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, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

William Wilberforce (1759-1833), man of faith, abolitionist

We remember his day on July 29 on the date of his death in 1833.

The rock-like faith of Peter is at the heart of William Wilberforce’s crusade against the slave trade. England was exporting 50,000 Africans to America a year in his life time. Wilberforce’s life is the subject of the movie “Amazing Grace” (2006).  You can see the trailer here. There is also a short 3 minute introduction to Wilberforce here.

Wilberforce was an English politician, philanthropist, and a leader of the movement to abolish the slave trade.  He was a political activist and a man of strong faith.

By the late 1700s, the economics of slavery were so entrenched that only a handful of people thought anything could be done about it.

Physically he wasn’t imposing – he was less than 5 1/2 feet tall and was sickly for most of his life.  He enjoyed the plush lifestyle of his early life. However, after leaving religion he came back to Christianity through the evangelical faith of John Newton, who penned the hymn “Amazing Grace”. He urged him to use his parliamentary position to advance his causes. He attracted a number of friends, including future prime minister William Pitt. Helping him were his oratorical skills though he wasn’t the best strategist.

He won seat in Parliament in 1780. Under the influence of Thomas Clarkson, he became absorbed with the issue of slavery. Later he wrote, “So enormous, so dreadful, so irremediable did the trade’s wickedness appear that my own mind was completely made up for abolition. Let the consequences be what they would: I from this time determined that I would never rest until I had effected its abolition.” Although opposed to slavery itself, the abolitionists wisely thought that it would be easier to abolish the trade before tackling slavery itself.

Wilberforce was initially optimistic, even naively so. He expressed “no doubt” about his chances of quick success. However, bills introduced were defeated in 1791, 1792, 1793, 1797, 1798, 1799, 1804, and 1805.

When it became clear that Wilberforce was not going to let the issue die, pro-slavery forces targeted him.  He was vilified; opponents spoke of “the damnable doctrine of Wilberforce and his hypocritical allies.” The opposition became so fierce, one friend feared that one day he would read about Wilberforce’s being “carbonated [broiled] by Indian planters, barbecued by African merchants, and eaten by Guinea captains.”

It would take twenty years of pleading, educating, demonstrating, and maneuvering before William Wilberforce would emerge victorious—in 1807. Helping him was the news of a slave uprising in Haiti. A year after Wilberforce’s death (in 1833) all the slaves of the Empire were declared to be free, almost 30 years before they would be set free in the United States, and over fifty years in Brazil.

At one point in the early 1790s Wilberforce actually had enough votes to pass his bill of abolition, but on the night of the vote (Parliament’s business sessions often did not begin until early evening) many of his supporters were attending a comedy at the theater, and thereby the bill failed for lack of votes.

The Gospel in Aug., 2025

Jesus deals with those he speaks with in various ways.   When Jesus is with the disciples, his teaching is demanding and often blunt. When he is with the crowd, strangers and foreigners, Jesus proclaims the Good News of God’s unconditional acceptance and universal compassion. When he is with the religious leaders of the time, Jesus turns  their criticism back on themselves.

August 3 – Luke 12:13-21

From the crowd, a man called out to Jesus asking for help in a family matter. The man wanted his share of the family inheritance from his brother. Jesus first made it clear that he was not the man’s arbitrator and refused to enter the quarrel. But Jesus did use the opportunity to teach the crowd that placing too much emphasis on the acquisition of material wealth would lead to greed and greed would lead to conflicts in families. Jesus continued by making the point that true security did not exist in a surplus of goods when he relayed a parable about a man who had a bumper crop. So huge was the harvest’s yield that the man decided to tear down his storage buildings and build new ones to hold all his grain. Once everything was stored, the man would have no worries and could spend his life without care. But God demanded the man’s life that night.  Reminder—being rich in God is the goal for this life, rather than putting a priority on possessions. 

August 10-  Luke 12:32-40

Jesus told the disciples not to be afraid, but rather to get sturdy purses to hold all they will receive from God.  If they served God, their reward would be great—but it would not be the reward of worldly wealth.  In the second part of the Gospel, Jesus preached the message of watchfulness and being ready for his return.  In a servant explanation of his point, Jesus told them that God would be so happy to see them at the banquet that God would put on an apron and cook a meal for them, just as Jesus washed the feet of the disciples at the Last Supper, according to John’s gospel.   

August 17 – Luke 12:49-56

As Jesus announced his mission, he made it clear that there would be no compromising. Called to repentance and challenged to be ready, the disciples would most likely divide households and communities. Jesus knew already that there were divisions among the Jewish leaders. Jesus warned his followers that they, too, might face divisions among their own families. The coming of God’s kingdom on earth is not without conflict with the forces already in place.

August 24 – Luke 13:10-17

Jesus enters a synagogue and heals a woman who has been suffering for 18 years. Jesus heals the woman in sacred space (a synagogue, mentioned twice) and within sacred time, namely on a Sabbath (noted no fewer than five times), and he is criticized for this breach of the law. Jesus insists that the synagogue and the Sabbath are not the only things that are holy — so is this woman’s life. He is also guilty, in the eyes of the synagogue leaders, of touching a ritually unclean woman.  Jesus isn’t abolishing the Law of Moses but helping the people in the synagogue have a more compassionate and broader understanding of how to apply the law.

Jesus points out that while untying an ox or a donkey on the sabbath was forbidden in one part of the Mishnah (a Jewish book of laws), it was permitted in another. His point is that the woman is far more important than animals, yet animals are allowed more freedom on the sabbath than is the woman. This woman is a “daughter of Abraham,” heir to the same promise as Abraham.

August 31 Luke 14:1, 7-14

The fourth Sunday lectionary reading is set at a dinner with religious leaders on the Sabbath.  “There is no doubt that Jesus is a disturbing, even rude, guest at this dinner party, upsetting standard protocol, but his presence and his words open the way for the transformed structures of the kingdom of God.” 

Focus on Attitudes toward “Stuff”, Pentecost 8, Aug. 3

Sunday Focus on “attitudes toward stuff” in the Kingdom

The four lectionary texts assigned for this Sunday have a common theme: “wealth”. More specifically, the texts are concerned with attitudes toward wealth. The theme is considered in a variety of literary types: a parable, a piece of wisdom literature, a letter, and a psalm.



 Background- Parable of the Rich Fool -Luke 12:13-21

Jesus is on the road to Jerusalem. People seek him out – the Centurion that wants him who servant was on the road to death; in other cases with the widow of Nain he wonders into situations. Some might come to challenge him or justify themselves, like the lawyer who provided the context for the parable of the Good Samaritan (10:25-37). Others came to Jesus with a complaint. We saw this in a previous exposition of the Mary/Martha story (10:38-42). Actually for this story we don’t know the motivation but it leads to another teaching moment. The gospel reading is here.

Jesus is in the middle of encouraging his disciples to confess even when they are under duress, when he is interrupted by one of the crowd who wants Jesus to settle a financial dispute between siblings. Jesus, however, refuses to enter into the family squabble and instead uses the situation as an opportunity to teach about the seduction of wealth.

The problem the man faced was a common and significant one–how to divide the property between siblings. At that time the older son received twice the inheritance of youngers ones – maybe this is a younger. It may be natural to come to Jesus – Rabbi’s were expected to arbitrate on matters of law, but Jesus is unwilling to play this role.

If Jesus had taken up the man’s challenge and entered into his life, he faced two problems: the first is that his intervention might provide the occasion for the brothers both to turn on Jesus; the second is that Jesus’ intervention would just open a Pandora’s box of more questions until Jesus had actually become the man’s attorney. Jesus may be a healer or teacher or proclaimer of the message of the kingdom, but he isn’t a judge in domestic disputes. . He knows his task and his limitations. Thus, Jesus really isn’t a “problem solver.”

Do you have a clear sense of what you are about it in life? Jesus has an instinctive sense of what he ought to be doing; of when he ought to enter in and when he ought to keep his distance. Jesus’ explanation is “who made me a judge or arbitrator over you? Jesus doesn’t give an explanation for why he doesn’t want to intervene but finds the heart of the matter (abundance, greed) and throws it back to the questioner. Jesus reframes the question and it becomes a parable.

Voices -Luke 12:13-21, Parable of the Rich Fool

  1. Augustine of Hippo (354–430) – Church Father

Writing (Sermon 36):
“The rich man’s land had produced abundantly. But the ground of a certain rich man brought forth plentifully, not the man’s industry. And he thought within himself, saying, What shall I do? because I have no room where to bestow my fruits. He did not think of saying, I will relieve the poor, I will feed the hungry, I will clothe the naked. He did not think of the commandments of God.”

Augustine critiques the rich man’s self-centered plans and failure to use wealth for the good of others. He emphasizes charity as the appropriate response to abundance.

  1. John Calvin (1509–1564) – Reformer

Writing (Commentary on Luke 12:13–21)) “Christ shows how absurd it is to be solicitous about a future which we cannot command. The rich fool is condemned, not because he had treasures, but because he made them his confidence.”

Calvin points to the folly of trusting in material wealth instead of God, emphasizing the uncertainty of life and the need for dependence on divine providence.

  1. Søren Kierkegaard (1813–1855) – Danish Philosopher and Theologian

Writing (Purity of Heart Is to Will One Thing)

“A man’s life does not consist in the abundance of his possessions. For the fool, riches are the goal; for the wise, they are merely the means… The fool thinks he owns the riches; the wise man knows they own him unless he holds them loosely.”

Kierkegaard uses the parable to explore themes of inwardness and purity of intention, warning against the soul’s entanglement with materialism.

  1. Oscar Romero (1917–1980) – Archbishop and Martyr of El Salvador

 (Homily, July 10, 1977):
“What does it profit a nation to have endless riches, and yet so many people hungry, jobless, and poor? The Gospel today reminds us: God will ask for an accounting. ‘Fool! This very night your life will be demanded from you.’”

Romero connects the parable to social justice, calling out systemic inequality and calling for a Gospel-based redistribution of resources.

  1. N.T. Wright (b. 1948) – New Testament Scholar

Writing (Luke for Everyone):
“Jesus is not just giving good advice about how to handle money. He’s warning that the kingdom of God is breaking in, and people who are sleepwalking through life focused only on themselves will miss it entirely.”

Wright emphasizes the eschatological urgency of the passage, calling readers to align their lives with the inbreaking Kingdom rather than with personal security.

 

The Rich man in Luke, a 2019 sermon on prayer

The Sermon in 2019 using Luke, Ecclesiastes and Colossians. The rich man in Luke only knew life in the horizontal feeding his own wishes but not the vertical leading to God. “What the rich man has forgotten in his grasping focus on this horizontal line of his life is the vertical line that reaches up toward God.”

Catherine showed how the early Christians prayed – “The early Christians prayed like this—by reaching up and out with their palms up. As they prayed in this way, they remembered this vertical line of their lives, their feet rooted in the goodness of God’s creation, while they reached up to God with open hands…”This prayer posture with open hands stretched out and up reminds us that God is the one that fills our open hands when we ask. Open hands are open to all that God wants to give us, and all that God intends for us to share. Open hands reach beyond the finite into the infinite. Open hands reach up into God’s light.

“In the Colossians reading for today, the writer shows us that reaching up into the infinite helps us become rich toward God and generous toward our neighbors…In the light of God’s love, then, our lives are not meaningless, but full of meaning, full of light and God’s goodness that we shine into the world.

Finally Catherine used a story Rabbi Daniel Cohen writes in his book What will they say about you when you are gone? Creating a Life of Legacy

“And then he tells a story about a man who wanted to decide which of his three sons would inherit his estate. So the man came up with the idea of giving his inheritance to the son who could best fill an empty room. The third son won with a candle, lit a flame which filled the room with light.

Cohen says, “When we lighten a dark world, we emulate God, and our souls will be on fire. When we make small differences in the world for even one person, we align ourselves with life’s purpose,” and, I would add, we align ourselves with God’s purpose for us.

“When we live with open hands full of God’s light, everything that we do in this life, on this horizontal line, is full of meaning that will stretch far beyond the day when our hearts stop beating because we have become conduits for God’s infinite light to flow into the world through our us long after our hearts have stopped beating.

“Stand up again. Reach up into God’s light in prayer, open your arms in love, open your hands, and go be God’s light in this world. ”