St. Elizabeth's Episcopal Church - Elizabeth, NJ

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Reverend Absalom Jones

2/26/2019

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Life and Ministry of the Reverend Absalom Jones
​Sunday February 11th, 2018



St Mark 1: 40 And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” 41 Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean​
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” Here Jesus is making a revolutionary declaration to an outcast boldly declaring without you the society is not whole. “I will” can easily be interpreted as “I must” there is now an imperative force being attached to the healing.

Each year, on the Feast Day of Absalom Jones I struggle with the question “Should I stay or should I go?” On that fateful day, when he, Absalom Jones and Richard Allen were shunted out of St. George’s church; asked to leave the front pew that they comfortably occupied, these two men, close friends and allies, were separated in a profound and meaningful way. It was a separation that affected the history of Black Christians.  Richard went on to develop the AME denomination while Absalom remained under the direction and discipline of the Episcopal Church and later to become the first Black Episcopal priest. The AME denomination, on the other hand, went on to flourish and over the years has provided a religious sanctuary for thousands and thousands of Black people. This organization today is a forceful religious group impacting the religious life of a significant group in our nation, encouraging indigenous leadership and worship.

  My ambivalence arises when I contemplate the extenuating reality: was Absalom Jones by remaining in the ‘catholic faith’ and being a part of a disheveled and powerless group without control of its own destiny still struggling with dust. While the AME moved from dust to great destiny. The Black Episcopal Church, which even now, powerless and without direction, has become so dissipated that it teeters now on the brink of annihilation and dissolution in many of our dioceses.  Richard Allen and Absalom Jones chose two different paths. The AME created a tremendous sanctuary for blacks to explore their faith while the Episcopalians are still lingering, as they seem to be struggling to find a way out of the chaos of dysfunction. Witness how we struggle not only to survive but even more critically, how we struggle for recognition of our worth and value within the mainstream Episcopal denomination! The black Episcopalian in many ways can be perceived as a nomad without a home. Despite the fact that a great historical feat has been achieved with the consecration of Bishop Curry as the Presiding Bishop, this unique situation only serves to elucidate the impotence of its history and reminds us that even though President Obama was an African American this has in no way halted the scourge of racism but instead, in many ways, it has exacerbated it.
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What makes me persevere, in spite of my ambivalence? Is there something yet worth salvaging?

I am originally from Tobago and I am deeply honored to be your guest preacher. I am the Rector of St Elizabeth’s Church in Elizabeth N.J and I am not sure who is responsible for this gracious invitation but I certainly hope I meet the expectations. I mentioned that I am from Tobago. I did that for one reason. From its multifarious history, its language has developed some dynamic and powerful colloquialism. I want to introduce you to one of them: it is pregnant with symbolism and most apropos for us today as we discuss Absalom ones and the Black church. The word is “TABANCA”. Tabanca is a colloquial expression used to describe a horrible case of love sickness. One is struck with tabanca when one pours out ones love for an individual, eventually to have it rejected. Unrequited love, ‘tabanca’, brings a forlorn, wretched and abandoned feeling. It creates feelings of unworthiness, causing one to lose their appetite. It is a total absence of the joy de vivre.  When left untreated, it can lead to death by suicide or alcoholism. There is only one cure for tabanca. One has to make a complete about face turn and dedicate oneself to rebuilding one’s self image without guilt or self-blame or shame. The black Episcopalian, in many ways, has found itself struggling with spiritual tabanca.

From the very early stages of colonial life, the African slave was introduced to Episcopal Church based upon a warp understanding that it was good for his soul but not necessarily to restore his human dignity or equality. In so doing, the Episcopal Church took no cognisance of the unique message that the teaching of St Paul brings in “The letter to Philemon.”  That irrevocable distinction that there is to be no wholeness without the complete restoration of Onesimus both as a man and as a Christian. ‘In the flesh and in the Lord.’ This is a continuation of Jesus’ understanding of societal healing that begins with the leper. Throughout the history of blacks within the Episcopal Church the relationship was built upon the benevolence of the one rather than the worth and value of the other: there seem to be no value in what we bring to the table.

What is the significance then of celebrating Absalom Jones? It must certainly be more than the fact that he was the first Black priest. We ought to celebrate because he sought to bring a new perspective to the church, the leper became the leader. In the independent church he started he brought an independence that was sustained outside the walls of the church. He started out with his friend Richard Allen. When he invited his friend Richard Allen, who a powerful speaker it was no coincidence that it led to friction and turmoil.  Heretofore, the church did not fully understand the Philemon Ministry. Without the black presence based upon their gifts and talents then the church is not whole. Without our gifts and talents then the Lord’s song cannot be heard in its fullness and in symphony with that of the angels on high.” How can we sing the Lord’s song in a strange place?

Absalom Jones saw the dangers involved when black clergy enslaved by the ‘tabanca ‘spirituality and depended upon outside sources for their lower than standard salaries which did not foster self-determination or institutional independence. Mendicancy did not free them up for the concept and ramifications of ‘mission.  If the black church cannot run its own affairs then it cannot help those who sit within its pews to learn to become independent and strong.

No more Tabanca type ministry was the challenge for him and Richard Jones. Together they formed many black businesses such as insurance, burial societies and real estate ventures. They trained black women to become nurses. They led the struggle for the abolition of slavery and equality for the newly freed slaves. In their memory we are called to go further than “can we all get along” to boldly declare I am here with all my gifts and talents and skills to honor the God who saves. I am here as an instrument of community building and wealth accumulation. The Black church of Absalom Jones did not see itself as an appendix but an integral part of the reality of the whole church.

 When the Free African Society decided to build a church which was dedicated on July 17, 1794  Absalom Jones composed a document, called “The Causes and Motives for Establishing St. Thomas’s African Church of Philadelphia,” that stated their intent was “to arise out of the dust and shake [them]selves, and throw off that servile fear, that the habit of oppression and bondage trained [them] up in.” In other words they pierced a dagger into that subtle but overwhelming force of racism, the negativity of tabanca spirituality. Absalom decided to choose to live out his faith in freedom. He may have actually started “The Black faith matters movement.” The more you see what distinguished Absalom Jones and his friend was his refusal to be an agent of his own oppression, and celebrating his day should become a focusing point for all of us to reflect on our church’s institutional racism, still alive and well almost two hundred years after Jones’s death. The Episcopal Church if it was genuine would view every black nurse as it’s gift to the world.  But today I would like us to think about Absalom Jones in the light of what Jesus said “I must” … My friends I am a firm believer and wish for us to teach our children that no one can make you feel inferior without your consent." Whether you hear these words through the filter of your social location, your race, your gender, your sexual orientation, your body image, or your job, the witness of Absalom Jones has something radical and life giving to say to us.

Absalom Jones realized that his racial identity was not the final word about him. He realized that his racial identity could be used as a tool of his oppression only if he consented. We remember and give thanks for Absalom Jones, then, because he graciously and courageously said, “No.” to the world and yes to Jesus. He refused to consent to feeling inferior. He refused to become complicit in his own oppression. To use Jesus’ language, he ceased being a leper and built a new identity, a Christian.  He became an instrument of wholesomeness; Absalom Jones claimed his status not as a scorned leper but a servant and friend of Jesus.

Thus my friends when we sing “What a friend we have in Jesus” it is more than a song of comfort but a bold challenge that we must continue the work of declaring like Jesus that without a fully restored leper the church is not yet whole. “What a friend we have in Jesus is our get over Tabanca song.”
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Fishing with Faith

2/9/2019

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Can a carpenter “out fish” a fisherman? Did Jesus use Google before he spoke to Simon?

Often times we encounter experts in their fields who many dare not question their advice. We live in a modern world that would often times advises us ‘to stay in our lane”. However, with Google we can access second and third opinions. You can find any information on You Tube.  But, today we encounter a carpenter challenging a fisherman about his knowledge of his own trade.  “When he had finished speaking, he said to Simon, "Put out into the deep water and let down your nets for a catch. Simon answered, "Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets."(Mark5:4&5)

One is never certain why Simon responded in this manner; for surely after a night of torturous work the last thing he wanted to do was to ‘go back out.’ The response may not have been as immediate as recorded for he had to first convince himself, then convince his workers to reload the nets while working through the economic risks involve.  Of course, he also considered the limitations of fishing in the daylight on a lake where fish can easily avoid the nets. In other words, the deck had been stacked against any form of success that far.


Can one believe in possibilities when the signs declare failure? Why hope amidst despair?

My friends, there is much in this story for us to consider as we wrestle with our own limitations. We, who are fortunate to have jobs, work harder and longer yet just cannot seem to get ahead of our bills. We, who are retired, continue to live in fear of illness and ever rising health care costs. Parents live in fear of failure of or harm to the children. Our black men cower at home in fear of facing a world that seems to proclaim no room for the black male.  Our daughters are searching for a positive thinking black male.  Our black churches are in deep crisis because in many ways this institution is part of a faith system which alienates the black man. Many of our black men are no different than Simon who said I am so tired and exhausted by the running, I just want to stop!

If Jesus can out fish a fisherman, can He save the black man?

Much like young Jeremiah, Simon was so caught up in all he lacked, he was not immediately willing to see the possibilities in the presence of Jesus. Simon, being both a businessman and a committed family man, put great demands on his time and assets. It is quite similar to the present-day challenges that press on many of us.  Many would share that they wished they could make it to worship but allow other pressing matters to engage their attention.  Similarly, the prophet Isiah had to undergo a violent conversion experience before he understood and accepted his call to prophecy. Isiah 6:6 &7 reads “Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said: "Now that this has touched your lips, your guilt has departed, and your sin is blotted out." My friends can you imagine the excruciating pain of Isiah?  Yet, he was able to make some of the greatest biblical prophecies. Sometimes, we must undergo situations that drive us out of our comfort zone. Far too often we cling to some false sense of worth or value when we approach God. We hold out our status, education or experience even at times we offer our strength. God does not need status, strength or experience is what Jesus was declaring. Some hide behind their sinfulness as a tool of evasion, and Jesus says, I am able to look beyond all that you carry. Jesus out fished a fisher man so who do you think you are? God wants us to come to him not in strength but with all of our vulnerabilities. Deep water fishing is not for the fainthearted. My friends, Jesus is calling us to come to him as we are for he already knows all with which we are wrestling. Simon was willing to say, “okay Jesus I am willing to risk it all for you” and he was fully rewarded. When his catch came by the word of Jesus, it was his biggest ever!

One wonders why Luke saw it as important to record Simon’s conversion in this manner. Possibly, it was an attempt to challenge the early church; letting the church know it was at a very important crossroad which demanded bold and tireless initiatives. Luke is proclaiming that if we are willing to follow Jesus and do his will in the world our greatest catch awaits us. I speak these words of truth to power; to a church whose future like many others seems quite bleakly. We are in many ways no different than Simon who grew tired of hauling empty nets which leads to emptiness; that sinking feeling of failure and disappointment which creates disharmony and fear. We are living in a time in which fear seems endemic; fear of who is coming over the wall, fear of the stranger, fear of those who look like you, fear of those who look different than you. This crippling pervasive fear is much like an epidemic. This fear leads us to hoard our time and skills and money. So we have no time for choir singing, but expect to sing harmoniously the Lord’s song on at worship. What fishing skills do you have to offer?



Yet, it’s Simon’s willingness to surrender his fears, weariness and wariness to decide to push out again. This time he is going into greater risks for the men are tired and going further away from their safe zone.  It is like Christianity.  Unlike Episcopal style of Christianity where you go into the water but not too deep to release your grip on your mind, your memory and your money.  Simon is now out of his depth and is leaning and trusting the fishing technique of a carpenter.  Now that is faith!  His men are stunned, but others are following to see how it's got to work out.  Jesus drives Simon out of his comfort zone where he is now forced to become totally dependent upon God.  His going on the fishing trip of his life.  Jesus makes a way where there is no way.  God is the way maker and Simon is about to find out how powerful this new way is.  My friends, what are you looking for in Jesus today?

Jesus looks Simon dead in his eyes and challenges a fisher man not to be fearful.  Go beyond your fears and you will find great reward seems to be the bold message.  When Simon got his dream catch that bought him all the financial security he ever desired, he walked away from it because he found something greater;  He discovered the power of God!  God power breaks down fears and raises up men and women of God.  God power brings down earthly powers and builds up a Kingdom for God.  God power allows stunted ministries to fail so that kingdom building churches would rise.  God power is being used by us to bring healing and wholeness to a sick world.  My duty is to run around this faith community constantly offering words of assurance, healing and hope to the doubtful, fearful and hopeless.  But, this is our church's ministry as well.  First, it begins with you.

Simon was looking on at Jesus while doing his work.  Then, Jesus moved him from being an observer to becoming an active participant.  We need more people to actively participate in the work of Jesus.  Salvation is not a spectator sport.  Salvation is about ones willingness to wade into the deep called the unknown.  Simon gave up fishing to become a faith walker.  Wading in faith groping and grasping for God while keeping his eyes on Jesus.  For those who are ready to wade "come follow me" says Jesus.  There is much work, but the reward is great! 



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Language of Love

2/1/2019

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St. Luke 4:30 “But he passed through the midst of them and went on his way.”

One of the major challenges we face as a church in the mission field, I believe, is the challenge of language.  Language for us in urban communities is multi-layered; for not only it is one of linguistics, but it is also of finding a common understanding upon which a communication platform can be constructed. This is evidenced in our Outreach Ministry “English as a Second Language” program. Often times even with the commonality of language, we may sit in a room and hear persons bantering terms so foreign, we can begin to feel excluded and unwanted.

As a church, we hold onto words that may mean a lot to us, but for many those words can be quite foreign; Epiphany is certainly one of those words.  So, what then is Epiphany? Epiphany is viewed as a period of revelation or showing forth. Traditionally, it is viewed as the period when Jesus is revealed as more than the product of a miraculous birth, but the space where his ministry takes shape and form, eventually leading to the cross of salvation. This is the cauldron in which his ministry is being shaped and molded. This where our children move from ‘Gentle Jesus meek and mild’ to ‘Where is God?’ The church often fails to prepare us for that period of questioning.

Again, even this period of questioning can be quite foreign or one-sided reducing us an audience looking at Shakespeare’s King Lear and not understanding the first act. This lack of understanding limits its impact upon us and restricts our willingness to accept the invitation to participate in the work of salvation.

Thus, the work of our church is to reinterpret this concept in order for others to see something bigger and greater in the meaning of Epiphany. The best way I suggest we can begin is to relate it to any “Aha! Now I get it!” moments in our lives. That exciting moment when we finally understand something which has puzzled us for a long time. Awareness not only brings meaning and understanding but seeks relevance and application.  Revelation leads to action!

Epiphany then is about of divine inspiration –it is about  revealing Jesus as the fulfillment of God’s desire to renew His world. God made a promise at creation, proclaimed by the prophets, reflected in Holy Scripture and embodied by the church. Epiphany is not just about Jesus but that which He reveals to us, in us and about us. Epiphany shines God’s light both on Jesus and each of us. It’s a mystical search light. What is revealed is God’s deep desire to be in communion with us and for us to be in communion with each other. Revelation is relational and communal, never private! It is not just what Jesus means to you, but how what you feel and know shapes the way you respond to others. The most important dreams which transformed the world were given in secret but revealed to the world. These are the dreams which reveal God’s presences and power. I speak of dreams of Joseph, Daniel and Martin Luther King. The work of the church is to create an environment where folks can dream God’s dreams.

Today’s readings are confirmations that Epiphany or divine revelation affects us in many ways. When Jeremiah receives divine inspiration, he allows his incompleteness to blind him from the greatness of God. God had a dream greater than Jeremiah’s limitations. It was not about Jeremiah’s limitation but about his readiness to receive the divine dream. You see throughout the readings the main theme can be titled “Grace given is not always Grace received.”

My friends, I must admit last Sunday after the Annual General meeting I felt a bit overwhelmed by the daunting task that seem to lie ahead of us. In the midst of the keenness of those who were in attendance, I saw the limitations of funds, hands and organizational skills for the task of urban ministry at St Elizabeth’s. I felt the creeping fear of failing a faith community. In other words, I was no different than Jeremiah (my namesake). I was so blinded by the limitations that I almost lost sight of the faith that reveals it is not my work but God’s dream. God’s dream is bigger than our limitations.  Thus, He sent the Holy Spirit that not only reveals but empowers us beyond our self-imposed limitations. These limitations can be real or imaginary. Yet, Holy Scripture teach us if there was a language problem then The Holy Spirit dealt with that at Pentecost.  If there was a finance issue, then The Holy Spirit created communal giving or stewardship. If there was a youth problem, then the Spirit raised up Timothy. If there was a feminine issue, the Spirit raised up powerful women like Elizabeth, Blessed Mary, Lois and others. When there was a slavery issue, He raised up Onesimus and Fredrick Douglas. When there was a civil rights issue, He raised up Martin Luther King, Jr. and when there was a finance and healthcare issue, He raised up Barak Obama. In other words, God’s work is always bigger than our resources, but never beyond His power. God’s way is to use the humble and small, the youthful and marginalized, to reveal His vision to the world. We are important and valuable to God!

Yet, the greatness of God is also revealed in the understanding that as vast as His vision maybe, it is filled with intimacy. It is not a vision which is forced upon or proclaimed using media hype but shared and inspired through humbling acts of love. (Mathew 6:4) “so that your merciful deeds may be in secret, then your Father who sees in secret, will reward you openly.”

It is a love which trusts God to link our visons to His. It is a love which is sharing, open-ended and faithful; a love which is willing to see those who may be different as lovable; a love which forgives the deepest hurt and greatest betrayal.  To say one cannot forgive is no different than Jeremiah saying that I am too childish to accept the power of God to work within me. To be generous with your gifts and talents is to trust in the magnitude of God over one’s perceived limitations. “To give and not to count the cost. Of such is the love of God.”  Because to love is to have faith that in God that all will be well.

Let us not allow Jesus to pass through our midst and leave like he did from the synagogue in Nazareth. Today he offers us the Grace to do what we cannot do on our own. Let us experience and share in this loving grace of God. This Grace is not always a gentle soothing peace that comes after hurt or pain. Grace is also intuitive, dynamic, intimate, challenging and communal. Jeremiah allowed God’s grace to work through him so in time he became one of the greatest of all the prophets.He moved from a nobody in his own sight to a somebody in God’s eyes. We must learn to give ourselves space and time to grow in faith. We do this through regular prayer and communal worship centered around the Holy Eucharist and combined with acts of service and ministry in God’s world. Don’t let this moment of grace pass you by today. Grasp what God is offering to you today. Moving from a nobody in the world to a somebody for God.

That’s life changing Epiphany!






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    Rev. Canon, Andy Moore 

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St Elizabeth’s
305 N. Broad Street
Elizabeth, New Jersey 07207

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