught that God requires righteousness and justice from all of us, all the time and in all spheres of life. Our world today in many ways mirrors the challenges of division that Isaiah confronted in his preaching. Justice, righteousness and unity originate from God’s profound love for each of us, and are at the heart of who God is and how God expects us to be with one another. God’s commitment to create a new humanity “from every nation, from all tribes and peoples and langXages” (Rev 7:9) calls us to the peace and unity God has always wanted for creation.

The prophet’s language with regard to the religiosity of the time is ferocious – “Bringing offerings is fXtile, inFense is an abomination to me … When yoX stretFh oXt yoXr hands I will hide my eyes from yoX” (vv. 13,15). Once he has spoken these blistering condemnations, diagnosing what is wrong, Isaiah offers the remedy for these iniquities. He instructs God’s people to, ‘Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil’ (v. 16).

Today, separation and oppression continue to be manifest when any single group or class is given privileges above others. The sin of racism is evident in any beliefs or practices that distinguish or elevate one “race”1 over another. When accompanied or sustained by imbalances in power, racial prejudice moves beyond individual relationships to the very structures of society – the systemic perpetuation of racism. Its existence has unfairly benefitted some, including churches, and burdened and excluded others, simply due to the colour of their skin and the cultural associations based upon perceptions of “race”.

Like the religious people so fiercely denounced by the biblical prophets, some Christian believers have been or continue to be complicit in supporting or perpetuating prejudice and oppression and fostering division. History shows that, rather than recognising the dignity of every human being made in the image and likeness of God, Christians have too often involved themselves in structures of sin such as slavery, colonisation, segregation and apartheid which have stripped others of their dignity on the spurious grounds of race. So too within the churches, Christians have failed to recognise the dignity of all the baptised and have belittled the dignity of their brothers and sisters in Christ on the grounds of supposed racial difference.

Revd Dr Martin Luther King Jr memorably said, ‘It is one of the tragedies of our nation, one of the shameful tragedies, that 11 o’clock on Sunday morning is one of the most segregated hours, if not the most segregated hour in Christian America”. This statement demonstrates the intersections between the disunity of Christians and the disunity of humanity. All division has its root in sin, that is, in attitudes and actions that run counter to the unity that God desires for the whole of his creation. Tragically racism is part of the sin that has divided Christians from one another, has caused Christians to worship at separate times, and in separate buildings, and in certain cases has led Christian communities to divide.

Unfortunately, not much has changed since the time of Martin Luther King’s statement. The 11:00 am time slot – the most common time for Sunday worship – often does not manifest Christian unity, but rather, division, along racial and social as well as denominational lines. As Isaiah proclaimed, this hypocrisy among people of faith is an offence before God: ‘even though you make many prayers, I will not listen; your hands are full of blood” (v. 15).

Sermon, Second Sunday after Epiphany – “We are the People of Hope”

Sermon, Second Sunday after the Epiphany, Year A 2023
I Corinthians 1:1-9, John 1:29-42

“Calling of Peter and Andrew” – Caravaggio 1602

“To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours: 

Grace to you and peace from God our Father and the Lord Jesus Christ.” 

So begins Paul’s letter to the Christians in Corinth, a diverse and contentious group of people, called together by God into the fellowship of Jesus Christ our Lord:  called to be the church, to be God’s light in the world. 

Paul’s enthralling words remind us that God calls us too—you and me– to be saints, that is, to follow Jesus and to witness to God’s justice, power, mercy, healing, and love in this world. 

That is why we’ve chosen to be here today, because we have heard God calling us to be part of this fellowship of the saints that we know as the church. 

Here, God reminds us, through scripture and prayer and song that we are not alone in this calling to follow Jesus. 

Jesus is not just a prophet with tremendous healing power and a mighty heart, willing to go to death and beyond as he does God’s will in this world, someone to admire and emulate.  Jesus is more than all of that, as wonderful as all of that is. 

Jesus is God’s Son.

So when we follow Jesus, God’s Son,  we enter ever more deeply into the heart of God, even in the ordinary things that we do, which can grow into the extraordinary things that God calls us to do, the things that we never believed possible—Glory to God, whose power working in us, can do infinitely more than we could ask, or even imagine. 

God imagines our lives—magnificent, challenging lives that reveal God to those around us! 

God has already imagined the life that God is calling you and me  and this church, St Peter’s, into.

God wants our imaginations to expand, so that ultimately, God’s imagination for each of us and for this church, and for this world, can and will  become reality. 

The clue to how we even begin to live into God’s imagination is to have the desire to know God more deeply, to want to live in the heart and mind of God, which is what the two disciples in today’s gospel realized they wanted. 

They were followers of John the Baptist.  But when they saw Jesus walk by and heard John say, “Look!  Here is the Lamb of God” these two disciples of John followed Jesus. 

Jesus turned and saw them following and asked what they were looking for. 

Their answer was simple and to the point. 

“Rabbi, we want to know where you are staying.”

Jesus invites them, right that minute,  to come with him and see. 

And so these two went with him and saw where he was staying and they remained with him that day. 

Andrew, one of these disciples, was so excited that he went to find his brother, Simon Peter, and told him, “We have found the Messiah!” 

In that time he had spent with Jesus, Andrew had found his imagination sparked.  And now his imagination was growing because he realized that Jesus was the one they had been waiting for, the one sent by God, 

The Messiah!  The Anointed One!

Andrew didn’t go to Peter and say, “We’ve found the Son of God or the Lamb of God.”  That deeper understanding of who Jesus was would come later. 

Instead, Andrew proclaimed, “We have found the Messiah!” 

In Andrew’s time, the Jewish people were looking with great expectation for the Messiah, the one God had promised, for they lived under the yoke of the Roman Empire.  The people of Palestine were oppressed, disrespected, and mistreated.  Since they were not Roman citizens, they could not expect the privileges of a citizen.  They were nobodies. 

So when Andrew told Peter that they had found the Messiah, Andrew must have been convinced that Jesus was the one that would lead the people out of bondage. 

You can see how Andrew’s imagination had started growing.  He must have imagined that Jesus would somehow lead his followers into freedom.  Maybe he imagined the literal deliverance from the bondage of the Roman Empire and  freedom for the people that the Messiah, sent by God,  would bring. 

All of us are in bondage to something that limits our imaginations. 

Right now we are in the season of winter, and the darkness closes around us late in the afternoon.  And in the winters of our lives, especially, the darkness  of illness, accidents, the deaths of those we love, transitions, wanted and unwanted, and the list goes on—we find ourselves in bondage to anxiety and worry and despair and fear.    

The challenges of aging, the challenges of illness, the challenges of addiction, the challenge of stressful busyness, all of these things can kill our imaginations and hold us captive to what is.  We lose the ability  to imagine what could be. 

That’s when the story of Andrew and the other disciple comes as a welcome reminder that wanting to go where Jesus is, and learning from him can turn the twilight and darkness that can so easily close around us into the brightness of a new day.

Spending time with Jesus in prayer, worship and study helps us to imagine more fully what God’s kingdom here on earth could be like, especially when the current reality tempts us into hopelessness.   One of the big functions of a Messiah is to restore hope to those who have lost hope. 

Choosing to follow Jesus is an act of hope!

We follow Jesus because we hope and imagine something different and something better, not just for ourselves but for everyone, and for all of creation.   

Martin Luther King, Jr., whose birthday is today, was a man whose journey into God as a follower of Jesus allowed him to see through the darkness of the racial discrimination and segregation that gripped this nation and held it in bondage into the light of what God must imagine for this nation, liberty and justice, equality and respect for all.     

King’s journey on this earth as a pastor and as a civil rights leader was a journey of hope and imagination.    

King’s dream is not a solitary, individual dream.  It includes all of those who call on the name of God and who follow Jesus as their Lord and Savior, a way of non violence, love, and insistence on God’s justice for all, no matter the cost.     

In a stirring speech, Dr King shared his dream of God’s kingdom come on earth with the over 200,000 people gathered at the Lincoln Memorial on August 28, 1963, during the March on Washington.    

In his speech, King pointed out that our destinies and our freedoms are bound together. As King puts it, “We cannot walk alone. And as we walk, we must make the pledge that we shall always march ahead. We cannot turn back.”

A little later in the speech, King describes  what he is imagining, his dream—that we all might be one, his dream that “the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood”… “that black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: Free at last. Free at last. Thank God almighty, we are free at last.” 

In the words of the prophet Isaiah, King shares God’s dream for us all, that God’s glory will be revealed in all of creation and in all of us.    

“I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.”

This is our hope, King says.  God’s imagination made reality when we in this nation come together to dream of and work for freedom and justice for all people. 

So now, joining Andrew, that first one to follow Jesus, joining those people in the church at Corinth, joining with all who have followed Jesus down through the ages, joining modern day saints like Martin Luther King, Jr,

We are the people of hope. 

We are the saints, the ones who call on the name of the Lord Jesus and seek him. 

And when we seek him, Jesus invites us to come and see. 

Jesus invites us to be the ones who imagine God’s dreams of grace and peace and justice, mercy and healing for this earth. 

Jesus invites us to live the magnificent and extraordinary lives that God imagines for us.   

Jesus invites us to be the ones, who when God’s power is working through us, can help turn God’s dreams for this earth into the reality of a new day, bright and full of God’s glory and love for all.

Come and see.  Let’s take Jesus up on that invitation.  The world is waiting. 


Resource:  https://www.npr.org/2010/01/18/122701268/i-have-a-dream-speech-in-its-entirety 

Lectionary – Second Sunday after Epiphany

I.Theme –   Call and response to service


“Jesus and John” – Hagia Sophia, Istanbul 532

The lectionary readings are here  or individually:

1.  Isaiah 49:1-7 – Isaiah

2.  Psalm- Psalm 40:1-12

3.  Epistle – 1 Corinthians 1:1-9

4.  Gospel – John 1:29-42

Isaiah is there to call  Israel back to God. He identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). At the first level, in vv. 8-13 God invites the exiles to return from Babylon But note also “a time of favor” (v. 8) and “a day of salvation”: these terms speak of the end times. God saves both now and in the era to come. 

In the Psalm, God has snatched a human being out of the realm of death and has given life back to him. This is the origin of this thanksgiving. But this thanksgiving is not ‘a return,’ a human answer or ‘offering’…— Yahweh has put the song of thanksgiving into the mouth of the singer which begets new obedience.” The self-recognition or self-discovery in the Psalm is an experience every Christian faces.

Paul is called to be an “apostle”, one sent out by Christ to perform a special mission to the Corinthians.  God has strengthened them through their telling of the good news.  He has called them into “fellowship”, union with other believers which is union with Christ. It will be Christ who will really put them on a firm footing when he comes and God is the one we need to rely on ultimately. God is the one who really constitutes the community as a community of Christ, a Christian community. It began with God through Paul and it ends with God.

Jesus was baptized last week and now he is ready to get started in his ministry. He needs some helpers.

In the Gospel, those who are called gradually accept the identity of the one who calls them. With that goes whatever service the Lord calls us to.

There are three themes in the passage: John’s witness to Jesus, Jesus’ epiphany and identification, the call to discipleship. In this passage, Andrew and Peter are called to be disciples.

II. Summary

Old Testament – Isaiah 49:1-7 

This is the second Servant Song. The servant speaks to Israelites scattered around the Mediterranean (“coastlands”); he identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). Further, God made him an effective instrument in proclaiming his message (“sharp sword”, v. 2). Perhaps God hid him for protection or in preparation for his mission. V. 3 may tell us who the servant is: “Israel”, the community of the faithful, led by the prophet. They will show God’s power to others (“glorified”). But the servant retorts (v. 4): despite all our/my efforts, no one listens! Surely I minister on God’s behalf and God will “reward” me for it (even if people don’t). The servant’s “strength” (v. 5) is from God; he is to turn “Jacob” (Israel) back to God. God (not the prophet) will gather “Israel” to him. But his mission is to all peoples, not only wayward Israelites and the faithful (“survivors”, v. 6).

God continues to speak to the servant, “one deeply despised” (v. 7), hated by many and “the slave of rulers”: God’s fidelity is his surety that all, even rulers, will hold him in awe.

At the first level, in vv. 8-13 God invites the exiles to return from Babylon; this is the servant’s mission (“you”, v. 8). They will travel in safety (“not hunger or thirst …”, vv. 10-12) from throughout the known world. God gave them a “covenant” (v. 8) at Sinai; perhaps the servant is the new covenant – God will make a new covenant with his people. But note also “a time of favour” (v. 8) and “a day of salvation”: these terms speak of the end times. God saves both now and in the era to come. 

Psalm -Psalm 40:1-12

This psalm may have been two psalms (vv. 1-11 and 12-17) later joined through use in a liturgy. Vv. 1-3 tell of the psalmist’s experience (but not what troubled him). The “desolate pit” (v. 2) may be Sheol, the subterranean abode of the dead; perhaps he was near death, and recovered. This hymn is his “new song” (v. 3) of thanksgiving. The “proud” (v. 4) trust in themselves (not God) or in materialism. The psalmist marvels at God’s innumerable “deeds” (v. 5) and “thoughts” for his people. God prefers people listening to him and doing his will over sacrificing to him (v. 6). (It was thought that God kept a “book”, v. 7, a record of how ethically each person lived.) In thanks, the psalmist has told “the glad news” (v. 9) in the Temple, “the great congregation”. He has not held back (“restrained”) in telling of God’s “faithfulness” (v. 10) to him and all God has done for him, so may God not withhold his “mercy” (v. 11), “love” and fidelity to him.

Epistle -1 Corinthians 1:1-9

Paul uses the standard introductory form of ancient letters when he identifies the sender and the recipients, followed by a greeting and thanksgiving.

Paul is an “apostle”, one sent out by Christ to perform a special mission. The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. He gives thanks for these spiritual gifts,  that were causing so much division and dissension in the Corinthian community. He will later deal with the misunderstanding and misuse of these gifts (in chapters 12 and 14), but they are undoubtedly God-given, the confirmation of “the testimony of Christ”  that is, the preaching of the gospel. 

In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of … Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.

Gospel – John 1:29-42

Today’s reading represents the fourth gospel’s version of the baptism of Jesus and the calling of the first disciples, with an emphasis on the meaning of the events.

John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.

“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”.For the author, this term points to the suffering servant of Isaiah and to the Passover lamb as a symbol for the death of Christ. In submitting to baptism, Jesus marks his vocation to an atoning death. 

John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. This harkens back to the prologue in v1. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)

Unlike the prophets, to whom the Spirit was a temporary gift, Jesus receives and retains the Spirit and then gives it to others, so that they too may enter that abiding relationship. 

In vv. 35-42, two of John’s disciples begin to follow Jesus.   John in his Gospel  tells us that both he and Andrew accompanied John the Baptist, and that Andrew found his brother Peter and introduced him to Jesus.

In this story of the calling of the first disciples, Jesus takes the initiative by turning and asking the two disciples what they are searching for. They reply by asking for the abiding place, the permanence, they cannot find elsewhere. He responds with the surprising invitation that we also long to hear, “Come and see” (v. 39)  to investigate what he teaches.

Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock. 

In John’s account, Jesus simply tells his Apostles, come, and you will see (John 1:39; and later outside the scope of the lectionary John 1:46). But this challenge is not merely idle conversation. Jesus warns his disciples (twice) that they will see the mighty works of God made manifest through Him. They will witness the seven great miracles in John’s Gospel, and the Transfiguration as well. And of course, they will come to know of the Resurrection, and encounter the risen Christ in the Upper Room. The author of the Fourth Gospel attributes to Jesus, six times, the phrase ὄψεσθε: you will see. 

The calling of the disciples is covered in the other Gospels but John’s account is different. In the synoptic accounts, Peter is called by the Sea of Galilee (I will make you fishers of men – Mt 4:18; c.f. Lk 5:10). In John’s Gospel, there is no association of the calling of Peter and the Sea of Galilee.

The Gospel of John suggests to us that John the Baptist introduced the first disciples to his cousin, Jesus. It would not be surprising that John the Evangelist would remember events not known to Matthew or Luke. 

The accounts in John’s and Luke’s Gospels have one thing in common, though. The calling of Peter is associated with an act of faith and with the witness to the mighty works of God. In Luke’s Gospel, Peter is told to put out into the deep. When Peter objects, Jesus tells him where to drop his net and Peter catches a large haul. In other words, it is Jesus who wills the success of the fisherman’s (Peter’s) work.

III. Articles for this week in WorkingPreacher:

Old TestamentIsaiah 49:1-7

Psalm Psalm 40:1-12

Epistle” – 1 Corinthians 1:1-9

John –  John 1:29-42

Remembering Martin Luther King on his birthday, Jan 15

It was 55 years ago. Just after 6 p.m. on April 4, 1968, Martin Luther King Jr. is fatally shot while standing on the balcony outside his second-story room at the Lorraine Motel in Memphis, Tennessee. The civil rights leader was in Memphis to support a sanitation workers’ strike and was on his way to dinner when a bullet struck him in the jaw and severed his spinal cord. King was pronounced dead after his arrival at a Memphis hospital. He was 39 years old.

In the months before his assassination, Martin Luther King became increasingly concerned with the problem of economic inequality in America. He organized a Poor People’s Campaign to focus on the issue, including an interracial poor people’s march on Washington, and in March 1968 traveled to Memphis in support of poorly treated African-American sanitation workers. On March 28, a workers’ protest march led by King ended in violence and the death of an African-American teenager. King left the city but vowed to return in early April to lead another demonstration.

On April 3, back in Memphis, King gave his last sermon, saying, “We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop…And He’s allowed me to go up to the mountain. And I’ve looked over, and I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight that we, as a people, will get to the promised land.”

King was no stranger to controversy. Though he had little experience in activism, King with a doctorate in theology was known for his speaches.  In 1955, community leaders recruited him to be the spokesperson for the Montgomery bus boycott, one of the first major protests of the civil rights era. The boycott lasted for more than a year and resulted in the U.S. Supreme Court declaring racial segregation on public buses unconstitutional.

King’s role in that boycott transformed him into a national figure. In 1957, he co-founded the Southern Christian Leadership Conference to help encourage other communities to take up the crusade for civil rights.

5 years before his asssassination, he was focusing on desegregation before the landmark 1964 Civil Rights act. He was in Birmingham on a campaign of coordinated marches and sit-ins against racism and racial segregation in Birmingham, Alabama.

At the time, in parts of the country—especially in the South—blacks couldn’t eat at certain restaurants, continued to attend segregated schools (though the practice had been outlawed years earlier), and were unemployed at a rate nearly twice that of whites.

The non-violent campaign was coordinated by Alabama Christian Movement for Human Rights and King’s Southern Christian Leadership Conference. On April 10, a blanket injunction was issued against “parading, demonstrating, boycotting, trespassing and picketing”. Leaders of the campaign announced they would disobey the ruling. On Good Friday, April 12, King was roughly arrested with others.

King was not always popular with clergy due to his tactics. The day of his arrest, eight Birmingham clergy members wrote a criticism of the campaign that was published in the Birmingham News, calling its direct action strategy “unwise and untimely.”


1 King wrote “Letter from a Birmingham Jail in response. King’s Letter has been called one of the most significant works of the Civil Right movement. The Letter

Audio from Dr. King

Forum in Feb., 1964 on the letter 

King and the Book of Amos as reflected in the letter. King used the book of Amos throughout his career.

King’s Philosophy of Non-Violence

King Sermon – Remaining Awake Through a Great Revolution

Multimedia production of the “I have a Dream” speech

Confession of St. Peter’s, Jan 18

Confession of St. Peter – January 18 – "Who do you say I am " 

This is not a confession of the church but relates to Peter, the Apostler ! It relates to an event in Matthew 16:13-20, Mark 8:27-30 and Luke 9:18-20. Jesus went to the predominately pagan region of Caesarea Philippi to question and deepen his disciples’ understanding of his role and theirs. “Who do you say that I am?”

Here is the Mark reading " Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” And he sternly ordered them not to tell anyone about him."

We discover reading the selection on Peter in Holy Women, Holy Men that we are much like him – both godly and strong, sometimes weak and sinful.

“Peter figures prominently in the Gospels, often stumbling, impetuous, intense and uncouth. ““It was Peter who attempted to walk on the sea, and began to sink; it was Peter who impulsively wished to build three tabernacles on the mountain of the Transfiguration; it was Peter who just before the crucifixion, three times denied knowing his Lord.”

“But it was also Peter who, after Pentecost, risked his life to do the Lord’s work, speaking boldly of his belief in Jesus. It was also Peter, the Rock, whose strength and courage helped the young Church in its questions about the mission beyond the Jewish community. Opposed at first to the baptism of Gentiles, Peter had the humility to admit a change of heart, and to baptize the Roman centurion Cornelius and his household.”

Sunday links, Jan 15, Second Sunday after the Epiphany

Renewal of Baptism vows, Jan. 8

Jan.15, 11:00am – Holy Eucharist

  • Second Sunday after the Epiphany YouTube link Jan. 15, 2023

  • Lectionary for Jan. 15, 2023, Second Sunday after the Epiphany
  • Bulletin for Jan 15, 2023, Second Sunday after the Epiphany, Bulletin
  • Morning Meditation , Jan 16, 6:30am Zoom link Meeting ID: 879 8071 6417 Passcode: 790929
  • Ecumenical Bible Study, Wed., Jan 18, 10am-12pm.
  • Village Harvest, Wed., Jan 18, 3:00-5pm.
  • January, 2023 Newsletter
  • All articles for Jan 15, 2023