‘I líonta Dé go gcastar sinn, May we meet in God’s nets’ … a modern stained-glass window in Saint Maur’s Church, Rush, Co Dublin (Photograph: Patrick Comerford; click on images for full-screen viewing)Patrick Comerford
Next Sunday, 9 August 2020, is the Ninth Sunday after Trinity (Trinity IX).
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland, are in two pairs, the Continuous Readings and the Paired Readings.
The Continuous readings: Genesis 37: 1-4, 12-28; Psalm 105: 1-6, 16-22, 45b; Romans 10: 5-15; Matthew 14: 22-33.
There is a link to the continuous readings HERE.
The Paired readings: I Kings 19: 9-18; Psalm 85: 8-13; Romans 10: 5-15; Matthew 14: 22-33.
There is a link to the continuous readings HERE.
Introducing the Readings:
Over the past few months, as we tried to cope with the Covid-19 pandemic lockdown, many of us and many parishioners may have descended to social, spiritual and psychological depths that we rarely experience, and usually come to know only at times of great and intimate crises, such as family tragedies.
Indeed, in recent months, as isolation seemed to bring us lower to become deeper, many people must have asked: Where is God in all this?
Joseph is thrown into the deepest depths and abandoned by his family when first he is rejected by his brothers who plot to murder him, then thrown into a deep pit and left to die, and finally sold into slavery.
We do not reach the point of this story in Sunday’s reading. But, with the benefit of hindsight, we know that God is in this story, working not only for the liberation of Joseph, but the liberation of his brothers too, of their descendants, and – indeed – of all people.
Joseph’s experiences are recalled by the Psalmist as he ponders his own plight, but he too sees God’s hand at work, knowing that all who seek the Lord can rejoice.
Saint Paul cites both Deuteronomy 30 and Psalm 107 when he asks, ‘Who will descend into the abyss?’ (Romans 10; 7; see Deuteronomy 30: 13; Psalm 107: 26). The word abyss (ἄβυσσος, abussos, ‘bottomless’), refers in classical Greek to the depths of the sea. In the Septuagint, it replaces the Hebrew Sheol, where the Greek Hades might have been used. Indeed, in Deuteronomy 30, the reference is to crossing the seas.
Saint Paul, as he ponders Christ ascending into heaven and descending into the abyss, knows that we can be saved from that pit, that abyss, in our faith, in calling on God no matter what our background is, in not just hearing the good news, but listening to and responding to the good news.
In the Gospel reading, the disciples feel abandoned as they face their worst fears and face the abyss in the sea, the fear of drowning in the storms of life, of falling into the pit.
But Christ tells them, ‘Take heart, it is I; do not be afraid.’ And they respond with faith, bow down and worship him, and proclaim him the Son of God.
Genesis 37: 1-4, 12-28:
Jacob, who received the name Israel in the previous Sunday’s reading (Genesis 32: 22-31), has settled in the land of Canaan, and we are now introduced to story of the family of Jacob, the house of Israel, with the story of Joseph and his brothers.
Joseph was born when Jacob was in his old age. The old man, who has particular affection for his youngest son, shows it by having a special coat made for him with long sleeves or many colours.
Joseph reports back to his father of the way his brothers are mistreating their half-brothers and their stepmothers. But the other sons are jealous of Joseph and plot against him. In the meantime, in the intervening verses (5-11), Joseph has two dreams which are interpreted as showing that his brothers and his parents will bow down to him.
Now, Jacob, or Israel, sends Joseph after his brothers, who are looking after the family sheep at Shechem. When he arrives, Joseph cannot find his brothers and is told they have moved on to other pastures. But even before Joseph arrives his brothers see him and plot the fall of the ‘dreamer.’ At first, they think of killing him, but Reuben warns them to share no blood. Perhaps we might recall that when Cain killed Abel he ended up living the life of a nomad.
So, instead, these brothers strip Joseph of his elegant robe, throw him into an empty pit, without water, and abandon him as they sit to eat together.
Joseph is then sold to some Ishmaelite nomads on their way to Egypt, lifted out of the pit by Midianite traders, and sold to the Ishmaelites for 20 pieces of silver.
We might reflect on how another Joseph, in the Gospels, is also a dreamer, and takes Mary and the Christ Child to Egypt, and how 20 pieces of silver compare to a later figure of 30 pieces of silver.
Psalm 105: 1-6, 16-22, 45b:
This Psalm calls on the ‘children of Jacob’ and descendants of Abraham (verse 6) – not just Joseph and his brothers, but all people in the community of faith – to give thanks to God, to call upon him, to sing to him, to recall his mighty works, to give him glory and to rejoice (verses 1-4).
We are to search for God with all our strength, and to recall his great deeds (verses 5-6).
As they sing this psalm, however, the people are reminded that Joseph was sold into slavery, and that the people were afflicted by famine (verses 16-19). Yet, when Pharaoh set Joseph free, he became a wise teacher, and this is worth recalling and celebrating, for its shows God’s hand in history (verses 20-22). And for this we give praise to God (verse 45b).
Romans 10: 5-15:
In this reading, Saint Paul refers to Moses, the Prophets, including Isaiah and Joel, and the Psalms as he discusses how God’s plans unfolded through the Law and the Prophets.
He writes here in language that is similar to the books Leviticus and Deuteronomy, which were believed to have been written by Moses, as he discusses the differences of living by the law (or works) and by faith. He is not arguing for the abolition of the Torah, but rather sees Christ as its fulfilment.
The Jewish philosopher Philo of Alexandria, a contemporary of Saint Paul, used similar arguments to discuss similar topics, including proclamation to the nations or the Gentiles.
Saint Paul urges his readers to respond in their heart to God’s unfolding revelation and to the work of Christ, placing their trust in God.
Throughout these verses, he plays a word game with the Greek words ᾰ̓κούω (akoúō, hear) and ᾰ̓κοή (akoḗ, what is heard), drawing on the Hebrew word Shema (שְׁמַע), signifying obedient listening.
The former Chief Rabbi, Lord (Jonathan) Sacks translates the word Shema as ‘Listen’ rather than ‘hear’ and speaks of a ‘supreme act of faith-as-listening: to the voice that brought the universe into being, created us in love and guides us through our lives.’
Dr Sacks describes two key, dramatic phrases in Jewish prayer life: ‘Listen, Israel’ (Shema Israel, שְׁמַע יִשְׂרָאֵל) and ‘Listen to our voice’ (Shema Koleinu, שמע קולינו). ‘These two phrases frame the great dialogue of study and prayer. Faith lives in these two acts of listening: ours to the call of God, God’s to the cry of humankind.’
In a similar way, the opening words in the prologue to Rule of Saint Benedict is the key to understanding it: ‘Listen carefully to the master's instructions, and attend to them with the ear of your heart.’
To listen carefully is to obey. But to listen and obey, the message needs a messenger, one who is sent to call us to listen.
Matthew 14: 22-33:
Christ has just fed the large crowd of 5,000 to 20,000, with the multiplication of five loaves and two fish, the miracle story recalled in the previous Sunday’s Gospel reading (Matthew 14: 3-21).
Now, in this reading, Christ tells the disciples to get into the boat and to go ahead of to the other side of the lake while he sends the crowd home.
Then, instead of using another boat to follow the disciples, or walking around the shoreline, he goes up a mountain by himself, and he spends the evening and much of the night in prayer.
The Sea of Galilee is shallow, but storms can rise suddenly. Early in the morning, before dawn, the boat is far from the shore when it is battered by waves and the wind.
The disciples have lost control and are frightened. They see Jesus walking on the sea, and are terrified even more, thinking they are seeing a ghost. They cry out in their fears, but Jesus seeks to calm their fears: ‘Take heart, it is I; do not be afraid.’
Saint Matthew describes three miracles here:
1, Christ walks on the water (verses 25-27)
2, Peter walks on the water (verses 28-30)
3, The wind ceases abruptly (verse 31-32)
Both frightened humanity and disorderly nature listen to the word and obey. In their response, the disciples acknowledge Christ as ‘the Son of God’ (verse 33). He is in control of their fears and of the created order, offering to bring a new creation out of chaos and darkness.
An icon of the Church as a boat, including Christ, the Apostles and the Church Fathers (Icon: Deacon Matthew Garrett, www.holy-icons.com) Matthew 14: 22-33 (NRSVA):
22 Immediately [after feeding the crowd with five loaves and two fish,] he [Jesus] made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24 but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 25 And early in the morning he came walking towards them on the lake. 26 But when the disciples saw him walking on the lake, they were terrified, saying, ‘It is a ghost!’ And they cried out in fear. 27 But immediately Jesus spoke to them and said, ‘Take heart, it is I; do not be afraid.’
28 Peter answered him, ‘Lord, if it is you, command me to come to you on the water.’ 29 He said, ‘Come.’ So Peter got out of the boat, started walking on the water, and came towards Jesus. 30 But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, ‘Lord, save me!’ 31 Jesus immediately reached out his hand and caught him, saying to him, ‘You of little faith, why did you doubt?’ 32 When they got into the boat, the wind ceased. 33 And those in the boat worshipped him, saying, ‘Truly you are the Son of God.’
A reflection on the Readings:
Since arriving in Askeaton over three years ago, I have enjoyed spending time by the River Deel, watching the comings and goings at Desmond Rowing Club.
It is over 50 years since I first went rowing as a teenager on Lough Ramor in Virginia. In more recent years, I have enjoyed walking along the Backs in Cambridge, watching sculling and rowing on the River Cam. I have even had the pleasure of one college boat club asking to use one of my photographs in a fundraising drive.
But I had long thought that I would be left regretting that I had arrived in Cambridge as a student too late in life to learn, or to re-learn how to row.
I had come to enjoy rowing as a sport and an activity, but in a very passive way.
Then one evening, as I was standing casually at the slipway at Askeaton, I was suddenly and unexpectedly invited to get into a boat and started to row.
I was fearless. It was a pleasure I had often hoped for and wished for. And for almost an hour, three of us rowed upstream, under the bridge at Askeaton, and as far as the castle, and then downstream past the factory, although not as far as the estuary.
When I suggested that I might be too old to learn, I was told brusquely and with humour, that once I stopped learning I had stopped living.
Since then, I have watched children and teenagers hop in and out of boats, freely and fearlessly, confident of their own ability and the ability of those who are training them.
Fearlessly. But as we were messing about on boats in Crete during a recent holiday, hopping on and off boats in the sun as we visited smaller islands and lagoons off the coast, I thought of how this was a pleasure that I was paying for, but how many refugees were full of fear as they boarded boats in the dark trying to arrive on Greek islands, having paid exorbitantly for the risk and the dangers.
Fearlessly. What are your worst fears?
At present, many of us have continuing fears about the Covid-19 pandemic; others have fears about the decisions the Trump presidency is capable of as we move closer to the US Presidential election.
As we grow up and mature, we tend to have fewer fears of the outside world, and as adults we begin to cope with the fears we once had as children, by turning threats into opportunities.
The fears I had as a child – of snakes, of the wind, of storms at sea, of lightning – are no longer the stuff of the recurring nightmares they were when I was a child. I have learned to be cautious, to be sensible and to keep my distance, and to be in awe of God’s creation.
But most of us have recurring dreams that are vivid and that have themes that keep repeating themselves. They fall into a number of genres, and most psychotherapists identify a number of these types of dreams that most of us deal with in our sleep at various stages in adult life.
They include dreams about:
● Drowning.
● Finding myself unprepared for a major function or event, whether it is social or work-related.
● Flying or floating in the air, but then falling suddenly.
● Being caught naked in public.
● Missing a train, a bus or a plane.
● Caught in loos or lifts that do not work, or that overwork themselves.
● Calling out in a crowd but failing to vocalise my scream or not being heard in the crowd or recognised.
● Falling, falling into an abyss.
There are others. But in sleep the brain can act as a filter or filing cabinet, helping us to process, deal with and put aside what we have found difficult to understand in our waking hours, or to try to find ways of dealing with our lack of confidence, feelings of inadequacy, with the ways we confuse gaining attention with receiving love, or with our needs to be accepted, affirmed and loved.
In the first reading (Genesis 37: 1-4, 12-28), Joseph is both dismissed by his brothers and seen by them as a threat, because he is a ‘dreamer.’ His perhaps naïve behaviour in his youth is threatening them as the older brothers, the adults.
But rather than confronting their fears and dealing with them, they decide to get rid of Joseph – it is another play-out of the constant theme of shooting the messenger rather than listening to the message.
We sometimes think of the idealists in our midst as dreamers or day-dreamers. They imagine that things can be done another way, they point to potentials or possibilities, they confront us with our greatest fears. But, like Joseph’s brothers, we often confuse dreams that help us deal with our worst fears and the worst fears themselves.
Saint Peter’s plight in the Gospel reading (Matthew 14: 22-33) seems to be the working out of a constant, recurring, vivid dream of the type many of us experience at some stage: the feelings of drowning, floating and falling suddenly, being in a crowd and yet alone, calling out and not being heard, or not being recognised for who we are.
Peter sees Christ walking on the lake or floating effortlessly above the water. At first, he thinks he is seeing a ghost. But then Christ calls to him, and Saint Peter responds.
Once he recognises Christ, Saint Peter gets out of the boat, starts walking on the water, and comes towards Christ. But he loses his confidence when he notices the strong wind, he is frightened, and he begins to sink.
He cries out: ‘Lord, save me.’ Christ immediately reaches out his hand and catches him, saying to him, ‘You of little faith, why did you doubt?’
They get back into the boat, the wind ceases. And those in the boat worship him, saying, ‘Truly you are the Son of God.’
Was the sight of Christ walking on the water an illusion?
Was Peter’s idea that he could walk on the water the product of an over-worked mind while it was sleeping?
Did he realise he was unprepared for the great encounter?
Did the wind cease when he woke from the dream?
All of these questions are over-analytical and fail to deal with the real encounter that takes place.
Even before the Resurrection, in his frailty, in his weakness, in his humble humanity, Saint Peter calls out to Christ: ‘Lord, save me’ (verse 30).
Do the others in the boat fall down at Christ’s feet and worship him because he can walk on water? Because he can lift a drowning man out of the depths? Or because they recognise that in Christ they can find the end to all their worst dreams and nightmares?
Saint Paul almost chides us for these questions, reminding us that people have a variety of experiences that help them to grow in faith (see Romans 10: 10).
As seasoned boat-handlers, the Disciples know not to try walking on water. They know the risk of sudden storms and swells, and they know the safety of a good boat, as long as it has a good crew.
But since the early history of the Church, the boat has symbolised the Church.
The bark (barque or barchetta) symbolises the Church tossed on the sea of disbelief, worldliness, and persecution but finally reaching safe harbour. Part of the imagery comes from the ark saving Noah’s family during the Flood (I Peter 3: 20-21). Christ protects Saint Peter’s boat and the Disciples on the stormy Sea of Galilee (see also Mark 6: 45-52; John 6 16-21). The mast forms the shape of the Cross.
It is an image that appears in Apostolic Constitutions and the writings of Tertullian and Clement of Alexandria. We still retain the word nave for the main part of the church, which, architecturally often looks like an up-turned boat.
None of us should risk walking on water, or risk play stupidly in boats on the river or in choppy waters or storms. But if we are to dream dreams for our parish, for the Church, for the Kingdom of God, we need to be aware that it comes at the risk of feeling we are being sold out by those we see as brothers and sisters, and risk being seen as dreamers rather than people of action by others: for our dreams may be their nightmares.
If we are going to dream dreams for our parish, for the Church, for the Kingdom of God, we may need to step out of our safety zones, our comfort zones, and know that this comes with a risk warning.
And if we are going to dream dreams for our parish, for the Church, for the Kingdom of God, we need to keep our eyes focussed on Christ, and to know that the Church is there to bring us on that journey.
Let us dream dreams, take risks for the Kingdom of God, step outside the box, but let us keep our eyes on Christ and remember that the boat, the Church, is essential for our journey, and let us continue to worship the Lord in the beauty of holiness.
Liturgical Resources:
Liturgical Colour: Green (Ordinary Time, Year A).
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
Open our hearts to the riches of his grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ our Lord.
The Collect of the Word:
Mighty God and ruler of all creation,
give new strength to our faith,
that we may recognise your presence even when all hope seems lost.
Help us to face all trials with serenity
as we walk with Christ through the stormy seas of life
and come at last to your eternal peace.
We ask this through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
In that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet
of Jesus Christ our Lord.
Suggested Hymns:
Genesis 37: 1-4, 12-28:
647, Guide me, O thou great Jehovah
Psalm 105: 1-6, 16-22, 45b:
353, Give to our God immortal praise
361, Now thank we all our God
708, O praise ye the Lord! Praise him in the height
365, Praise to the Lord, the almighty, the King of creation
I Kings 19: 9-18:
325, Be still, for the presence of the Lord, the Holy One is here
549, Dear Lord and Father of mankind
593, O Jesus, I have promised
624, Speak, Lord, in the stillness
387, Thanks to God, whose Word was spoken
Psalm 85: 8-13:
695, God of mercy, God of grace
539, Rejoice, O land, in God thy might
140, The Lord will come and not be slow
Romans 10: 5-15:
501, Christ is the world’s true light
478, Go forth and tell! O Church of God, awake!
91, He is Lord, he is Lord
129, How lovely on the mountains are the feet of him
92, How sweet the name of Jesus sounds
522, In Christ there is no east or west
94, In the name of Jesus
211, Immortal love for ever full
335, Jesus calls us here to meet him
96, Jesus is Lord! Creation’s voice proclaims it
425, Jesus, thou joy of loving hearts
303, Lord of the Church, we pray for our renewing
106, O Jesus, King most wonderful
306, O Spirit of the living God
71, Saviour, again to thy dear name we raise
597, Take my life and let it be
117, To the name of our salvation
491, We have a gospel to proclaim
Matthew 14: 22-33:
612, Eternal Father, strong to save
648, God be with you till we meet again
28, I sing the almighty power of God
553, Jesu, lover of my soul
584, Jesus calls us! O’er the tumult
587, Just as I am, without one plea
652, Lead us, heavenly Father, lead us
588, Light of the minds that know him
18, Lord, I come before your throne of grace
593, O Jesus, I have promised
34, O worship the King all–glorious above
366, Praise, my soul, the King of heaven
365, Praise to the Lord, the almighty, the King of creation
527, Son of God, eternal Saviour
110, Tell me the stories of Jesus
47, We plough the fields and scatter
680, Will your anchor hold in the storms of life
22, You shall cross the barren desert
Some forward planning:
The Anglican mission agency USPG (United Society Partners in the Gospel) has been offering recorded sermons as a Sunday resource for parishes throughout these islands.
The next recorded sermon from USPG will be available for Sunday 9 August (Trinity IX), and has been recorded by the Canon Patrick Comerford, who is a Trustee of USPG.
The Gospel passage (Matthew 14: 22-33) for next Sunday recounts Christ’s calming of the storm. On what will be the 75th anniversary of the bombing of Nagasaki – which was home to one of the largest and oldest Christian communities in East Asia – Patrick asks, ‘Where do we find calm in the storms of the world today?’
USPG, one of the oldest Anglican mission agencies, sends out these sermons on the Thursday prior to the Sunday involved.
You can order this sermon for your church or parish by emailing Gwen Mtambirwa, USPG Mission Engagement Co-ordinator, gwenm@uspg.org.uk. In the email, include the name of your church (if it is for a church service), the time of the service, and if you have one, attach a high-resolution photograph of your church attached to your email as a jpeg.
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The hymns suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000)
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
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