Pentecost, commonly called Whitsunday

Pentecost is one of the great feasts of the Church based on Scriptural accounts of the descent of the Holy Spirit. The name comes from the Greek word "fifty." This title was applied to the Jewish "Feast of Weeks" which is the fiftieth day after Passover. Later, the Church assigned the commemoration to the fiftieth day after Easter. The other name, meaning "White Sunday," comes from the northern European custom of administering Baptism to white-robed candidates on this feast.

The Gospel for Pentecost (St. John 14: 15-31) continues the recent series from Christ's Farewell Discourses. For me, a key verse in the selection is this: But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsover I have said unto you (St. John 14: 26). In view of all the strange things that some Christians have attributed to the Spirit over the centuries, this verse provides important guidance. 1) The Holy Ghost comes from the Father in Christ's name: His work is inseparable from the saving work of the Father and the Son. 2) The work of the Spirit is not primarily emotional; the Spirit mainly comes to teach Christ's disciples. 3) As the Spirit teaches, there is not a distinct new revelation. Rather the Spirit brings to remembrance what has already been revealed in the words of Jesus. Thus, if Christians "feel" that the Holy Spirit is leading them in a certain direction, they need to examine their feelings in light of the truth of the whole Biblical revelation, especially in light of Christ's words in the Gospels.

Easter Day- He is risen!

The Paschal Feast, Feast of the Resurrection, or Easter is the high point of the liturgical year. Because of its central importance, it is sometimes difficult to discuss. The words of the Scriptures and the greatness of the liturgy always seem so far beyond my comments. Anything that I say or write is only a momentary glimpse of the great and joyous mysteries that Christians celebrate on this day. 

Jesus of Nazareth is the risen Christ! The one who suffered terrible physical and spiritual agonies to save us from our sin has risen from the dead to offer us new life, in this world and the next. Easter is the great dividing point in human history. The Resurrection is, among other things, the seal of divine approval upon the earthly life, ministry, and death of Jesus. It is the key event that transforms a band of disheartened and defeated disciples into faithful witnesses and ministers of the Good News. All the Gospel accounts of His Resurrection and all the Epistle commentaries and exhortations about it are written from the standpoint of faith in the risen Lord. They are also written to inspire and strengthen that same Resurrection faith in others. 

In the traditional Books of Common Prayer, the first Easter Gospel (St. John 20. 1-10) refers to the importance of faith. The initial reaction of the women at the empty tomb and of the apostles who hear the women's report is not faith. The first reactions are fear, hesitancy, amazement, and curiosity. Simon Peter and the other disciple whom Jesus loved (traditionally identified as John) run to see for themselves. Peter goes in first to see the grave clothes. "Then went in also that other disciple, which came first to the sepulchre, and he saw and believed" (St. John 20:8). 

The empty tomb is important. It is a real event that must not be denied or ignored. It is an integral part of the New Testament message. Nevertheless, acknowledging the empty tomb is only a first step. This first step must be followed by the second step shown by John; that is, the empty tomb demands the response of belief or faith. So on this Easter, let us renew our faith. let us accept with faith what the empty tomb tells us about Jesus. He is unique. He is not merely someone who recovers from physical death. Others may have experienced resuscitation; He has experienced Resurrection. He has overcome the forces of evil, destruction, and death for all time, for all who truly believe in Him. He is the Word of God incarnate, the Messianic King, God the Son. By overcoming death, He has (in the words of the collect) "opened unto us the gate of everlasting life." Christ lives, and because He lives, we also may truly live in union with Him. Alleluia. The Lord is risen indeed; O come, let us adore him. Alleluia.

Good Friday

This day has had many names including Paschal Day, Great Friday, Holy Friday and in the English tradition Good Friday. Since the early years of Christianity, it has been observed by fasting, prayer and the reading of Scripture. Over time, Christians have developed and used a variety of special devotional practices for this observance.

Whatever devotions an Anglican or any other Christian observes on this day, the key element, of course, is the Passion story from the Gospels, in particular the account from St. John 19. And whenever I read or hear this passage from John, I am always struck by John 19:30, "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost." 

"It is finished," that is, Christ's first earthly mission is complete (the Resurrection is bound to this work but it is a new and glorious chapter). His suffering and death were the goal of His incarnation and public ministry. As He had humbled Himself to come down from heaven and become one of us, so He humbled Himself to the end. He who committed no sin was numbered among the transgressors; He offered Himself as the Lamb of God to take away the sins of the world. But He did not just take away the sins of the world in general; He offered Himself as the perfect sacrifice to take my sins and your sins. If we accept His sacrifice with living faith in Him as our Savior, then this day truly does become Good Friday.

Fourth Sunday in Lent- Refreshment Sunday

Over the centuries, this Fourth Sunday in Lent has had a number of associations, and the BCP collect and lessons reflect some of these. Perhaps the oldest association was an Eastern celebration of the Holy Cross, which may be reflected in the Epistle choice mentioning Jerusalem. One popular name, "Refreshment Sunday," refers to the Gospel about feeding the five thousand. In traditional Roman rite use, this was also the Sunday known as "Rose Sunday" with rose rather than violet vestments.. Finally, in medieval England, this Sunday became known as "Mothering Sunday" because of visits and special offerings for the mother church of each diocese. In some parts of England, the mothering theme developed to allow servants, apprentices and students to visit their mothers on this day.

All of these tidbits can be interesting. In addition, the Epistle from Galatians 4 emphasizes divine promises, and the Gospel from John 6 points to Jesus' prophetic role. However, my thoughts keep returning to collect:

GRANT, we beseech thee, Almighty God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace may mercifully be relieved; through our Lord and Saviour Jesus Christ. Amen.

Although the mood of Lent lightens a bit today before we move on toward Passiontide, we must keep remembering the gravity of our sins and our great need for divine grace.

Second Sunday in Lent- Humble Faith

The Gospel for the Second Sunday in Lent is unusal; it is a story where our Lord encounters a Gentile supplicant in St. Matthew 15:21 ff. This selection about the Phoenician women is striking. Christ and His disciples have crossed into pagan territory, and she is a descendant of the detested ancient Canaanites. In her need and concern for her daughter, she is desperate enough to ask the Jewish teacher for help.

Our Lord faces this situation in a low-key way, a way that puts both Christ's disciples and the Gentile woman to the test. The disciples just want her to be sent away. Then our Lord points out to her that His earthly ministry is focused on Israel. But she refuses to give up. She has faith in Him, and she humbly begs for even the slightest crumb of mercy. Thus her daughter is healed.

Two points about this passage strike me today. 1) Being close followers of Christ does not always make people as wise, compassionate or strong in faith as they should be. 2) Being outside the traditional community of faith does not always mean that people are lacking in personal faith in Jesus.

So let each of us consider our situations. If we feel like outsiders- if we feel that we are not one of the closest disciples, Christ can still help us if we have faith in Him. And if we do feel that we are close disciples- if we feel that we belong to the right religious circles, we should not be hasty in our judgments of others. We may be the ones lacking in humility and insight. The depth of others' faith may be surprising and allow Christ to work in their lives in ways that we do not expect.

First Sunday in Lent- A Reflection on Temptation

This post is slightly different from most of my recent ones; it is an abridged version of my homily for the day.
The Gospel for the First Sunday in Lent is the familiar story of Christ's great Fast and Temptation (St. Matt. 4:1-11). As He was beginning His public ministry, our Lord withdrew to the Judean wilderness for a period of devotion. There the Tempter came and sought to catch Him in a moment of weakness. Satan used appealing lures, and even tried to confuse matters by quoting Scripture. St. Matthew tells us that there were three parts to the Temptation.

First, the Tempter tried to appeal to the needs and wishes of the physical nature. He urged Christ to satisfy His hunger by turning stones into bread. Of course, Christ rejected this temptation. His work was to have a spiritual foundation, not a material one. He recognized and responded to human physical needs, but meeting those needs was not His main mission. He had come to bring the bread of heaven, the living Word of God, the source of true and eternal life.

Secondly, the Tempter tried to appeal to the natural human desire for approval and praise. The crowds in the streets would have really been impressed (at least for a few days) if Jesus had jumped from the pinnacle of the Temple to the pavement below without being hurt. Again Christ rejected the temptation. Jumping from the Temple would have tested the Father's mercy. It would have also caused some people to accept Jesus as Messiah for the wrong reason.; that is, from sheer amazement rather than from spiritual conviction.

Thirdly, the Tempter tried to use the appeal of worldly success and power. This temptation was basically political. If Jesus would only accept him as master, Satan offered great worldly influence and power. With such power, Christ would be able to order earthly society as He saw fit. Christ also rejected this great temptation. Submitting to the Evil One would corrupt everything that He tried to accomplish. Christ's kingdom was to have a completely different nature. It was to be a holy and spiritual kingdom based upon loyalty to Almighty God, the heavenly Father.

Thus, our Lord Jesus Christ rejected the three great temptations of the devil. Compromising with Satan was wrong. No end or goal, no matter how good it might seem, could justify truly evil means. Christ committed Himself and His ministry to the holy principles of His heavenly Father. He would remain steadfast in the paths of righteousness even when it meant rejection by the crowds and a tortuous death on the Cross.

In certain respects, the Temptation of Christ was unique. No one else has ever had to make such far-reaching spiritual choices. And no one else has ever resisted temptation so completely, without a trace of sin. Christ obeyed the heavenly Father's will, and through His perfect obedience, He became the Redeemer of all those who have a living faith in Him.

Yet, despite the uniqueness of Christ's Temptation, there are certain similarities with the temptations that all human beings face. We all face temptations for the same basic things: material comfort, human approval, and worldly influence. We could consider countless examples of how these basic temptations take place in our lives. At work and in our families, we are constantly tempted to place our desires for comfort, approval, or power above our spiritual and moral principles. However, today let us consider a corporate application to Christ's Church.

First, the Church has temptations of a physical or material nature. There is a tendency for parishes, dioceses and denominations to become too concerned about the material needs of the organization or for the physical needs of those we serve.
Now certainly, the Church must recognize that human beings have physical needs. We are to provide for the Church itself, and we are to reach out to feed the hungry, clothe the naked and so forth. But as we do these things, we must be aware of dangers and refuse to compromise with evil. We must always remember that being a social welfare agency is not the primary mission of Christ's Church. Although physical bread is needed, the Church's primary mission is the spiritual feeding of souls through Word and Sacrament.

Secondly, the Church is sometimes tempted to seek human approval in the wrong ways. Many contemporary religious groups try to dazzle or entertain people into being Christians. Sometimes, people seem to put God to the test by suggesting that flashy or emotional displays are at the heart of faith.
Although there may be dramatic moments in the life of faith, God more often has chosen to manifest Himself in simple and subtle ways. We must not do things just to impress the crowds on the street. Those who go to worship just for the spectacle are missing the Biblical message.

Thirdly, the Church is often tempted by worldly success or power. Over the centuries, Christianity has succumbed to this temptation repeatedly. For the sake of worldly influence, the Church has often compromised itself with emperors, kings and parliaments, with bureaucrats and corporations, with trade unions and political parties.
Certainly, the Church has a mission to all kinds of people, and individual Christians may be called to express their values in various social or political settings. However, the Church itself must avoid being bound too closely with any worldly power. The Church is the representative of a spiritual kingdom which transcends all earthly powers. As the Church, we are called to proclaim Christ as Savior and to embody His spiritual and moral mission.

In conclusion, Lent is a time for us to pause and be more aware of the nature and dangers of temptation. We need to recognize our weaknesses and our actual sins. We need to repent and seek divine grace. This is true of us as individuals; it is also true of the Church which is often caught up in the temptations of the world, the flesh and the devil. There is hope in all these temptations because Christ has already triumphed over Satan and won a victory for the faithful of all times. Christ is with us, and He can strengthen us as we face temptation, individually and corporately.

The First Day of Lent, Commonly Called Ash Wednesday

From at least the second century, Christians seem to have observed a period of fasting and repentance before the Easter celebration of Christ's Resurrection. Over the years this period expanded, and in the sixth century Latin Church, it was set at 46 days so that there would be 40 penitential days (the six Sundays may be in a somber church season but they are still little Easters). 

The use of ashes from palms as a sign of penitence was a development of the Middle Ages. The key to observing the day and the season is found in the Scripture lessons for the day. They all stress the spiritual aspects of fasting and repentance. The Gospel from St. Matthew 6 is clear that a disciple's attitude is very important. Our Lord assumes that His followers will fast. However, they are not to be hypocritical and ostentatious. Therefore, as we think of this day and the whole Lenten season, let us focus on devotion to the heavenly Father. External acts of devotion can be useful, but the main point is laying up treasure in heaven through Christ.

Quinquagesima- The Sunday next before Lent

This Sunday, Quinquagesima, is the fiftieth day before Easter and the Sunday before Ash Wednesday. The Collect, Epistle and Gospel for the Sunday are rich in many things that Christians need to hear and think about. For example, the collect reminds us of our needs, and it requests divine aid so that our efforts may be filled with a charitable or loving attitude. If we approach Lenten devotion without love, our deeds "are nothing worth."

The Gospel from St. Luke 18 talks about Christ's Way of the Cross. It also shows us two kinds of blindness. The blind beggar by the Jericho road suffered physical blindness, but through his faith in Jesus, he was healed fairly easily. The twelve closest disciples, on the other hand, suffered from a spiritual blindness. They thought that Jesus was the Messiah, but they had not yet understood His way of being the Messiah. They had not yet come to see that He was the Messiah who was the Suffering Servant. It would take longer to cure them of their blindness. Only by following Him through the difficult days would they come to appreciate His true triumph at the Resurrection.

As we approach the beginning of Lent, we can employ these themes as part of the examination of our souls. Are we motivated by love as we seek to do good? In what ways have we been spiritually blind? Do we see the necessity of Christ's suffering and death for our redemption? And are we willing to follow Jesus Christ through the the difficulties of the Way of the Cross? Only through the aid of the Holy Ghost "poured into our hearts" can we move beyond our failings and begin to answer these questions in a positive manner.

Why A Traditional Book of Common Prayer? One Brief Reflection

Sometimes people ask me why I prefer traditional Prayer Book services. Often, there seems to be a suggestion behind that question. The suggestion or implication is that the traditional versions of the Book of Common Prayer and all traditional religious language services are out of date. Of course, Prayer Book language is different from contemporary secular language, and at times, the average Christian of our time does have to pay attention in order to understand certain words or phrases. There are some expressions or uses that could be clarified or updated by trustworthy editors. Over past centuries, great liturgies have developed, and they will continue to be modified in the future.

Yet, acknowledging some linguistic issues does not mean that the Book of Common Prayer as a whole is out of date. I think that most of the language in a traditional BCP service is comprehensible to a moderately literate English speaker who wants to understand the Christian faith. The issue is often whether a person wishes to understand traditional Christianity. In other words, for many of our contemporaries, the difficulty in understanding traditional Common Prayer liturgies is not primarily linguistic but personal and theological.

Proclaiming the Christian Faith is a central issue, and traditional Book of Common Prayer liturgies provide us with a treasury of almost two millennia of Christian doctrine and devotion. So the main solution to problems of understanding is not to throw out the sound doctrine of traditional Prayer Books; the solution is to preach and teach sound Christian theology. That means that we all need to understand certain Christian vocabulary. Some of this vocabulary may sound strange to secularized people, but this Christian vocabulary is rooted in Scripture. Certain words and concepts are essential for a mature understanding of the Scriptural message of salvation. And this Scriptural message of salvation permeates traditional Book of Common Prayer services.

Sexagesima- Sowing the Word

The Second Sunday before Lent or Sexagesima (Latin- "sixtieth") continues to lead us to prepare for greater efforts in Christian devotion and service. But although we must prepare for greater efforts, the Collect reminds us that we "put not our trust in any thing that we do." The Gospel from St. Luke 8 is one of the accounts about the Parable of the Sower. Besides occurring in three of the Gospels, this Parable is also special because in the text Christ Himself develops an allegorical interpretation. In biblical studies, a distinction is often made between parable and allegory. In this context, a parable is a brief story that illustrates one key point; an allegorical interpretation, on the other hand, develops more symbolic details.

Thus, one can say that the Parable of the Sower points out that the seed (the Word of God) is sown in different soils but still produces much fruit. The allegorical interpretation goes on to look at the different soils, the different kinds of people who receive the Word of God. Very often we want to consider what kind of soil we are or how we might become more receptive soil. From an individual perspective, our receptivity is something to consider. However, it seems that the text was primarily addressing the other end of the process. In other words, the point was not mainly about what kind of people might make productive disciples. Instead, Jesus' disciples were being instructed about His ministry and about how they were to participate in that ministry. The seed had to be sowed; the Word had to be spread. The great Sower and His helpers had a job to do, and they were to spread the Word regardless of the response it received in diverse circumstances. Although every hearer would not produce good results, some would, and those would produce abundantly.

As we consider evangelism and mission, modern Christians often seem to worry too much about the kind of soil. Sometimes, planting churches and choosing mission projects seem to be becoming social sciences more than exercises in faithfulness. Of course, we should show some prudence in our sowing. The seed does need some good soil. We Christians should make preparations and look for good ministry opportunities. Yet, we must not be too anxious about such details. The Word that is sown is God's Word, and ultimately, He is the One who brings any abundant harvest. We must not trust so much in our own efforts; rather we must learn to trust in the power of God's Word.

The Presentation of Christ and the Purification of Saint Mary the Virgin

February 2 is the fortieth day after Christmas, and it has sometimes been considered the real end of the Christmas celebrations. Traditionally, the feast was called Candlemas in the Western Church because liturgical candles were blessed on this day. But that was just a quaint detail. The primary significance of the day is shown by the Gospel from St. Luke 2. 

On the fortieth day after Christ's birth, it was time for His mother to undergo the purification rites prescribed by Jewish Law (St. Luke 2:22). It was also the time to present Jesus to the priests and to redeem Him as His mother's firstborn son. As he does repeatedly, St. Luke reminds us that the Holy Family followed the customs of Jewish piety and devotion to the Law. Of all women, the Virgin certainly did not need real purification; neither did the Christ Child truly need redeeming. However, they chose to fulfill all righteousness, to follow the Law perfectly. In doing so, they obeyed the Law and pointed to the human need for purification and redemption. In the words of the Prayer Book Collect for the Day, the divine "Son was this day presented in the temple in substance of our flesh, so we may be presented unto [God] with pure and clean hearts ... by Jesus Christ our Lord."

The Sunday called Septuagesima

Traditional Books of Common Prayer preserve the long-standing custom of a pre-Lenten season. From the sixth century until the 1960's, calendars in the Western Church called the third Sunday before Lent "Septuagesima," the Latin for "seventy." Although other possible interpretations have been offered, the names of this Sunday and the following two seem to be based on a rough approximation of the number of days before Easter. Septuagesima is actually 63 days before Easter, Sexagesima (Latin "sixty") is 56 days before Easter and Quinquagesima (Latin "fifty") is 49 days before Easter.

Two factors may have been involved in establishing the pre-Lenten season: 1) the need for special supplications during Lombard invasions of Italy and natural disasters of the sixth century, and 2) the fact that the Eastern Orthodox had a longer season of Lent. In any case, we might call these Sundays "semi-penitential." They are not quite like Lent, but traditionally they have used somber-colored vestments and have omitted certain joyful praises such as the GLORIA IN EXCELSIS. In such ways, worshippers are reminded of a shift in emphasis, of a transition from the glorious celebrations of Christmas and Epiphany to serious reflections during Lent.

Third Sunday after Epiphany

The 1928 Book of Common Prayer shifted the traditional Gospel (St. John 2:1ff) from the Second Sunday after Epiphany to this Sunday. Since in this particular year the Prayer Book season of Epiphany is ending this week, the themes of this Gospel have a heightened significance in our meditations. The account of the Wedding at Cana is sometimes familiar because of its mention in the Form of Solemnization of Matrimony. Certainly, we can take this event as one indication, among others, of our Lord's honor for traditional marriage. In addition, the story points to Jesus as Lord of creation who can do things that no one else can. There are also other themes in the passage such as the transformation of traditional Jewish rituals into the "new wine" of the Gospel- and indeed not just any wine but the best wine. All of these themes point to the conclusion in St. John 2:11- "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him." 

Like other Epiphany readings, this Gospel has the theme of manifestation or epiphany. Even as a wedding guest, Jesus shows forth divine glory. The miracle is a sign; it leads His disciples to believe. They certainly do not understand everything, but they do have faith in Him. All of God's works of creation, redemption, and sanctification can be signs for us. One of their great purposes is to lead us to believe in Christ Jesus. And in faith, this week, we can end the season of Epiphany saying the antiphon that we started with: "The Lord hath manifested forth his glory; O come, let us adore him."

A Prayer for Babes within the Womb

Almighty God, by whose Providence new life is conceived, look with mercy upon all thy handmaidens who are with child and upon the babes within their wombs. Strengthen them during the months of waiting and growth, and bring them in safety through the time of birth. And grant that each child may increase in wisdom and stature, and grow in thy love and service until he or she comes to thy eternal joy; through Jesus Christ our Lord. Amen.

First Sunday after Epiphany

Although some liturgical traditions observe the Baptism of our Lord on the first Sunday after Epiphany, traditional Books of Common Prayer follow a different custom. From the 1549 Prayer Book through that of 1928, the first Sunday after Epiphany continues St. Luke's account of Christ's childhood. Indeed, although not an official title, we might say that this Sunday is in effect an Anglican feast of the Holy Family. For the life of the Holy Family is central in the Gospel for Epiphany I. 

As we look at this Gospel, we see that Luke stresses that Mary and Joseph were observant Jews who customarily went to Jerusalem for the Passover. And as Jesus approached maturity, He also fulfilled the precepts of the Law by going to Jerusalem for the great feast. Furthermore, He did not merely attend the observance; He delighted in the opportunity to discuss the Law with the great teachers. Of course, in the confusion of the festival, we know that Jesus was left behind, that His parents eventually noticed His absence from their Galilean group, and that they went back to find Him in the Temple. Obviously, they were worried while the young Jesus was content to be about His heavenly Father's business. 

In most families, this might have been a tense reunion. However, the Gospel tone is filled with a gracious and loving spirit from the parents and the child. So it seems that among other things, this simple account teaches us about family ideals. Respect for God's commandments should be the overriding concern for sound family life. And if that piety is sincerely followed, then the glitches that are bound to arise in even the best family can be handled with love and grace. Even as Mary and Joseph took their responsibilities seriously, they recognized that their special son was going to develop spiritual independence. Even as the adolescent Jesus pursued His heavenly Father's business, He respected His earthly parents' authority. May we have the grace to follow the Holy Family's pattern in our troubled society.

Epiphany

Aside from Good Friday-Easter and Pentecost, Epiphany is the third oldest Christian observance. Yet, it is a Christian feast barely noticed in American society. The irony for me is that the neglect of this holy day by our society seems to make it even sweeter. On Epiphany, there aren't a lot of semi-pagan revelings. There aren't a lot of things to buy or eat. There aren't a lot of visits to relatives. So except for the usual demands of daily life, one can focus on the religious meanings of Epiphany. One can begin to focus on the various epiphanies or manifestations of Jesus the Christ. The historic associations of this feast can help us pull together thoughts about Christ's birth, His manifestation to the gentiles represented by the Magi, and the beginning of His public ministry with His baptism.

So today let us think about the manifestation of the glory of God for our salvation. Into our everyday world- a world of cold dark winter nights, of sniffles and sick children, of household chores and repairs, of the daily grind of work, of aging loved ones, of disturbing news from around the globe- into this world, God shines the glorious light of His truth, love, and grace. Whether into our private prayers, readings and contemplation or into a low-key weekday Eucharist, this same God is reaching out to manifest Himself to us. "The Lord hath manifested forth his glory; O come, let us adore him."

Te Deum

As Christmastide draws to a close, it strikes me that one of the great things about the season is saying the Daily Office with the Te Deum. Of course, this canticle is said at other times, but its beauty and meaning are highlighted for me after its absence during Advent. Regardless of who wrote it and despite any translation issues in some versions, this magnificent creedal hymn brings home the truth of the Incarnation. It also gives me the sense of joining in with 15 or so centuries of the faithful. And although I haven't heard it sung for a while, it still echoes in my head as it was beautifully and prayerfully done by small choirs in the days of yore. It has aided my appreciation of the faith "of the holy Church throughout all the world."

Second Sunday after Christmas

This Sunday which only occurs four out of seven years has tended to be neglected. Christmastide is winding down, and Epiphany is not yet here. The collect and lessons reflect this interim quality. The collect refers to the light of the Incarnation and moves on to the light shining forth in our lives. The Gospel continues from the account of Holy Innocents in St. Matthew 2. It reminds us of the dangers to the Christ Child from worldly rulers. And this in turn leads us to another aspect of His humility, growing up in a Galilean village rather than in a royal Judean city.