20th Sunday after Pentecost, October 11, 2026

Scriptures: Isaiah 25:1-9; Psalm 23; Philippians 4:1-9; Matthew 22:1-14

The letter to the Diocesan Convention by Bishop Mark Lattime was read by Nancy Jo Bleier, Worship Leader at the Sunday service.

Aiming for a Future Worthy of Hope

2026-10-03, Bishop Mark Lattime

“Do not let your hearts be troubled.  Believe in God, believe also in me.”

Welcome to the 51st Convention to the Episcopal Diocese of Alaska.  Here we are gathered online; together and yet dispersed.  Which is not new to us.  This is the third time we have held a Convention using this technology.  I still remember the first time we did this.  There was a lot of anxiety and opinion about it.  We had a lot to learn.  The online or “virtual” setting wasn’t the same, isn’t the same, as all our previous gatherings.  There were things lost in this “new” way of gathering to conduct the business of the Diocese.   

But we did it.  And, we have grown from the experience.  I continue to be inspired, and a bit awestruck, by the number of our congregations since the pandemic who continue to offer an online option for their worship.  This technology has expanded our reach, connecting us with siblings in Christ around the globe, and, even, just down the street.  

There is an irony, or, perhaps, a caution in this: Technology has expanded our ability to connect beyond anything many of us could have imagined 30 years ago--we are well connected, and, yet, loneliness has reached epidemic levels, and selfishness, and dare I say nihilism, are also rising to alarming levels.   

Which is to say that there are a lot of troubled hearts in this well-connected world.  

And what did Jesus say to his disciples about their troubled hearts, their fear for the future?   He offered belief.  Troubled hearts need something to believe in—a future worthy of faith and hope.  Believe in God, believe also in me, Jesus says.  

I have a reminder set in my calendar for October 1 that I entered 20 years ago.  It popped-up just two days ago to remind me of the anniversary of my first solo as a student seeking to earn my wings.  I remember that day very well.  And I remember talking to myself the whole time.  Watch your speed, trim, eyes outside, look at the horizon, pitch, power, eyes outside, look at the horizon.

On of the most difficult flying maneuvers to master, believe it or not, is straight and level flight.  My flight instructor taught me very early in my training that the key to straight and level flight is to look at the horizon (when not in IMC).  Aim for the horizon.  Fly towards the future.  

Which requires that you have a horizon or a future you can believe in.  

When flying, if you can’t see the horizon out the window, you’re in trouble.  The body gets disoriented.  You need a horizon you can trust, that you can believe in.  This is why aircraft have instruments to provide a horizon when flying in clouds.  

Jesus gives us a horizon—a future to believe in and to hope for.  As people of faith in this changing world, that is our crucial calling—our witness: to be communities that practice hope and faith in a future that nourishes life, love, and the flourishing of all humankind, a future that looks like Jesus and the Kingdom of God he made manifest in his life, death, resurrection, and ascension.  

I recently read in a book by futurist Bob Johansen, Bishop Andy Doyle, and AI poet and artist Jeremy Kishbaum that made this very powerful statement about faith:  “faith begins when we agree to connect with each other in search of a flourishing that none of us can enjoy on our own.  It’s the choice to recognize that one human’s future is connected to another person’s future; to regard the welfare of the community as my welfare, rather than as a consolation prize after my needs are taken care of.”

And there it is: that is the horizon that faith gives us—the thing that I believe gives us a unique and crucial role in nurturing hope for the future.  Our belief or faith in Jesus is a communal faith—it is not simply a personal faith.  Belief in God and belief in Jesus binds us together as a body—a community that discerns that the future—the horizon that guides us is the Kingdom of God revealed in Jesus of Nazareth.  It is a horizon, a future, where there is flourishing for everyone, all creatures, and even this good earth.    

That is a future and a horizon worthy of our witness.  But more, it is a future worthy of our best efforts, intentions, and commitments to work for as communities of living incarnate beings.

In the news recently, a former AI engineer with Anthropic, Jacob Coxon, announced the terrifying possibility that AI could acquire the power to threaten human survival by the end of the decade.  Another engineer from Anthropic stated that there was a 10% chance that AI could cause human extinction within ten years.  

That’s not a future worth hoping for.  Indeed, it is a future without any hope at all.  

Don’t get me wrong, I’m not saying AI is all bad or evil.  It can be a powerful tool to benefit humankind.  My concern with AI is that it is NOT human, and the world needs a  human  touch—we need genuine human interaction to flourish, to hope, and to find meaning for our lives and our future.   That is the message of the Incarnation:  Jesus.

As the body of Christ, a community that puts into flesh and action our belief and hope in Jesus for the life of the word, we are the counter narrative to the AI world and a future without hope.  To quote Pope Leo XIV, we bear the “spark” of life that a machine will never have.  We also bear the image of God.   That spark that exists in all life, and the image of God that we uniquely bear calls us to witness to a future worthy of hope.

My prayer, and my charge to you as my term as your bishop moves toward a close, is that this faith we share—this communal belief in Jesus and the Kingdom of God will give us clarity on how our communities--regardless of numbers, can put our faith into action; working together for a future worthy of our belief in Jesus—witnessing and working for a future that gives meaning to life.

Back in 1950, the psychoanalyst Erik Erikson introduced the term generativity—this was 6 years before the term AI was first used.  And a long time and distance from what is now called “Generative AI”—the technology that AI uses to create new content like images, music, video, and computer code.  Erikson, however, saw generativity as a uniquely human experience and the primary developmental task of adulthood.  Generativity is the tension between creating something that will outlast us and becoming stuck, or stagnant, in self-interest.  It is about bringing forth something that is greater than ourselves, that calls us beyond ourselves and serves a world and a people we may never meet.  

That’s what it means to believe in Jesus.  That is what it means to be truly human, to carry the spark of life and image of God, and to believe that same spark and same image of God is found in every other human and is necessary—is the pearl of greatest value for hope for the life of the world.

This is our generative moment.  There is no more critical time for us to be witnesses to life and to the authentic hope for humankind as revealed in Jesus and his Gospel of love. 

I am calling us to embrace an active hope for the future as authentic human beings that believe God and Jesus hold the meaning for life now and in the future.  

And here’s my practical ask, the “what” I am hoping you will do:   I am calling on our congregations to take a sabbath from worrying about numbers in the pews--who isn’t there, or stressing about finances, buildings, all the things that tend to occupy our thoughts about church—the self-interest stuff of church life that more than anything serves only to trouble our hearts.  Lay it all aside.  Believe in God, believe also in Jesus.  

Instead, I want you to gather in prayer together, read scripture together, struggle together, and think about what you as a community--no matter how few, can do to contribute to the flourishing of life in the world now and in the world to come—in your household, in your community or even the world.  

It could be as simple as personal commitment to contribute to agency committed to the relief of suffering; or working with other to start or support a feeding program once a month; or it could be something as complicated as a building project for the unhoused.  I saw that Pope Leo challenged the Church to renew its alliance with artists and cultural institutions to safeguard humanity and genuine human creativity in a world of growing AI generated images and music.    

Of course, you know you are doing these types of ministries already, I’m proud of the many ways our communities are serving hope for the future.  Invite others into the work and into the hope and meaning it offers for the future.

Shortly you will have an opportunity to perhaps do some of this generative work in small groups.  I pray that time might help you develop clarity for active acts of hope—genuine human disciplines of faith and hope for the future.

Finally, I want to take a moment of personal privilege.  As you know, I have announced my resignation and have asked the Standing Committee to begin the process for the search and election of the Ninth Bishop of Alaska.  You will be hearing from the Standing Committee later in this Convention about this process and how you may participate.

Serving as the bishop of Alaska has given meaning and purpose to my life.  I cannot adequately express the honor, the joy, and the deep love that I hold in my heart for all of you and this land.  The clergy will tell you that I often say that we are all interim ministers.  The only difference is the length of time each of us serves.  But regardless of the term, the ministry forms you—it becomes part of who you are.  This is a precious gift I have received from you and will carry with me the rest of my days.  

I have nothing but gratitude for all that has been and only great hope and excitement for the future that the Holy Spirit is already bringing into being for this Diocese.  Let us embrace that future with joyful expectation.  It is a future worth hoping for.  

God bless you all.  

19th Sunday after Pentecost, October 4, 2026

Scriptures: Isaiah 5:1-7; Psalm 80:7-14; Philippians 3:4b-14; Matthew 21:33-46

Reflection by Kit Allgood-Mellema, Worship Leader

4 October 2026, 19th Sunday after Pentecost, Proper 22 A

This week during our reflection time, I’d like to share some words and thoughts from other voices. First is a portion of Diana Butler Bass’s ‘Sunday Musings’ column on today’s gospel reading. As I was reading it, I was reminded of a letter I had read earlier in the week – a letter summarizing the recent Episcopal House of Bishops gathering - and how the two pieces connected with each other. Both remind us of our role as the recipients, the caretakers and the bearers of God’s word, God’s gifts and God’s hope, even as we navigate difficult times that leave us questioning what we are to do, what we can do to work for future of God’s Creation.

From Sunday Musings, by Diana Butler Bass:

Today, October 4th, is the nineteenth Sunday after Pentecost. October 4 is also the Feast Day of St. Francis! This is the last day of the Season of Creation.

This weekend, the readings from both Isaiah and Matthew remind us that human injustice can ruin God’s vineyard. The vineyard is a poetic image for the Kingdom, the place where everyone sits beneath their own vine and fig tree — a garden restored where there is no want and peace reigns.

We humans long for such a future. But what stops it from arriving? After all, God is, well, God! Can’t the Kingdom come through divine fiat?

Ancient wisdom teaches something different, however. What impedes the bountiful harvest in God’s garden?

We do.

(Kit’s notes: Diana goes on to the readings for the day and the body of her reflection. The following are her closing words.)

The implications for the Season of Creation are clear — if you are worried about the vineyard, DO SOMETHING. Caring for the vineyard is OUR job. One of the best things we human beings can do is to stand up against injustice because corrupt rulers will always destroy the vineyard of God.

The message is also fitting for St. Francis Day. The spiritual movement begun by him was, at its heart, a movement to cleanse a corrupt church and restore it to the purity and simplicity of Jesus’ teachings of compassion, creation, generosity, and peace.

There is much to ponder on this Sunday. And there is reason to be mad, to let the vineyard just go to rot. Yet, some of us refuse to give up. Vines must be dressed and tended, wild boar need to be chased away — even while we plead for some sacred assistance cleaning up the mess.

And now the letter from the House of Bishops:

A pastoral word to The Episcopal Church from the September 2026 gathering of the House of Bishops

Sep 28, 2026

“We look for the resurrection of the dead and the life of the world to come.”

— The Nicene Creed

“See, I am making all things new.” — Revelation 21:5

Dear People of God:

Grace and peace to you in Jesus Christ our Lord.

The bishops of The Episcopal Church gathered from Sept. 22-28, 2026, at Camp Allen Conference Center in Navasota, Texas. Our gathering included 118 bishops and bishopselect, representing 93 dioceses and special ministries across 17 countries and territories. Mindful of the pressures and challenges facing our world and our church, we are grateful for this time set apart for spiritual renewal and focused work. We leave this meeting with deepened relationships and renewed commitments to the ministry we share in Jesus Christ.

Over the course of our meeting, we held in constant tension a clear-eyed look at the realities of the present and a persistent hope for the future. We received the latest draft of Presiding Bishop Sean Rowe’s strategic framework: Our Courageous Witness. This vision for The Episcopal Church has three strategic priorities that will compel our church to proclaim a Christianity that is authentic, expansive, beautiful, and unafraid; connect, convene, and coordinate resources across the breadth of our church; and better organize and allocate our resources to support the work of the Gospel.

We spent time learning about the opportunities and challenges of artificial intelligence as we reflected on the theological and existential questions of what it means to be human. Our time with futurist Bob Johansen, from the Institute for the Future, gave us the opportunity to engage in future-back thinking to help us better align our shared mission and ministry over the next decade.

As we have done in previous meetings, we continued to engage matters critical to the vitality of our church, including theological education, church planting, congregational redevelopment, and the ongoing dialogue toward a full-communion partnership with the United Methodist Church. We were joined by Mary Kate Wold, chief executive officer and president of the Church Pension Group (CPG), who shared the broad research being conducted by CPG to better align its services with the changing needs of the church.

A highlight of our time was our visit with the Most Rev. Sarah Mullally, who joined us on the six-month anniversary of her installation as the 106th archbishop of Canterbury. Echoing many of the themes of our week, Archbishop Mullally spoke of our call to grow in cultural competency and spiritual maturity and encouraged us to nurture confidence in the Gospel as we move from fear to hope.

Each time we gather as the House of Bishops, God meets us in word and sacrament, and we see God at work in one another. Our meeting has been marked by a holy vulnerability. We remember not only who we are, but who authors our lives and renews our hope. The ability to hope as bishops and as the church seems ever more important in our present circumstances.

Our ancestors faced seemingly insurmountable troubles, yet their hope for us and future generations was boundless. Hope is a gift given to us by a God who loves us completely. With God’s grace, we meet all manner of circumstances with hope. Our hearts may tremble with fear, but with confidence we look for “the life of the world to come.”

In the book of Revelation, we are given a glimpse of God’s future, the promise of a new heaven and new earth (Revelation 21:1). The hope of this new creation frames, but does not erase, our present struggle.

The Apostle Paul holds this tension in his letter to the Romans. He does not deny that the sufferings of this present time are real but insists they are not worth comparing with the glory to be revealed (Romans 8:18). As we look for “the life of the world to come,” the whole creation groans in labor pains, and so do we. We groan in pain because the former things have not yet passed away. We also groan in hope because we know what is to come. Yet we do not groan alone. The Spirit intercedes for us and within us with sighs too deep for words.

We believe what God began in the resurrection of Jesus Christ, God will complete in the new creation. God will dwell with God’s people and wipe every tear from their eyes (Revelation 21:3–4).

As we move from fear to hope, we are called to live now as an embodied sign of God’s future. To draw near to those who weep. To bear the burdens of those who are suffering. To work for justice, healing, and reconciliation. To stand in confidence that God, not fear or death, will have the final word.

18th Sunday after Pentecost, September 27, 2026

Scriptures: Ezekiel 18:1-4,25-32; Psalm 25:1-8; Philippians 2:1-13; Matthew 21:23-32

Reflection by Kit Allgood-Mellama, Worship Leader

27 September 2026, 18th Sunday after Pentecost, Proper 21A

If I say the word ‘fair’ (f-a-i-r), what comes to mind? This is a word that has a lot of meanings, so I’ll say now I’m not thinking of the weather, or the annual gathering where we celebrate the harvest, eat too much fried food, and risk life and limb on crazy rides. I’m thinking of the word that might apply to the landowner’s sons in today’s parable, or the chief priests who were trying to trip up Jesus; or to the new believers in Phillipi who were struggling to live into their new-found faith, or the weary exiles of Israel in Ezekiel’s story of a people longing for relief from suffering they felt was imposed upon them unjustly.

Merriam-Webster defines fair as ‘marked by impartiality and honesty; free from self-interest, prejudice or favoritism; conforming with rules, equitable. Do any of those match your thoughts about fair or fairness?

‘That’s not fair!!’ We’ve probably all said that ourselves, both as children and adults. The search for fairness and accusations of unfair treatment are all part of the human condition. Take any one of the definitions above, state it as a negative, and you will have a word to describe most of the causes of individual and collective protest and discontent that pervade the world today. The theme of what is fair is certainly well-covered in scripture, beginning in Genesis. The snake persuaded Eve and Adam to do a forbidden act by appealing to their sense of fairness – God has all this knowledge, so why shouldn’t it be shared with you? From the story of Cain and Abel to the fear and envy Herod felt for the anticipated King of Israel, and yes, to the questions the religious leaders asked Jesus in Matthew’s gospel, we can find many examples of fair and unfair treatment.

Listening to today’s gospel reading, did you think the chief priests were being fair to Jesus? All they did was ask him a question; the problem was that one answer could have given them cause to denounce Jesus as a fraud; another could have led them to condemn him as a heretic and a threat to the faith and the empire. Jesus gave them a chance to find common ground and asked a question of the leaders. When they realized they couldn’t safely answer, they said they didn’t know. Rather than denouncing the leaders for trying to lead by virtue of their power, Jesus responded by telling them a parable about the way each of two sons behaved when asked by their father to work for him. As he finished, he asked the chief priests which son had done what he’d been asked; they replied that it was the son who at first had said no but later changed his mind and went to work. Jesus then reminded the chief priests that the people who they least expected to go to the kingdom of God – the ones who the leaders condemned as hopeless sinners – would be the first in the kingdom, because they were the ones who had first believed what they heard from John the Baptist. In his words and in his manner, Jesus became the perfect example of God’s fairness to all.

Fairness can be a difficult concept to pin down, but I think Jesus’s responses give us a perfect picture of what is fair and isn’t. The chief priests focused on themselves and on keeping their own power structure in place so they could use it to keep their positions and influence. Jesus focused on the people he’d been sent to save - the poor and suffering; those on the margins of society, unseen by people with wealth and power. He advocated for the unclean and undesirable; for those labeled as outright sinners – the tax collectors and prostitutes. And yes, he even cared for the chief priests and leaders of the Hebrew faith.

Jesus showed us God’s way of life, God’s fairness, God’s love for all of creation, including those who had yet to see they were beloved children of God. The religious leaders did not realize that leading by power they held - the power of fear, envy and pride - was not the same as leading by God’s power of love, compassion and justice. Some of the leaders would find that knowledge and faith; others would not.

In a world like ours, so many people wake up each day knowing the odds are stacked against them. They feel the burden of struggling under unfair conditions, rising costs, a changing environment, and a sense that they are not given the respect and dignity that is the right of every living being. In this world it is more and more important that we ensure everyone everywhere knows that fairness and justice belong to all, not just a special few. Everyone has the right to live in a safe, peaceful and life-sustaining environment. They have the right to learn and play and rest in secure conditions. Everyone has the right to food, housing, clothing, education, work, and health care that doesn’t break the bank. This is not about those who deserve and those who don’t deserve. This is about living in harmony with God’s fairness that knows no boundaries, that embraces all people without question or hesitation.

Jesus showed us how to share the story of God’s love for us, a love that is so all-encompassing and so generous, it is almost beyond belief. And it is ours to generously share and bring to the world in ways that only we can. We have promised in our baptismal covenant that we will strive for justice and peace among all people and respect the dignity of every human being and every living being. We promise we will do this, with God’s help.

Thanks be to God! Amen!

16th Sunday after Pentecost, September 13, 2026

Scriptures: Genesis 50:15-21; Psalm 103:(1-7), 8-13; Romans 14:1-12; Matthew 18:21-35

Reflection by Nancy Jo Bleier, Worship Leader

Reflection 9/13/26. Season of Creation

As Kit mentioned last Sunday there are scriptures that make her squirm. This passage from Matthew 18: 21-35 has always made me cringe. In reading through it I realized that the parable isn’t about being revengeful but about forgiveness. Looking at all of our readings today the theme is forgiveness.

What are your thoughts about forgiveness? Does talking about it make you squirm? This is a principle that is central in church relations and resolving conflict. This seventy times seven is found in Genesis 4:24 and Luke 17: 3b-4 - all related to forgiveness using an exaggeration to get the point across. So I did the math of 70 x 7 = 490 times.

I am just back from visiting the Canadian Maritimes. One stop was to the Millbrook Cultural and Heritage Center, Nova Scotia. This museum is dedicated to the region’s indigenous Mi’kmaq people. Our interpreter/staff member told her family’s story of Canadian Reconciliation for boarding school trauma. The mass graves found of the children on school grounds. I can not remember her exact words; more of the tone I heard. Their pain has been for generations. They were forgotten. She talked about how her father and his family needed to be forgiven. How her people had to learn not only how to survive but how to show love and care for others. We were in tears and so was she as she told her story. We have heard this story in the USA especially around religious boarding schools. The trauma that goes on for generations with alcoholism and poverty haunting families.

Let us hear again today’s Gospel reading from the First Nations Version: An Indigenous Bible Translation of the New Testament:

Stands on the Rock (Peter) came close to Creator Sets Free (Jesus). “Wisdomkeeper,” he asked, “how may times must I forgive a brother or sister who does wrong to me? Is seven times enough?” “Not just seven times,” Creator Sets Free (Jesus) answered, “but seventy times seven.”

To help them see more clearly into the ways of forgiveness, he told them a story. “

So then, Creator’s good road is like a ruler who wanted to collect the debt owed to him by his hired servants. The first one brought to him owed ten thousand horses. The man could not repay him, so the ruler ordered that the man, his family, and all he owned be sold to pay for the debt.

“The servant fell to his knees before him and said, ‘Ruler, give me time and I will repay all that I owe!’

“The ruler felt sorry for the servant, set him free, and released him from his debt.

“But that same servant went to one of his fellow servants who owed him only a small horse blanket. He took hold of the man’s throat and said, ‘Pay me all that you owe!’

“The man humbled himself, bowed down and pleaded, ‘Please, give me more time and I will repay you!’

“But he would not even listen and threw the man into prison until he could pay all that he owed. When his fellow servants saw this, it made their hearts fall to the ground. They went to the ruler and told him the sad story.

“The ruler had the man brought to him and said, “You worthless servant! How could your heart be so cold? I forgave you all your debt because you begged me to. Why would you not do the same for your fellow servant?”

“The ruler was angry with him and put him in prison to be punished until his debt was paid in full.”

Creator Sets Free (Jesus) looked deep into the eyes of the ones who walked the road with him.

“My Father from above is warning you that the same thing will happen to you

unless, from your heart, you each forgive your fellow human beings.”

“Forgive from your heart” is what I hear and read in both of these versions. Feeling sincerity. The unleashing of love for the wrongs that have been committed. Give up or cease feeling resentment. Grant relief from payments /debts.

From the Season of Creation for Episcopal Parishes listen to the following words.

“Nothing is Lost” from Ladder to the Light, Rt. Rev. Steven Charleston. Citizen of the Choctaw Nation, author, served as Bishop of Alaska, staff officer for Native American ministries and Dean of the Episcopal Divinity school.

“In the days of conquest, when darkness covered the land, the hoop of many nations was broken, the story of many people lost—-and lost forever. The number who perished will never be counted, but their graves are still here. Their testimony is written into the earth. The wisdom of the ancestors is a mist over the valley, a cloud passing before the moon. The teachings of the elders can be heard in the rain, the message of the poets seen in the first stars that put the sun to bed. Nothing is finally lost. The ancient visions are within us. The old dreams are part of us. The steady rhythm of hope was never silenced. It beats today for all who would hear it. It beats within me. It beats within you. Life is still growing beneath the concrete. The sound of the earth is breathing beneath the glass and steel.”

Someone who embodied Bishop Steven Charleston’s words is Joel Jackson, Kake Tribal Leader who died 8/29/26. His legacy is his advocacy for protection of the Tongass National Forest, subsistence and other Indigenous rights, obtaining an apology from the US Navy in 2024 for its 1869 bombardment of Kake, and Alaska Native cultural healing projects. He cared and mentored others to care. Daily Sitka Sentinel obituary quotes his uncle Ken Jackson who said ‘’ Joel listened a lot to the older ones… he had an ability to listen and then make a decision.”

As we move forward in our service and out the doors of this church, I ask you to listen to the wind, the birds, to music and to voices of others who are hurting. Pray without ceasing from your heart to forgive seventy times seven for reconciliation of justice, peace and healing for our community of creation.

Gloria to God, sustaining, redeeming, sanctifying, as in the beginning, so now, and forever. Amen.

Nancy Jo Bleier, Worship Leader

15th Sunday after Pentecost, September 6, 2026

Scriptures: Ezekiel 33:7-11; Psalm 119:33-40; Romans 13:8-14; Matthew 18:15-20

The Reflection is by Kit Allgood-Mellema, Worship Leader.

6 September 2026, 15th Sunday after Pentecost, Proper 18A

Most of us have probably heard some texts from scripture that make us uncomfortable. Not so long ago, if certain readings showed up in the calendar, I would check the schedule to see if someone else was available to give the reflection. These days, though, I tend to look at those ‘uncomfortable’ readings more as opportunities to go deep into the scriptures, to challenge my beliefs, my relationships with God, with Jesus, with the Spirit, with this congregation, with people here and people far away, with the entire created world.

To be honest, today’s gospel is one of those that makes me a little squirmy. Knowing that, I began to prepare by trying to figure out what was making me squirm. I read Matthew’s passage from three different sources; I included several verses before and after today’s selection. I noted the words and ideas that jumped off the pages at me.

When I was done, the word that stood out for me was in two of the three versions; that word was ‘sin.’ ‘If someone sins against you . . .’ (The Message version used ‘hurt’ in place of sin.) The word ‘sin’ is used often in the Bible and also in our Book of Common Prayer, so I decided to look the word up with the hope that I could figure out why it made me uncomfortable - and what better place to start than the Episcopal Church’s online glossary.

A quick search in the glossary for the word ‘sin’ took me to a page on the church website that featured a photo of Presiding Bishop Rowe, shrugging his shoulders, under a note that said, ‘Page Not Found.’ Below that were these lines: ‘Seek, and ye shall find . . . just not on this page.’ Followed by ‘Knock, and it shall be opened unto you: Try typing keywords into our search bar.’ Gotta give it to us – we do have a sense of humor. But on another page, I was able to find this short definition: ‘Sin is intentional disobedience and rebellion against God. It alienates us from our true selves.’

Various dictionaries define sin as ‘an offense against religious or moral law; a transgression of the law of God; ‘state of human nature in which the self is estranged from God . . . as a result of breaking God’s law.’

I decided to make another attempt with the Episcopal Church resources and turned to the catechism pages in the Book of Common Prayer; on page 848, our prayer book tells us, ‘Sin is the seeking of our own will instead of the will of God, thus distorting our relationship with God, with other people and with all creation.’

Sin prevents us from fully loving God, God’s people – including our family, friends, those we know and even those we don’t know - and all of God’s creation.

Knowing that then led me to look at the idea that stood out for me in this passage – that of facing a person who had sinned, whose relationship with God and creation was broken. As someone who doesn’t like conflict or confrontation, the thought of going to another person and pointing out a wrong really made me uncomfortable, until I realized that for years I had been reading into this passage words and ideas that were not there! Jesus was not talking about conflict, or confrontation, or arguments. As he continued to tell his disciples about reconciliation, forgiveness, living and praying together – all the work we heard in today’s readings - Jesus was preparing them to lovingly build up the emerging communities of God and the kindom of God here on earth. He was reminding those around him that when he was no longer on earth with them, it would be up to them, the disciples, to live the life he had taught them, and to teach others how to live a life grounded in God’s love, even if that meant sometimes speaking with another person about a wrong that had been done. It was not about confrontation. It was all about tenderly bringing people into community.

You may have noticed I just said, ‘the work we heard about in today’s readings!’ Put an emphasis on the ‘s,’ please. All our readings this week are about the commandments, about the role of love in our relationships, about teaching and living as an example, and about gathering in community and finding strength and support and life together, through all the times of our lives. This started with our opening prayer this morning - a version of the Shema, that reminds us to love God with all our heart, soul, mind and strength, and to love our neighbors.

No, this gospel is not about conflict and confrontation – this gospel is about connection. This is about coming together with love and compassion, about supporting one another on our walk with God, in God’s Creation. It’s about following our baptismal covenant, when we promise that with God’s help, whenever we fall into sin we will repent and return to God. It’s about listening to and learning from one another, about finding peace as we heal that which has been broken or damaged. It’s about finding wholeness, knitting together people and communities that have been broken apart, that feel estranged. It’s about weaving all our lives into the pattern that forms the fabric of all Creation.

What does that mean to us today? As we begin the 2026 Season of Creation, we look to the theme of “Living Water . . . as a powerful biblical vision of hope and ecological healing. . . .the image of living water flowing from God’s sanctuary reveals divine healing that renews land, water, biodiversity, and human responsibility towards the whole creation.” (from the Season of Creation Celebration Guide). We are reminded that throughout the world today, there are areas too many to count that have lost their water resources. Too many people have no access to clean water for drinking, cooking and washing. There are rivers that no longer flow freely, wells that have run dry, streams that were once full of diverse life that are now too polluted to breathe and support any life. We can’t begin to name all the ecosystems that have been damaged or stripped bare, many beyond repair. Water that was once alive and supported life is no longer safe. The life and creatures the waters once supported, the life that has fed and nourished our bodies for millennia, is now in danger of disappearing.

Today we are called to pray for our created home, the earth, sky and waters. And we are called as God’s beloved to take action, to acknowledge the harm we have caused to the precious gifts of water and life, and to call out to ourselves, to each other, and to all those who share the responsibility for this sin against creation to acknowledge and respond to save our Living Waters and bring healing to the earth. We are called to find our common ground, to connect, to come together with energy and compassion to support one another and creation, to love creation back into wholeness.

Thanks be to God! Amen!

14th Sunday after Pentecost, August 30, 2026

Scriptures: Jeremiah 15:15-21; Psalm 26:1-8; Romans 12:9-21; Matthew 16:21-28

Reflection by The Rev. Kathryn Snelling, Deacon

14 Pentecost August 30, 2026

The Rev Kathryn Snelling, Deacon.                 

I am looking out at the folks sitting in the pews and I think there may be enough grey heads out there, plus mine included, who would remember 45 records. 

The little singles vinyl record with the big hole in the center, and you had to use that little gizmo to fit it on the turntable of your record player. And maybe you had a player that came in his own case with a lid. And maybe you had a little case with all your favorite hits on the A-side  that you would put on the turntable and play over and over.

 And on the B-side - ehh - maybe not such a hit.

Last Sunday we heard the A-side. When Peter made his declaration that Jesus is the Messiah, the son of the living God. And Jesus blesses him and gives him a new name, Rock.

Today, we hear the B side. Or at least at the start.              

After Jesus has begun to speak to the disciples about what is to come; 

his going to Jerusalem, the suffering, the abuse and rejection by the  religious leaders - and his eventual death. 

And we are told he speaks very openly and plainly so that there is no way for them to not understand him,  or so he hopes.

That’s when Peter pulls him aside, for a private consultation.

“Oh no Lord, that must never happen to you. I won’t let it happen. Don’t worry, when it comes time to storm the castle, me and the guys will protect you. I would take an arrow for you”  And he probably would have.

And of course he gets an answer from Jesus that he isn’t expecting;

“Get behind me, Satan.”

But, you know, I don’t think Jesus was calling Peter Satan. I think Jesus was speaking directly to Satan,  who he saw through Peter - trying to use Peter.  

Recall the way that in Luke’s Gospel account, he ends Jesus’s time in the wilderness with;  “and the devil left him — until an opportune time.”

 I think Satan saw an opportune time - while Peter was still envisioning a conquering, warrior messiah. And the devil tríes to manipúlate Peter’s love and care for Jesus to keep him in that mind-set. And maybe trip up Jesus.

So Peter does get renamed, again. But it isn’t Satan. Actually, it’s another kind of rock, a stumbling block.                                 

“You are being a stumbling block to me, keeping your mind on worldly things and not divine things.”

Ah, they can be so subtle those stumbling blocks.

The world has never had a shortage of stumbling blocks. 

They show up in a lot of “isms”; racism, sexism, whiteism, colonialism, and on.

They can even appear as good intentions. 

But Jesus will have nothing to do with it.

So he gathers the disciples again and he tells them “if anyone is to be my disciple he must deny himself  and pick up his cross  and follow me.”

And then goes on to say — that those who would save their life will lose it,  and those who lose their life for his sake, will find it.

Deny self - take up your cross - lose your life to find your life

These words have resonated through the centuries.

 And unfortunately,  as has happened with other bits of scripture,  they have not always been used well, but rather to the detriment of self and others. Rather like stumbling blocks.

When reading and reflecting on Jesus’s words that can seem ambiguous or puzzling and may be susceptible to our “humanism”.

We need to reflect on them  in the light of what Jesus taught and how he lived. 

We often reflect on his sacrifice for us on the cross.

But today,  let’s reflect on his sacrifice in becoming human. 

Daily, he chose his cross of humanity.  He could’ve picked up his divinity at any time. 

But instead,— he chose to humble himself and be fully human. 

Time and time again we see him showing compassion even when he was exhausted - or frustrated. 

He showed understanding and care of basic human needs, sharing some of them himself; food, rest, companionship. 

He demonstrated how to care for one another. Think of his drawing them away from the crowds for rest and recuperation. Think of him washing their feet.

He taught through story, parables that people could relate to.

And when he shed light  on how and where the world was broken - even his dissenters, the Pharisees, Sadducees and other religious leaders, were in awe of his teachings - angered, yes, but amazed as well.  

And through his life and teachings he showed how much God loves us. 

In word and deed,  he showed us the sacrifice that God desires; to love justice, do mercy and to walk humbly with God.                                                                                  

Individually, we are called to this daily. 

But also,  we take up crosses as community. As this particular part of Christ's body.

We have picked up the cross to feed the hungry in our community; we do this through our donations to the food banks, our  participation in the Manna meals, and the other ways that we seek to provide for others. Sacrificing our resources, our time and our energy.

And I can’t help wondering —  what other cross this community may be called to pick up?

So, to paraphrase what the the Apostle Paul expressed in his letters to the churches; 

 We die to self so Christ can live in — and through us.

We lose our life - of self-centeredness - that would deny the needs of others and deny our need for others 

so that — we may have a life that is Christ centered and bound in love. 

Love of God, — love of self, — love of neighbor —and love of all creation.

We all have our cross that we choose to take up daily, remembering that Jesus goes ahead — and we follow.

Embraced by Christ’s love, let us answer the call to live beyond ourselves.

To be the heart and hands of Jesus — in those places of need that abound yet in the world today.— And to see Jesus there, in the presence of neighbor.

Amen

13th Sunday after Pentecost, August 23, 2026

Scriptures: Isaiah 51:1-6; Psalm 138; Romans 12:1-8; Matthew 16:13-20

Sermon by The Rev. Kathryn Snelling, Deacon

Well, as we all probably know our English language can be a little quirky. Some words sound the same - through and threw for example, sound the same, but when used mean something totally different from each other. It is only in context that you understand  - “ he threw the ball through the window.”

And sometimes the meaning of a word, overtime, changes through social and cultural evolution and can flip to mean something quite different

One such word is silly. Now if I say that something or someone is silly, what do you think about that something or someone? We think they are being foolish or it is something not to be taken seriously. Yet originally the word meant blessed, fortunate, someone to be envied. 

Today if we began The Beatitudes with “Silly are the poor, for they shall inherit the earth.” We would be met with a quizzical brow.

Other words though spelled and pronounced the same can mean different things depending on the context. 

In our Gospel this morning, we have two such words.

Now there has been great debate - and it is still ongoing - around the word “rock”. 

 In Matthew’s text, the Greek word is used twice but in different forms, meaning different types of rock. 

After Simon’s declaration that Jesus is the Messiah, Jesus renames Simon “Rock” when he says “you are Peter “Petros” and on this rock ”Petra” I will build my church.”

Petros means a smallish stone. Could be as small as a gemstone or the size of a stone used for building - but basically a stone that is movable. On the other hand, Petra means a very large, foundational stone, as in a mountain or cliff side, not so moveable.

Now the short of it is that our Roman Catholic friends believe Peter as the foundation that Jesus built his church on- while Protestants believe it is Peter's statement - that Jesus is the Messiah - is what Jesus built his church on.

Either way, Jesus says, “ I will build MY church.” It is Jesus’s church, after all.  

From the ground up. And he is the Master Builder.

So I have come, for myself, to a very Episcoplian answer. I think that instead of either/or it can be both/and.

We certainly see Peter being the rock that Jesus saw in him as he becomes the leading, foundational voice of the emerging church.

And that is the other word - church.

At the start, this emerging church met in peoples homes or in the fields and in the temple - until they were no longer welcome. And later, when under severe persecution, they met in the catacombs or wherever they could safely get together.

Now this may be information many already know, so please bear with me.

It wasn’t until the fourth century, when the emperor Constantine recognized and legitimized Christianity that cathedrals, Basilicas and other structures built specifically for Christian worship began to appear. And now within most towns of any size it’s typical to find at least one church building. 

There was a saying about Sitka that we had as many churches as we had bars. 

I don’t know if that ratio still holds true but we do stil  have a fair number. Of both.

When I travel, I enjoy visiting local churches. Generally there is a cathedral that is open to the public during the day. I admire the architecture, the furnishings, stained glass and have a moment of quiet contemplation. 

And we have such a building here. In St.Peter’s. And when we look around at the architecture, the windows, furnachings, even the ceiling is in the shape of the hull of a boat - all point to Jesus and help us tell our story.

So we say “Mim will open the church each morning and Kit will be locking the church for the evening. And we know they are referring to this building.

Looking at the Greek word translated as church, its literal meaning is a gathering or an assembly. Not a structure, but people - coming together for a specific reason or a common purpose. 

The same word is used elsewhere to describe a political gathering like a city assembly, to manage the governance. Or a court, to hear cases.

I think it is significant that Mathew places Jesus and his disciples near the city of CaesareaPhilippi, a very important city of the occupying Roman Empire. Bustling with commerce and political activity.

In the shadow of this city, Jesus says he will build his church. And his church is to be a gathering of people with a common purpose: to establish, here on earth, His Kingdom, as in heaven. 

And so he asks the disciples, first, “Who do the people say that the Son of Man is?”

And they have ready answers as to what others are saying. But when he asks, "But who do you say that I am?” Only Peter speaks up. And says, not what he has heard others say, but what has been revealed to him in his own heart.

It is the same question Jesus asks all of us. And not necessarily once but periodically as we journey with him and grow in our relationship. Our relationship with Jesus, with God, the world and each other. 

We read in The Acts of the Apostles what the disciples did when they gathered; they shared in the teaching, praying, fellowship and breaking bread together.

Sound familiar? Yep. We’ve been doing just that ever since, in some fashion or another. 

And why do we come? Or perhaps I should pose it like Jesus -   why do you come? Does anyone want to venture a response? Well, I will offer some:

 We come to worship.  Yes, not because God needs our worship, but in response to the Love that we have received.

Do we come to hear God’s word? To read the scriptures and reflect on what we hear and how it affects the way we live in our world. As one of the collects states: to read, mark and inwardly digest…. Our scriptures are our guide book in navigating through life.

We come to lift up in prayer the needs and cares of the world, our friends and ourselves. As well as our joys and celebrations. 

And then there is Fellowship - the time we spend being together, present with and to one another. And this is widened to mean being present with those who join us on Zoom.

We have fellowship time in the See House after the service to provide opportunity to visit and share.

Breaking bread together. Later in this service we will be invited to the altar to share in the sacred broken bread of Holy Communion. But breaking bread together in other ways is worth making time for. Jesus intentionally spent that time with his disciples. Sharing meals in homes, on the road, campfires on the beach — to teach, yes, but also to build up and strengthen them individually and as a body. Knowing they would need each other to carry out the work he was giving them to do.

In all of this, all that we engage in, is for the building up of the church. The nurturing and supporting of each other so we too, can carry out the work we are given to do - when we go outside these walls  to our jobs, to school, to places where we volunteer, to participate in groups or organizations we belong to, Into all the various situations and experiences we encounter, ups and downs - successes and failures - the joys and the hurts - to know we don’t go it alone and that we are carried by Love. 

So that we can share that Love

Jesus’s church — a gathering of people, here in this place and throughout the world, who strive to live their life following His Way. Who measure their choices and guide their actions based on His life and teachings. And on His sacrificial love. 

Being present with each other and with our neighbors. In the beauty of this life and in the muck of it.

So I suggest that we have the keys to God’s Kingdom. To be co-builders of His kingdom,on earth as it is in heaven.

 To bind on earth what is bound in heaven: all that is evil, hateful, oppressive and unjust. 

And to loose on earth what is loose in heaven: all the compassion, mercy and boundless love.

Amen

12th Sunday after Pentecost, August 16, 2026

Scriptures: Isaiah 56:1,6-8; Psalm 67: Romans 11:1-2a, 29-32; Matthew 15: (10-20), 21-28

Reflection by Kit Allgood-Mellema, Worship Leader

16 August 2026, 12th Sunday after Pentecost, Proper 15A

We sometimes come across a reading with sections in brackets, as in today’s gospel reading from Matthew where the first eleven verses (10-20) are bracketed. I found two explanations for why this happens – the first is it gives the option to shorten what might otherwise be a long reading, and the second is scholars may question whether the bracketed section was part of the original text. At St. Peter’s, we usually include the bracketed sections, as we did today. Along with the three other readings we heard today these verses help show us a clearer picture.

Keep in mind - each of the readings we heard follows a common theme, a theme that includes ‘all the peoples,’ the nations,’ ‘all the ends of the earth,’ ‘the foreigners,’ ‘others,’ ‘mercy for ‘all,’ and Isaiah’s words, ‘my house will be a house of prayer for all peoples.’

To help set the stage, it’s good to know that the opening verses of today’s reading – the bracketed verses - are referring to the first nine verses of the chapter. In those first nine verses, the Pharisees had left Jerusalem to find Jesus in the countryside and chided him because his disciples didn’t wash their hands before eating, a tradition of the elders. Perhaps still aching at the loss of his cousin John, Jesus turned and lashed out at the delegation and took them to task, scolding them for breaking God’s commandments for the sake of their tradition.

We then come to today’s reading – beginning in brackets – which picked up right after Jesus’ comments to the Pharisees. Jesus called the crowd to come to him so he could explain what he had just said to the Pharisees, prompting this response from the disciples: ‘you have offended the Pharisees with your words!’ Jesus continued with his explanation, then chose to leave and go into the district of Tyre and Sidon, two ancient cities along the coast of what is now Lebanon. It was there that the main event occurred, the disturbance that ties all these readings together.

Mark’s gospel named her a Gentile of Syrophoenician origin, a person from the coastal area of Tyre and Sidon. Matthew’s gospel labeled her a Canaanite. That term might be a euphemism for foreigner but could also mean someone of a lower status. In the 3rd century CE someone in a written homily gave her a name: Justa. And because everyone deserves to be called by name, I am going to call her Justa.

As Jesus ended his day of travel, Justa suddenly approached, calling out to him, acknowledging him as Lord, begging him for help. Jesus did the unthinkable. He ignored her.

The disciples were adamant, ‘Send her away! She’s loud, she’s obnoxious, she’s bothering us!’ Jesus came back with a pat and dismissive answer. Not satisfied with his response, Justa did something very radical – she came directly in front of Jesus and knelt down before him. Kneeling before a person was a sign of respect and acknowledgment. But the person on their knees was also vulnerable and open. And yes, it was a sign of submission, but the disciples were about to get a lesson in how one could appear submissive and be powerful at the same time. On her knees, Justa spoke directly and honestly to Jesus. She took him to task just as he had done with the Pharisees. She spoke the truth back to him, the truth that even as a foreigner she had heard, that what he offered was offered to all. And finally, Jesus said yes. Her daughter was healed.

Did the disciples notice that Justa had done what Jesus himself had been doing all along? Justa spoke truth to power. She reminded everyone present that God’s promise of love was a promise encompassing all of creation. We don’t know anything about her status, her education, her family connections, but as a woman, as a mother with a daughter who suffered a terrifying illness, she felt she had very little to lose. She had no choice but to approach Jesus, as an outsider, as a woman who had very little social standing. She had to say the words that needed to be said. She had no other options. Let’s face it - it’s often those who have nothing else to lose who speak most clearly and honestly, who hold up a mirror, who shine a light back on our intentions, our words, our actions, who challenge those in power in ways no one else can.

I’m not going to dig deep to try to figure out why Jesus began to turn away from Justa. That’s been addressed by a lot of people who are more knowledgeable than I am. But I will say this – I wonder if Jesus was expecting a different response from the disciples. I wonder if he hoped they would say, ‘Lord, what can we do to help her?’ This was not simply a story about the great faith of one woman.

This is a story about Isaiah’s promise that God’s house would be a house for all people. It’s a story about God’s saving health among all nations, and about all the peoples praising God. It’s about God’s mercy for all, not simply a few specially chosen people. (Do those words sound familiar? We heard them earlier this morning.) This story is a reminder that we are all beloved people of God. This is a timeless story about yearning for a life that can be lived to its fullest, in peace, with justice and mercy, abundance and wholeness and love available for all to embrace and share.

This is also a story about what it means to be a disciple of Jesus. And it is a reminder that no one – not one single person - should have to beg for their basic needs and rights. Not for nourishment, nor shelter. Not for clothing or health care. Not for safety or justice or dignity. We each made a promise in our baptismal covenant to seek and serve Christ in everyone, to love our neighbors as ourselves, to strive for justice and peace among all and to respect the dignity of every beloved human. That’s what this story is about.

And this is a story about us. The question is, where will we find ourselves in this story? How will we help?

Thanks be to God! Amen!

11th Sunday after Pentecost, August 9th, 2026

Scriptures: 1 Kings 19:9-18; Psalm 85:8-13; Romans 10:5-15, Matthew 14:22-33

Sermon by Chip Camden

Proper 14

In today's lesson from Kings, we find the prophet Elijah in a cave.  Elijah is fleeing for his life again, because King Ahab of Israel and his wife Jezebel, who are promoting Canaanite religion, want to have him killed.  Elijah, a prophet of Yahweh, is a thorn in their side.  In the previous chapter of Kings, Elijah has convinced a large crowd of people by means of an impressive display of power that Yahweh is the true God and Baal is a fraud -- inciting the people to kill the prophets of Baal and return to Yahweh.  This episode followed three years of drought that Elijah had predicted, demonstrating the impotence of the rain god Baal.  He also predicted the very day that the drought would end.  You would think the royals would be convinced.  Instead, Jezebal threatens Elijah with immediate death.  

The throne is not as interested in religion as it is in cultural and political uniformity.  Jezebel was the daughter of Ethbaal, the Phoenician king of Tyre and Sidon.  Ahab's marriage to her cemented an alliance between the kingdom of Israel and the Phoenicians.  The worship of Baal had been a key element of Phoenician culture for centuries, since at least the Bronze Age.  It spread throughout the region and embraced many forms.  Before and during the time of David, it appears that even Yahweh was sometimes called Baal.  Coincidentally,  that was also a time when relations between Israel and Phoenicia were strong and friendly.  So when Elijah preached an exclusive, anti-Baal Yahwism, he was probably seen as an exclusivist, separatist radical.  That version of the worship of Yahweh even came with its own anti-Canaanite origin story.  Elijah needed to be silenced in order to consolidate cultural unity and political power across the region.

Elijah flees to the place where that origin story begins: Mount Horeb, the mountain where Yahweh appeared to Moses in the burning bush, and later gave the ten commandments to the Israelites. In this holy place, Elijah should be able to get a clear answer from God about all that has gone wrong.

But instead of an answer, God asks a question: "What are you doing here?"  Literally, the Hebrew says "What is here for you?"

Elijah responds with a litany of everything that's gone wrong with the nation.  Instead of responding to this, God tells him to go stand on the mountain and wait.  

Being on Mount Horeb, Elijah is ready for something big.  A great wind kicks up, so great that it splits rocks!  But God is not in the wind.  Then comes an earthquake!  But God is not in the earthquake either.  A fire!  Now we're talking Horeb-style!  But God isn't even in the fire.

Finally, a still, small voice.  Our translation says "a sound of sheer silence" (which might evoke the words of prophets that are written on subway walls and tenement halls rather than in the Book of Kings).  Either translation is reasonable; literally "a voice, silent, tiny"

In any case, it's not at all what Elijah expected.  Yet he recognizes God in it, because he wraps his face in his mantle, just as Moses had hid his face when he realized that God was speaking from the burning bush.

God repeats his question: "What are you doing here?"  Elijah repeats his litany of wrongs.  God doesn't say "I'm sorry" or offer comfort -- rather, God gives Elijah new marching orders:

1. Anoint Hazael king of Aram (roughly Syria).  After murdering his predecessor, Hazael will brutally invade Israel, taking all of the territory east of the Jordan as well as the city of Gath.

2. Anoint Jehu king of Israel.  Jehu will utterly destroy the family of Ahab and Jezebel, and will purge Israel of Baal worshippers.

3. Anoint Elisha as your successor.  This is the only one of the three tasks that Elijah performs -- he leaves the other two to Elisha.

All three of these tasks will work towards the elimination of the worship of Baal.  "Whoever escapes from the sword of Hazael, Jehu shall kill, and whoever escapes from the sword of Jehu, Elisha shall kill."

Not your typical Sunday school lesson. 

Seriously, though, what can we take away from this story?  Certainly we don't believe that we should execute those whose religion conflicts with ours.  Religious tolerance is a natural extension of the teachings of Jesus.   But one lesson we can take is against the state appropriation of religion for political ends.  That lesson is confirmed by other accounts where even pro-Yahweh kings are chastised for taking religious matters into their own hands.  God does not serve the state.

“But wait!” I hear you cry. “At least two of God’s action items for Elijah are political!”  Yes, that is true. God does not serve politics, but God can inspire us to political action in accordance with God’s will. “But…Hazael and Jehu are going to kill a lot of people!”  Part of the incarnational nature of God’s action is that it occurs in the context of our broken human systems. That doesn’t mean that God doesn’t want to change them for the better, though. When Elisha later tells Hazael that he will become king, Elisha weeps over the destruction that Hazael’s reign will bring. Hundreds of years after that, Jesus will teach us non-violence, and two thousand years later we still haven’t learned that lesson!  God always wants to move us towards the Way of Love, but it takes a long time due to our human limitations. Fundamentalists mean well when they insist on fidelity to God’s word, but they fail to recognize that God’s revelation comes to us through human filters. We often misapply God’s call in ways that are distorted by our brokenness. So two things can be true: we can be following God’s call at the same time that we are failing to do so in significant ways.  May God grant us discernment and growth. 

Another lesson can be drawn from the way in which God speaks to Elijah.  The "still, small voice" seems to call us to quiet contemplation, silencing the noise in our lives so that we can hear God speak in our hearts.  While that is true and a good practice, I don't think that is the only, or even the best, lesson here.  If we stop with this, we might expect God to speak to us every time we sit down and quiet ourselves.  No, I think the real point here is that God spoke in a way that Elijah wasn't expecting, yet Elijah heard.  One repeating feature of the prophetic narratives in the Bible is that God does the unexpected.  To hear God speak, you have to be out of your mind — your usual mind, that is.  The Greek word that is translated “repentance” in the New Testament is “metanoia”, which literally means “think differently”. That idea pervades Jesus' teaching, with "the first shall be last," "blessed are the poor" and other counter-intuitive sayings, not to mention mind-shattering deeds like walking on water and rising from the dead.  Whenever we try to put God into a box, to circumscribe what is God’s way of doing things versus what is not, then we are placing ourselves above God.  If we do that, we will be disappointed, perhaps even angered, by the unexpected.  If instead we open ourselves to God's surprises, we will find freedom and joy.

10th Sunday after Pentecost, August 2, 2026

Scriptures: Isaiah 55:1-5; Psalm 145: 8-9, 15-22; Romans 9:1-5; Matthew 14:13-21

Reflection by Nancy Jo Bleier, Worship Leader

8/2/26 10 Pentecost Morning Prayer
Matt: 14: 13-21
I read “the rest of the story” in the Daily Sitka Sentinel this week about a boat coming down Sitka Channel and anchoring off the UAS ramp. Some scruffy fishermen rowed ashore. Pretty soon the whole area from the Coast Guard on both ends, thru MEHS and SEARHC were filled up with people - families, women, kids, men. Some brought chairs they still had out from a local parade. UAS brought out more chairs plus tables. Many put the word out on FaceBook that some guy called Jesus was healing the sick at SEARHC.

I happened to be at an appointment at SEARHC so decided I better go down toward the water to see what was happening. I had heard that Jesus had been preaching good news in other villages in SouthEast Alaska. As we know rumors move quickly thru social media, amateur/
HAM radio and CB radio.

An obituary was in the paper this week for his cousin, John the Baptist. John who was in prison had his head cut off on the order of Herod. His disciples had buried him and let Jesus know. The word was Jesus had gone away on a boat most likely to grief the loss of this great man.

It became evening so his fishermen friends said “let’s send everyone on their way to find their own food and we’ll go to the Pioneer Bar”. Jesus said “they don’t need to go; we’ll feed them. But the fishermen said “all we have is 5 sourdough loaves and 2 leftover fish.” So this Jesus blessed the food, broke it up and asked his friends to hand it all out. Somehow this guy doesn’t believe in scarcity as there were 12 totes full of leftovers that went to Sitkans Against Family Violence, Salvation Army and other places. They had folks counting the crowd and they came up with most of Sitka plus another 2,000 from the ships in town came down to hear this Jesus.

There were no picket signs, no flags flying and no guns reported. Everyone was happy and grateful for the words of hope and food. Those who felt their own healing were ecstatic. 

One woman told the newspaper reporter she couldn’t believe how humble this Jesus was. He was quite outstanding she said because you could feel his aura, like a light shining all around him. And he was appropriately wearing Xtra-tufs. She said he made his message clear that God was the one everyone could count on.

The reporter noted he quoted the Psalmist; 'The Lord is gracious and full of compassion, slow to anger and of great kindness…The eyes of all wait upon you, O Lord, and you give them their food in due season. You open wide your hand and satisfy the needs of every living creature…”

Later I heard after the meal he insisted his fishermen friends go back to the boat to move back up Peril Strait. They said he took off walking up Gavin Hill to be by himself.

So it's now Sunday in our present day ordinary time…how do these scriptures affect each one of us.. We are in a church sanctuary built to honor God, Jesus and the Holy Spirit. Are we witnesses to his stories today? Would we be grateful for hearing in person his parables or irritated that he talked in circles.

What jumped out to me reading Matthew was Jesus’ compassion for healing of the ill wherever he traveled. Most of all for knowing everyone was hungry and the community needed to be fed not just with words but with real food. And he had a Divine Power to make this happen. 

Did you know this story is found in all four gospels?
Matthew 14:13-21
Mark 6:31-44
Luke 9:10-17
John 6:1-15

The story varies some in each gospel. In John this story is considered the 4th sign in Jesus’ ministry. The 1st sign was Turning Water into Wine, the 2nd sign Healing the Royal Official’s son and the 3rd sign was Healing the Man from Bethesda.

Historical context - the time period of the miracle of feeding the 5,000+ occurred during the early ministry of Jesus, in the first century AD. This was a time of Roman occupation in Judea, with significant social and political tensions.

Jesus' Ministry - Jesus was gaining recognition as a healer and teacher, attracting large crowds. His teachings often focused on compassion, mercy, and the Kingdom of God.

Cultural Context - The event took place near Bethsaida, a rural area known for its natural resources. The setting was significant as it was a desolate place, emphasizing the miracle's impact.

Social Dynamics - The crowd consisted of thousands, including men, women, and children, highlighting the communal aspect of Jesus' ministry. The miracle reflects the cultural importance of hospitality and sharing food in Jewish tradition.

Religious Significance - The feeding of the 5,000 is the only miracle recorded in all four Gospels, underscoring its theological importance. It demonstrates Jesus' compassion for the needy and serves as a sign of his divine authority. (Suggestions from CSLewis Institute and Wikipedia.)

So let us be challenged to feed as many as we can in this world where starvation is real every day for so many children and adults.

Locally we can donate food to the Salvation Army Food Bank and SAFV. St Peter’s also collects to give to these groups. In Sitka for those who are facing food insecurity, ALFA (alfafish.org) is donating locally caught fish in late July/early August.

Those of you on Zoom elsewhere will have local places to give too. Other well known groups are: No Kid Hungry; World Central Kitchen; Feeding America; Food for the Poor; Catholic Relief Services; Episcopal Relief & Development; World Food Program USA; and UN World Food
Programme.

Famine is real as it's related to climate change and wars. These groups have been trying to get rid of the famine that exists in our world but they need help.

So going forward: How will you help in giving out the good news of love which includes food?
Amen.
Nancy Jo Bleier, Worship Leader