Sunday, June 22, 2025

Sermon Notes

This week marks two important anniversaries. First, on May 20th, 325, the Council of Nicaea approved the creedal statement that we share across denominational lines. The Council of Constantinople later added the filioque clause, adding “and the Son” to the procession of the Spirit; which we share with all Western denominations. This year marks the 1700th anniversary of the original creed.

The second anniversary is “Juneteenth” June 19th, 1865. Juneteenth (a.k.a. “Freedom Day”, or “Day of Jubilee”) is perhaps the oldest holiday originating in the African American tradition, and marks the day when enslaved black people in Texas and the Gulf Coast were freed from their bondage following the surrender of the Confederate Army. Juneteenth National Independence Day became a national holiday in 2021, inviting the whole country to celebrate America’s expansion of freedom to all of its citizens.

Liberation is not only a quality and value of the United States, it is one expressed throughout our Hebrew and Christian Scriptures. I believe that the God revealed to us in the Bible is one who has a preferential option for the poor, the marginalized, and the enslaved. Exodus tells the story of the emancipation of the Hebrew people from enslavement from Egypt; the Law of Moses dreams of a world in which enslaved people are freed on a regular basis; and Christians believe that the death and resurrection of Jesus means that we have been emancipated from our enslavement to the powers of sin and death. This week’s scripture, from the scroll of Isaiah, proclaims emancipation for the Hebrew people from the Babylonian Exile.

Yet this history is also complicated and challenging. While we believe that the trajectory of our Scriptures is towards liberation, there is much of our scriptures which assumes or even promotes the enslavement of other people. These Scriptures were used by our ancestors to support and promote the enslavement of other people, especially Africans, for their own benefit. The horrors of the transatlantic slave trade, and the institution of slavery in the United States is a scar on our history which the writers of our Scriptures could not have imagined.

Perhaps this is why celebrations like Juneteenth are so important, a recognition of the freedom granted to white land-owning men in the Declaration of Independence being extended to black men, then later to women. It is a reminder that freedom gained must be freedom given. Juneteenth also provides an opportunity to recognize the continued legacy of slavery in the United States, and our role and responsibility in it. It is a chance to examine the ideology of white supremacy and the structures and systems which continue to perpetuate negative outcomes for those who are not in white bodies.

As such, I extend the following: An extended version of our Prayer of Confession; a short Glossary of terms; and some additional resources for your further exploration.

Prayer of Confession

As people with light skin we confess our ignorance in the ideology of white supremacy: the assumption that people of European descent are superior in intelligence, skills, imagination, and perseverance. We acknowledge that this belief in white supremacy has been instrumental in governing, and an excuse for, atrocities against people of African descent in the United States, American churches, and in the world. 

We confess our failure to recognize, speak about, and speak up about the legacy that slavery has on the American Church, the integrity of our white culture, Black Americans, and the function of our Nation. 

We acknowledge the injustice, pain, humiliation, and suffering imposed on African Americans by our white ancestors and ourselves through actions and inaction. We confess our complicity in failing to recognize the impact of our privilege long enough to act in mutually loving relationship with our fellow humans. 

We confess to closing our eyes to the degradation and injustice forced upon African Americans who were enslaved, segregated, terrorized, and imprisoned. 

We confess to centering ourselves and separating “others” from the whole, covering our ears to the crying of families torn apart, to the sound of human flesh being struck, while songs of freedom and heavenly grace flow from our lips. 

We confess that we have failed as an institution and as individuals to use our voices to reject and end lynching, segregation, and racial profiling. We regret our generations of silence on these issues so that we could maintain a comfortable life in our churches, homes, and communities. 

We confess to shutting our hearts to the experiences of fellow humans whose stories of pain, suffering, hardship, struggle, love, and joy mirror our own life journeys, yet are deprived of privilege and marred by racism. We have turned our eyes away and walked onward, acting as if we did not to see, yet we saw, acting as if we did not to know, yet we knew, and acting as if we were not complicit, yet we are.  

We now know that we as white people, have benefited directly and indirectly from these injustices. With Christ’s help, we name our actions and inactions as inconsiderate, complicit, and harmful to the gospel of Christ and humanity. 

African Americans, since the time of slavery, have actively pursued their freedom … built this country … laid foundational structures … and demonstrated their capacity to fully participate in the construction of this American society in spite of white supremacy. We acknowledge that we cannot change the impact of slavery in America and will likely not see the end of racism in our lifetime. However, we can profoundly speak to the proof of Christ through the ministry of reconciliation. While we cannot stop benefiting from white privilege, we can leverage our privilege towards justice and reconciliation.  

Finally, we repent by any or all of the following ways: setting an intention to learn about the implicit biases of white culture and the impact it has on our Black siblings; by turning our attention inward to recognize our implicit biases about race instead of quickly turning our attention away; by calling out the violence of fist, tongue, or heart against Black siblings (from microaggressions to open aggressions); by leading white spaces to be conscientious of biased practices; by intentionally befriending or contributing to Black people, communities, and businesses; and by building resilience to sit with our discomfort around Black people and willingness to welcome their unfiltered stories.  

As repentance means turning and going the other way, with Christ’s help we seek to do so. At the same time, we commit ourselves to walking with people of African descent toward the goal of healing, reconciliation, and eliminating racism as we seek to dismantle white privilege. Christ have mercy, Lord have mercy, Christ have mercy, Amen.  

(Adapted from “On Offering an Apology to African Americans for the Sin of Slavery and its Legacy”)

Glossary 

Anti-Racist, Anti-Racism: “taking a committed stand against racism, a stand that translates into action that interrupts racism in all its forms, whether personal or institutional, blatant or routine, intended or unintended. Antiracism is active by definition – the opposite of passivity, which colludes with racism. If one claims to be antiracist but takes no action against racism, the claim is false.”

Juneteenth: June 19th is perhaps the oldest holiday celebrated by African Americans: It is the grandparent of all such observances. Juneteenth is a cultural observance that marks the day, June 19th, 1865, that enslaved black people in the Texas and Gulf Coast region were officially freed from bondage following the surrender of the Confederate Army. Juneteenth is a landmark moment in American History wherein the true meaning of liberty and freedom began to expend to all US Citizens. Juneteenth is a time of reflection and rejoicing. It is a time for conversation and contemplation. It is a time for assessment, self improvement, and planning.  

Microaggression: a statement, action, or incident regarded as an instance of indirect, subtle, or unintentional discrimination against members of a marginalized group such as a racial or ethnic minority. (Oxford) Examples: “Where are you really from?” (when someone is clearly from the speaker’s country), “You’re so articulate for a [race/ethnicity].” (implies that it’s unusual for someone of that race/ethnicity to be articulate),  

Resources 

“How To Be an Anti-Racist“ by Ibram X Kendi (Book) 

“White Fragility” by Robin DiAngelo (Book) 

“Courageous Conversations”  Foothills Presbytery Antiracism Committee (video series) 

“Talking with Children about Racism” Association of Presbyterian Christian Educators (Article) 

More resources on the “Antiracism Resources” page of Foothills Presbytery Website 

Questions

What is your understanding of the Nicene Creed and its significance?

What is your understanding of Juneteenth?

How have you interacted with issues of race and racism?