The Circumcision and the Name of Jesus- 1 January- Luke 2:21; Philippians 2:9

The first of January has been associated with several liturgical observances in the history of the Church. From at least the 800's, the Roman rite commemorated Christ's Circumcision on this eighth day of Christmas. Books of Common Prayer from 1549 through 1928 in the US and 1962 in Canada continued this emphasis. Stressing Christ's circumcision fits in with the reality of the Incarnation. Jesus of Nazareth, God the Son, was a real Jewish male. He humbled Himself, continued the covenant with Abraham, Moses and David, and came to fulfill all righteousness. 

Another emphasis on this day is the name of Jesus. Some recent Anglican calendars have made this the title of the feast, but one also finds an emphasis on the name in the traditional Epistle and Gospel.  In the Epistle from Philippians 2:9, we read, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow..." In St. Luke 2:21 , we read that at the circumcision the child "was called Jesus, which was so named of the angel before he was conceived in the womb."  Of course, Jesus (Greek IESOU, Aramaic YESHUA) was a common Jewish name, meaning "The LORD saves." In the case of this holy child, the common name takes on special significance. This child born in Bethlehem is the Lord Himself come to save His people. And Christ's work in the heavenly Father's plan for human salvation is what gives Him a name above every name. What better way for us to begin the New Year than by praising His holy name and giving thanks for the salvation that has come in the Christ Child!

Christmas 2021- Luke 2: 10-11

In St. Luke 2:10-11 we read, "And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord."

These words of Scripture tell us what we celebrate. Christmas is more than a nostalgic winter festival; it is the proclamation of "good tidings of great joy," that is, the Feast of the Nativity preaches the Christian Gospel. It is the message of God the Son coming into the world to save sinful human beings. If we miss that point, the holiday has no real meaning. So let us acknowledge our need for this Savior, and let us confess our faith in the Christ who has come among us so humbly! Glory be to God on high!

St. Thomas the Apostle- 21 December

It may seem strange that the Feast of the Apostle Thomas occurs so closely before Christmas. The exact reason for the date is buried in ancient Christian history. It may be related to an event such as date of martyrdom, moving of relics, or dedication of a church in his name. Whatever the historical detail, there is also a theological point. Thomas points us to the importance and meaning of Christ's Incarnation, 

Of course, on the Sunday of the Resurrection. Thomas did not see the risen Christ, and he was doubtful. A week later, Thomas did see Jesus when He came to the disciples. Then the doubting apostle made a very strong confession of faith; he affirmed Jesus the Christ as "My Lord and my God" (St. John 20:28).

Thomas is an example that Christ can overcome doubt and use former doubters as faithful witnesses. Thomas is an especially strong witness to the Incarnation when he exclaims that Jesus is Lord and God. As another Advent draws to a close, may we think about these words and their meaning for us. We are not celebrating the birth of just any baby. The Christ Child is unique. Christians share Thomas' affirmation that Jesus is our Lord and God come in human flesh!

Advent IV- John 1: 19-28

The Gospel from St. John 1:19-28 is a second Advent passage about John the Baptist. When questioned about his role, John only claims to be "the voice of one crying in the wilderness" (John 1:23; Isaiah 40:3). He is one who makes the way ready for the Lord. 

This Gospel reminds us that the way for the Messiah or Christ must be prepared. Many people put great effort into the mundane preparation of the season, but they neglect the religious preparations. If we really wish to appreciate the meaning of Christmas, we should spend some special time on spirituality in the next week. We need to read Holy Scripture and pray. We also should meditate about our need for a Savior and the ways that He keeps coming to us. Such serious preparations can help us find true joy in the good news of the Incarnation.

December Ember Days

In the traditional Books of Common Prayer, the Wednesday, Friday, and Saturday after December 13 (the commemoration of St. Lucy) are Ember Days (see 1928 BCP, p. li). These seasonal days of prayer seem to have originated at Rome by at least the third century. In the early Middle Ages, the days also became associated with ordinations.

In the 1662 Book of Common Prayer, two Ember Day prayers for those to be ordained were included among the general prayers. The 1928 Book of Common Prayer added a general prayer for the increase of the ministry and a proper collect and lessons for Ember Days (p. 260). The Collect for the Day focuses on the increase of candidates for ministry rather than on actual ordinations. There are also readings for Morning and Evening Prayer in the daily lectionary for the third week of Advent.

Advent III- The Messenger- Matthew 11: 2-10

In traditional Books of Common Prayer, the Gospels for both the Third and Fourth Sundays in Advent deal with John the Baptist. For this Sunday, the emphasis is upon John as the messenger of the Lord (Matthew 11:2-10). In a sense, John the Baptist was the last of the Hebrew prophets, but he was also more than an average prophet. He was a special messenger sent to be the forerunner of the Messiah. He prepared the way by proclaiming a message of repentance, forgiveness and renewal.

Of course, John the Baptist was a unique figure in the history of salvation, but he was also an example for us. Although Jesus the Christ has come and accomplished His redemptive work, that work has to be applied to human lives again and again. As Christians, we are to continue being messengers of repentance, forgiveness and renewal. Advent is a season to remind us to continue John's preparatory work. In ways appropriate to our circumstances, each of us is called to apply the ancient message to our lives and to the lives of those around us. 

Advent I- Romans 13: 8-14

This Sunday marks the beginning of the Advent season, a time for reflection upon the theme of Christ coming into the world- past, present and future. Advent is also a time of spiritual and moral preparation. Believers are called to renew their commitment to live in ways that embody their faith. Such a renewal of commitment is stressed by St. Paul in the Epistle from Romans 13:8-14. 

After reviewing the general moral law, the Apostle makes two points in practical spirituality. 1) "...now it is high time to awake out of sleep" (Rom. 13:11). Christians must avoid the natural human tendency to sink into spiritual torpor. We must wake up and remain vigilant.  2) "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light" (Rom. 13:12). Knowing that earthly history is moving toward the culmination of divine plans, Christians must constantly cast off sinful tendencies and put on the good qualities that God the Father gives us through Jesus Christ and the work of the Holy Spirit. We must seek light and life through Christ in each day given to us. If we apply these principles of spirituality, Advent can be a valuable time for Christian growth, not just a time of waiting for a holiday.

Harvest Thanksgiving/Thanksgiving Day

Through the ages, many peoples, cultures and religions have observed feasts and prayers of thanksgiving for harvests. The Jewish spring festivals of Passover and Weeks (Pentecost) were in part celebrations of spring harvests, and the Feast of Booths or Tabernacles was related to the autumn harvest (these festivals were also related to historical events).  In medieval and early modern Europe, including England, there were various local occasions when thanks were offered, and over time, local forms of prayer for autumn harvest festivals developed. 

In colonial North America, English explorers and colonists gave thanks in many places that later became the US and Canada. The London Company ordered settlers bound for Berkeley Hundred in Virginia to offer thanksgiving upon arrival and annually thereafter. Thus, on December 4, 1619, the first official English-speaking Thanksgiving service was held at Berkley Hundred. Almost two years later, the Separatists at Plymouth in Massachusetts had prayers and feasting. Of course, the case in Massachusetts in 1621 was dramatic, and it was later publicized by New Englanders. At the time of US Independence, this New England practice was promoted by the Continental Congress. A few years later, the 1789 American Book of Common Prayer included a Thanksgiving Day Office, and parts of this office are still reflected in the 1928 BCP.  The 1962 Canadian BCP also included forms for harvest thanksgiving based on English and Canadian practice.

 It is a normal part of Christian worship to give God thanks for all things. It is also appropriate that we should pause in autumn to give special thanks for the products of the land which sustain and enrich life. As a German hymn based on the Te Deum says, "Now thank we all our God..." 

The 1928 Collect for Thanksgiving Day reads: O most merciful Father, who hast blessed the labours of the husbandman in the returns of the fruits of the earth; We give thee humble and hearty thanks for this thy bounty; beseeching thee to continue thy loving-kindness to us, that our land may still yield her increase, to thy glory and our comfort; through Jesus Christ our Lord. Amen.

Sunday next before Advent/ Trinity XXV- John 6:14, Hebrews 8:6

The 1892 and 1928 American BCPs and some other Prayer Books assign the 1549/1662 propers for Trinity XXV to "the Sunday next before Advent." The Collect, the Epistle (actually from chapter 23 of the prophet Jeremiah), and the Gospel from St. John all contain themes appropriate to anticipate Advent. 

The Gospel (St. John 6:5-14 ) is the familiar story of feeding the 5000. In addition to several points about Christ's nature and work, this story reminds us of the expectations and hopes that Jesus fulfilled. When the people saw His miraculous act, they affirmed that He was "that prophet that should come into the world" (St. John 6: 14 ). He is the one who was to come. He is the prophet like Moses predicted in Deuteronomy 18:15,18.  Indeed, Jesus is much greater than Moses. Not only is He greater than Moses by His divine nature, but He also establishes a covenant greater than the one established through the work of Moses (Hebrews 8:6). 

Of course, orthodox Christian believers think that Jesus is much more than a prophet, but we know that He is also a prophet. In fact, prophet is one of the three functions (along with priest and king) that Christian theology has often used to characterize the work of Christ. Jesus is not just any prophet but the long-expected one. 

As we end a Christian year on this Sunday, we are reminded of completion. Jesus Christ fulfilled the prophecies; He was and is the One to come. He completed the work of redemption that was in progress from Adam, continued through Noah to Abraham, and was present in the ministry of Moses and subsequent Hebrew prophets. As we look back at that biblical history, we also look forward. We anticipate a new church year and the continuing work of redemption. Jesus is the One who has already come, but He is also the One who will come again. Although He has accomplished the great acts of redemption, we still await the consummation of His Kingdom. We live between the times, and we continue to look at both great challenges and great opportunities for growth in faith and in service.

Trinity XXIV- Healing- Matthews 9 18-26

For the Twenty-Fourth Sunday after Trinity, the written collect has roots in the seventh century. It stresses divine goodness and pardon in contrast to human frailty. 

The Gospel from St. Matthew 9:18-26 gives two interwoven examples of Christ's restoration of frail human beings- one young and one who has suffered for twelve years. The account begins with the synagogue official whose daughter is at the point of death. In response to the father's urgent appeal, Jesus sets out to see the girl. Along the way, the woman with the bleeding problem reaches out for what she hopes will be an anonymous cure. She does not escape unnoticed, and Jesus says that her faith has enabled her healing. Then at the synagogue ruler's house, the situation is serious. The daughter seems to have died, and the official mourners have already arrived. Jesus, however, puts a stop to the mourning and lifts the girl up from her deathbed. 

 In these two situations, we see different examples of human desperation: the urgent illness of the official's daughter and the chronic condition of the older woman. Jesus brings divine grace to both cases of human weakness. God in Christ is ready to reach out, but for healing to take place, there is a need for faith. The faith that both the girl's father and the afflicted woman had in Jesus the Christ opened the way for divine power to work. Whatever our frailties- of body, mind, or soul- may our faith in Christ open us to His restorative work.

Trinity XXII- Matthew 18: 21-35

The Collect for the Twenty-second Sunday after Trinity reads:

Lord, we beseech thee to keep thy household the Church in continual godliness; that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works, to the glory of thy Name; through Jesus Christ our Lord. Amen.

This collect dates from at least the eighth century but may be older. It has basic themes that tie together the lessons. It views the Church as a household or extended family under the guidance and protection of God the heavenly Father. He is the source of all goodness and godliness who alone can help His human children to do good.

The Epistle is from Philippians 1:3-11. These are personal comments, wishes, and prayers from the Apostle Paul for the Philippian Christians. He anticipates that their continuing faithfulness will lead to good fruits and the praise of God.

The Gospel is from St. Matthew 18:21-35, an important discussion of forgiveness. The selection begins with a question from Peter about the limits of forgiveness. Our Lord replies indicating that forgiveness must not be viewed as a finite numbers game. He illustrates His point with the Parable of the Cruel or Unmerciful Servant. Christ concludes in Matthew 18:35 with a general statement about forgiving trespasses which reminds us of the petition in the Lord's Prayer.

Trinity XXI- Ephesians 6: 10-20; John 4:46-51

The Collect for the Twenty-first Sunday after Trinity is an ancient one, first recorded in the Gelasian Sacramentary (a Gallican-Roman rite from the eighth century or earlier). The themes are divine pardon and peace that lead to service.

The Epistle from Ephesians 6: 10-20 is a well-known passage that uses a description of Roman armor to bring out a number of references to the ways that God helps us in the struggles against evil in this world. The Apostle Paul exhorts his readers to be strong, not only for their own spiritual well-being and sanctification, but also in order to pray for him and the advance of the Christian message.

The Gospel from St. John 4:46-54 concerns a topic that is very common in the Scriptures- and very common among all human beings- healing. All people need physical healing from time to time, and even when physical health is good, there are other afflictions of mind and soul. Today’s reading about the nobleman and his son is one striking miraculous healing, but it is more. It is a sign of who Jesus is, and it is a spiritual encounter. The result is that a proud man and his household come to humble faith in Christ.

Trinity XX- The Wedding Feast- Matthew 22:1-14

The Gospel from Matthew 22:1-14 is one of several parables which compare the kingdom of heaven to a feast, in this case, a royal wedding feast. The king prepares the meal and invites the guests, but the invitees despise the invitation. Some simply ignore it while others attack and even kill the messengers sent to them. The king responds to such ingratitude and evil forcefully. He destroys the evildoers and seeks new guests for his feast. In the customs of that time, he even has appropriate garments provided for them. Yet, one guest still refuses to be grateful and to cooperate. He does not bother to dress appropriately, and he is cast out.

By repeating the gracious invitation of the king and the ungrateful responses of some guests, this parable stresses two points about the heavenly kingdom.  First,  the kingdom is based on the graciousness of the divine King. God always has the initiative. He invites people to His feast. He extends the offer of fellowship with Him. He provides all that is needed. Secondly, however, the invited guests are expected to respond in gratitude. People must accept the divine invitation and prepare in appropriate ways. The divine host provides all that is needed to join the celebration, but He will judge those who despise or reject His grace.

As Christians, we must keep both of these points in mind. We are dependent upon the graciousness of God. He invites us; He calls us. And He provides all that we need to enjoy His company. Nevertheless, He also expects appropriate responses from us. Refusing to accept His call and ignoring His gifts brings judgment and exclusion from His presence. 

Trinity XIX- Forgiveness- Matthew 9:1-8

This post is a revised version of a post first published on 10 October 2010.

The Gospel for the Nineteenth Sunday after Trinity (St. Matthew 9:1-8) is another in the recent readings about confrontations between Jesus and the religious leaders of His time. The friends of a paralyzed man bring him to Jesus to be healed. Our Lord sees their faith and heals the sick man. Instead of starting the easy way and simply telling the man to get up and walk, Christ tells the man that his sins are forgiven. Although Christ does not always view illness as caused by personal sin (see for example St. John 9:3), in this particular case, sin is an issue that has to be remedied. The religious scholars are scandalized because in their tradition only God can forgive sins. Even the Aaronic priesthood would not make such a direct declaration of forgiveness. 

His ability to pronounce forgiveness is precisely the point that Jesus wishes to make. The Messianic Son of Man is God's earthly representative, and He is also God incarnate. So He has the power to forgive sins. This is a new power at work in Christ's ministry. Christ brings the Gospel of repentance and forgiveness, and the risen Christ shares His power to declare forgiveness with His Apostles. They spread pardon by preaching the Gospel in word and deed, by Baptism, and by granting absolution. Through the Apostles, the whole Church witnesses, preaches, baptizes, and grants pardon through confession-absolution. From the earthly ministry of Jesus Christ till the end of the age, God's forgiveness is at work in the world in a powerful new way that cannot be found apart from Christ and His Church.

Trinity XVIII- The Great Commandments- Matthew 22: 34-46

The Gospel for the Eighteenth Sunday after Trinity is from St. Matthew 22:34-46. These verses contain what seem to be two very distinctive interactions between Jesus Christ and the Pharisees. Yet, upon closer consideration, one can easily see why these two encounters belong together. The question and answer about the Great Commandments show the common heritage between Pharisaic Judaism and Jesus and His followers. Loving the Lord God comes first, immediately followed by loving one's neighbor. That is a significant agreement. 

However, such a general agreement is only part of the story There are still very important differences between Jesus and other religious leaders. There are underlying questions about who God is and who the neighbor is. In the second part of today's Gospel, Jesus raises the question about the nature of God and His work by speaking of the Messiah or Christ. Jesus refers to Psalm 110 to suggest to the Pharisees that the Messiah shares the divine nature, and they are at a loss for words. He uses principles of interpretation that they accept, but they cannot affirm what He implies.

In fact, Jesus highlights the great difference between all humanistic religions and the true Christian understanding of faith. The key issue is about the unique person and nature of Jesus the Christ. In other words, is Jesus Christ the divine Son of God, the eternal Word incarnate? If one follows Christ, the answer is yes, and that answer changes the underlying meaning of the two Great Commandments. If Jesus is who He says He is throughout the Gospels, loving the Lord God also means loving Jesus Christ and following Him. In addition, Christian faith changes the meaning of loving the neighbor. It means loving all people created in God's image, especially those who believe in Jesus Christ.

So let us avoid bland modernistic interpretations of the two Great Commandments. They are not merely broad encouragements to be nice or respectable. The Gospel gives the Commandments a Christian context. They are meant to be applied in light of Jesus' teachings and in light of Jesus' unique identity as the Son of God.

Trinity XVII- Sabbath- Luke 14: 1-11

The Gospel for the Seventeenth Sunday after Trinity is from St. Luke 14:1-11 and is set at a dinner with the Pharisees. Jesus teaches through a miraculous healing on the Sabbath. This healing brings up the topic of Christ's attitude toward the Sabbath. Unlike many of His contemporaries, our Lord did not have a narrow or legalistic view of the Sabbath. 

Nevertheless, Jesus did not ignore or reject the commandment to observe and keep holy the Sabbath. He taught people to follow the general purposes of all the Commandments, and in the Gospels, we are shown that Jesus participated in Sabbath worship in synagogues. Even in those cases where Jesus or His disciples are accused of not keeping the Sabbath properly, He and His followers are not shown doing ordinary work. Instead, the issue is a matter of how to best use the Sabbath, as here in Luke 14. Basically, Jesus taught by word and example that the Sabbath had three purposes: worship, general rest, and performing deeds of mercy.

After Christ's Resurrection, His followers did add something. Because of the Resurrection, they also gathered for worship on the first day of the week (Sunday) which they called the Lord's Day. As the Church grew, the vast majority of Christians were Gentiles who were not required to keep all the details of Jewish ceremonial Law. So instead of observing both Saturday and Sunday, Christians soon just observed Sunday because it was the Day of Christ's Resurrection. Christians applied the three New Testament purposes of the Sabbath (worship, rest, and mercy) to the Lord's Day. 

Unfortunately, some Christians have had difficulty keeping a balanced view of  Sunday. Many people who claim to be Christians do not really observe any sort of sabbath. At most, they may say a private prayer or visit a short service, but then they devote themselves to ordinary work, household chores, or lots of beer and sports.

In my opinion, Christians need to reclaim New Testament respect for the general purposes of the Sabbath, and when possible, apply these purposes to Sunday. We shouldn't be harsh legalists who try to abolish all fun and recreation. But for ourselves, we should see Sunday as the Lord's Day- a time set aside for worship, for simple forms of rest and relaxation, and for showing mercy to the sick and afflicted.

 

Trinity XVI- Luke 7:11ff

The Gospel for the Sixteenth Sunday is from St. Luke 7:11ff. It recounts the story of Jesus raising the son of the widow from the village Nain. In this brief account, we see two very important points. First, we see Jesus' compassion. Of course, He is merciful to the young man, but even more, His compassion is for the mother. She is a widow left alone, and our Lord cares for her. Secondly, this account shows who Jesus is and the powers He has. Jesus is more than a country rabbi. He is the divine Christ who can conquer death. For those with eyes and hearts to see and understand, this miracle is a testimony to Christ's divine mission and nature.

Reflecting upon this miracle, let us be aware of Jesus' compassion toward all who are in need, and let us seek to follow Him in showing mercy. Let us also understand and have faith in the person of Jesus Christ. He is a compassionate man, but He is also very much more. He is God the Son come among us. And He embodies divine power over death and all destructive forces. On many occasions, He has restored physical life, and beyond that, He remains the source of eternal spiritual life!

Trinity XIV- Faith and Action- Galatians 5:16-24 Luke 17: 11-19

In differing ways the Collect for the Fourteenth Sunday after Trinity, the Epistle from Galatians 5:16-24, and the Gospel from St. Luke 17:11-19 all highlight the connection between divine grace and human faith and works. In our corrupted condition, we human beings constantly seem to lose our spiritual and moral balance, We tend to forget that everything in our lives depends on the primacy of God's grace. And in considering the human response to divine grace, we tend to focus exclusively either on faith or on works. 

Living faith in Jesus Christ needs to be our first response to grace. Living faith is both a list of beliefs and an attitude of trust. It is also an openness to letting divine grace work. But although faith is our first response to grace, it does not remain alone. True faith bears fruit. It brings hope and love, and faith, hope, and love are expressed through deeds. We renounce and avoid evil actions, and we pursue good actions. For Christians, this process is never complete as long as we are in this world. We often fail, but we repent, seek further grace, renew our faith, and continue to respond with good works,

Trinity XIII- Luke 10:25-29

The Gospel for the Thirteenth Sunday after Trinity is from Luke 10: 23- 37 and includes the famous parable of the Good Samaritan. That parable is certainly an important example and an encouragement to compassion and true neighborliness, but this time, I would like to focus more on the context for the parable in Luke 10: 25-29, "And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour?"

This context shows us the difference between Jesus and His legalistic opponents. Jesus honors the Jewish Law and its chief principles and intentions. Jesus and the lawyer agree on the two great commandments- love God and love neighbor. However, there is a great difference in the attitudes of Jesus and the lawyer. Jesus sees the Law as a helpful guide to worshipping God and caring for other people. The lawyer focuses on the details of rule-keeping. He views the commandments as a checklist for self-congratulation and self-justification. Perhaps, he hopes that Jesus will praise him and say that he has done enough, or perhaps, he imagines that Jesus will just add some little rule to what the lawyer is already doing. Instead, Jesus tells a parable that shows good attitudes and actions may be found even among people who don't follow all the rules perfectly (Samaritans).

Unfortunately, Christians have often been like the lawyer in this account. We know basic commandments, and we might be able to check off some rules we have followed. But all too often, we try to justify ourselves without looking at our attitudes or at new opportunities to show mercy. Even doing charitable deeds has often been transformed into another sort of self-justifying legalism. So let us remain on guard about our motives and attitudes. Let us honor the principles of divine Law, and through divine grace, let us humbly seek to apply those principles with sincerity and compassion.

Trinity XII- Letter and Spirit- II Corinthians 3

 In the Epistle for the Twelfth Sunday after Trinity from II Corinthians 3, the Apostle Paul speaks of the ministry of Christians.  In  II Cor. 3:6, he says that we are "ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." These words remain important for the Christian life, but they have often been misunderstood or interpreted in extreme or chaotic ways. 

The letter of the commandments had and continues to have value, The letter shows divine standards, points out human failures, and gives general guidance, but the letter of the law condemns sin. The letter does not give life. External rules are necessary in this world, but they do not save. Only the spirit brings life. The new testament, the message of Jesus Christ, goes beyond the external rules to the internal spiritual level. It brings life-giving power, guidance, and forgiveness. The spirituality of the gospel transforms the letter; it helps us move beyond literalism and legalism into sincere and loving service for the Lord.

Trinity XI- Creedal Christianity- I Corinthian 15: 1-11

Both the Epistle and the Gospel for this Eleventh Sunday after Trinity are powerful passages in differing ways. We always need to be reminded of the message in the Gospel from St. Luke 18:9-14. In the Parable of the Pharisee and the Tax Collector, Jesus reminds us of the proper human attitude in prayer and in life. All are sinners in some respect, and all of us need to turn to God's mercy in humble repentance and faith, not in pride, self-righteousness, or self-justification.

As important as today's Gospel is, this time, I would emphasize the Epistle from I Corinthians 15:1-11. These verses constitute one of several New Testament passages which have been characterized as early Christian creeds. Here St. Paul emphasizes the core message preached by all the apostles. Jesus Christ really suffered, died, was buried, and rose again on the third day. He was seen alive by many witnesses. Christ our Lord did these things to save those who believe in Him from sin and to offer them new and eternal life.

In I Corinthians 15:1, Paul calls this core Christian message the gospel or the good news, to evangelion. Later in 15:11, he uses the verb kerysso, which means proclaim or preach. This message derived from the life and teaching of Jesus Christ is shared by the whole apostolic Church. It has specific content about Christ and His redeeming work. Although a person's attitude, thoughts, and feelings about the message are personally important, the message itself claims to be objectively true. Christians are expected to profess and really believe these teachings or doctrines. In other words, from the beginning, Christianity is by nature a creedal religion.

As time went on the ancient Church faced various challenges to biblical beliefs. These challenges led to the formulation of early baptismal creeds affirmed by those being baptized and by their Christian sponsors. The core of these creeds affirmed beliefs about Christ such as those found in I Corinthians 15. These creeds were not contrary to Scripture; rather they summarized and defended biblical faith. In different forms, two ancient baptismal creeds have come down to the Church through the centuries. One is the Apostles' Creed which developed from simple baptismal affirmations in the Western or Latin church. The other is the Nicene Creed which took Eastern or Greek baptismal creeds and added phrases to clarify true Christian beliefs in light of fourth-century un-biblical challenges. Later, a third creed, the so-called Athanasian Creed, was accepted in the Western Church as a longer statement defending the doctrine of the Trinity. Although theologically important, its use in popular Christian worship and instruction has been less frequent.

These three ancient and ecumenical/catholic creeds reflect Scripture and have become basic expressions of Christian doctrine. It is absurd for someone to claim that he/she has no creed but the Bible. Every person and every congregation has some kind of creed, explicit or implicit. Each of us may have our private summaries or paraphrases, but we are on much sounder ground to acknowledge and affirm the ancient Creeds. They reflect Scripture, apostolic preaching, and the wisdom of generations of faithful Christians. Ignoring or rejecting them is at best stubborn pride and at worst unbelief or heresy. May God guide us in His truth!

Trinity X- Luke 19: 41-47

The Gospel for Sunday is from Luke 19:41-47. In particular, Luke 19:41 says, “And when he was come near, he beheld the city, and wept over it…” In the first century, Jerusalem was so corrupt that our Lord wept over it/ It did not live up to its calling to be a truly holy city, and it chose the path that led to its destruction. 

Of course, no human city ever has been or will be completely pure. Sin is always present in this world, and various forms of moral, social, and political corruption will resist God's higher purposes till the end of the age. Nevertheless, there are degrees of corruption, and we live in times when the cities of what used to be called Christendom have become more corrupt than usual. Many of our leaders and institutions go beyond particular human failings and actually promote anti-Christian values. Such corruption even permeates many religious institutions.

Such turning from divine purposes has gone beyond the big cities to the small towns and villages. Local elites and many religious leaders seem more concerned about social and political "correctness" than about Biblical principles of belief and behavior. So surely Christ must weep over our cities, towns, communities, and congregations. We are in a sad predicament.

Yet, even as Christ weeps over us, He also prays for us and keeps working for our salvation. So let us turn to Him and repent of our own failings. Let us seek Christ's guidance, pray for those around us, and do our small parts to live in the ways God wants. No matter how corrupt a society and its institutions become, there is always hope for a faithful remnant.

Trinity IX- Prodigals- Luke 15: 11-32

The traditional Gospel for this Sunday from St. Luke 15:11-32 is well known. In fact, it might be so well known that we overlook its depth of meaning. It has often been called the Parable of the Prodigal Son, and certainly the prodigal or wasteful son is important, but we must notice that there are three central characters in the story: 1) the ungrateful and wasteful son who repents and returns home, 2)  the legalistic and resentful older brother who is jealous and hurt, and 3) the merciful, gracious and forgiving father who celebrates the prodigal's return and admonishes the older son.

Focusing on any of the three characters can provide much food for thought. The example of the prodigal or wasteful son is significant. He represents all of us when we abuse our birthright as God's children, run away from God, eventually come to our senses, and finally return to our heavenly Father in repentance. The other son is also an important example. He seems to be mature, dutiful, and disciplined, but he is self-righteous, and he also needs to repent in a different way. He represents us in our smugness and our moral or spiritual pride. Even at our best, the most dutiful of God's children still need to be humble enough to repent. 

Although both the sons are important and although we should examine our lives in light of their examples, the key character in the parable is the forgiving father. It is the Father who exemplifies the qualities of God the Father. He cares for both sons. He respects their freedom and allows them to develop in their individual ways. He gives them guidance and sustenance, and He is saddened when they misunderstand Him, make mistakes, and drift away from Him in their different ways. Nevertheless, His love endures and is ready to express itself when one of His children repents and returns in humility. In His graciousness, He is ready to rejoice and have a feast when the penitent returns. We all have such a loving, gracious, and forgiving heavenly Father; so let us arise and go to Him in humility.

Trinity VII- Hungering for Righteousness- Mark 8:1-9

The Gospel for this Sunday from St. Mark 8:1-9 is one of several gospel accounts about Jesus feeding the thousands who came to hear Him (in this case, 4000 people). One can see several points in the account- Christ's miraculous power, His compassion for those in need, and the somewhat ambiguous response of His disciples. However, in re-reading the story this week, I was struck by another point: the identity of the people who received His miraculous act of compassion.

Without a doubt, the compassion of our Lord extends in some ways to all people. He surely cares for all hungry people. But in this instance, the physically hungry are not random human creatures. They are people who have followed Jesus out into the countryside and listened to His teachings for three days. They are physically hungry because in the words of the Sermon on the Mount, they "hunger and thirst after righteousness" (Matthew 5:6). So here we see Christ's special mercy that nourishes those who seek to follow Him.

Trinity VI- True Righteousness- Matthew 5:20-26; Romans 6:3-11

 For this Sixth Sunday after Trinity, let us begin with the first verse from the Gospel. Matthew 5:20 says, "Jesus said unto his disciples, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.'" What does this mean? The Pharisees were noted for their pursuit of legal righteousness. How could the disciples of Jesus even dare to hope that their righteousness could exceed that of the Pharisees?

We see the answer in Matthew 5:21-26. In these verses and throughout the Sermon on the Mount, it becomes clear that our Lord is not talking about a mere external legalistic obedience to the commandments of divine Law. While following certain rules helps restrain evil and provides some basic guidance, external obedience is not sufficient. Just following the rules is not enough. Seeking true righteousness involves inner attitudes. It means constant repentance and renewal in faith, hope, and love. Ultimately, true righteousness must come through divine grace poured into our sinful lives through Jesus Christ. 

In other words, Matthew 5 is referring to the same spirituality found in the Epistle for the day from Romans 6:3-11. The only way for fallen human beings to be righteous is through union with Jesus Christ, a union which takes place through Baptism and Faith. Disciples become righteous through dying and rising with Christ. This is symbolized initially in Christian Baptism, but in this fallen world, it must be constantly renewed until the end of our earthly pilgrimages. This renewal can take place in many ways, but notably, it occurs through hearing and reading the Word, participating in the Lord's Supper, and constant prayer. Day by day and week by week, we must continue dying to sin and being "alive unto God through Jesus Christ our Lord" (Romans 6:.11)

Fifth Sunday after Trinity- Luke 5:1-11

The traditional Gospel for Trinity V is St. Luke's account of the call of the apostles (Luke 5:1-11). This version includes some details not included by Matthew and Mark. Like other passages, this one mentions that the first disciples were Galilean fishermen. It adds that they had just had a poor night of fishing and that Jesus guides them to a great catch. Simon Peter is amazed and frightened because of Jesus' holy power. Jesus ignores such fear and calls Peter and the others to follow Him. He promises that they will catch people for the kingdom. They accept the call and leave their fishing business to others.

The miraculous catch of fish is an amazing event in itself, but it is also a miracle which points beyond itself. It points the Galilean fishermen and us to Jesus' ministry of gathering people for the kingdom of God. It is a call to discipleship. It is about Christian vocation. Like Peter and the other apostles, we are asked to leave behind old ways in order to follow Jesus in all things and in order to share in His mission of seeking people for God's kingdom.

Fourth Sunday after Trinity- Romans 8: 18-23

Both the Epistle and the Gospel for Trinity 4 are important passages. The Gospel for this Sunday from St. Luke 6:36- 42 is the significant selection on judgment or judging. Although it does not prohibit every form of judgment, it does warn against poor or unmerciful judgments rooted in self-righteousness and hypocrisy. (For further comment on this text, see posts from other years.)

This time, my focus is on the Epistle from Romans 8:18-23. Here the Apostle Paul encourages believers in the face of suffering. We should note Paul's Christian realism. He uses words like suffering, groaning, travail, and pain to speak of some of the earthly realities of a fallen creation. Yet, such harsh realities are not the whole human condition. Through Jesus Christ and the Holy Spirit, hope for glory remains. Believers already have some of the first fruits of the Spirit, and in faith and hope, we await final redemption. God's grace, truth, love, and mercy will eventually triumph!

Third Sunday after Trinity- I Peter 5:5-11

This week, my attention has been drawn to the Epistle for the Third Sunday after Trinity: 1 St. Peter 5:5-11. In this passage, believers are urged to be humble. As surprising as it may be to some people, humility is the best way to withstand evil. In particular, the passage warns against the devil. Many modern people doubt the existence of the devil while some others have an exaggerated view of his presence and power. Even many professing Christians lack a sound biblical understanding of evil.

Of course, the New Testament, as shown by today's epistle from I Peter, takes the devil or Satan very seriously, and Christians are called upon to resist his influence. Pride is Satan's great flaw, and pride puts human beings in a vulnerable spiritual position. Humility, on the other hand, means that we are less likely to pursue evil. Humility is a recognition of our proper place in the universe and an acknowledgement of our dependence upon what God has done for us in Christ. We do not depend upon our own feeble efforts to defeat evil; we depend upon divine grace. Through grace, believers pass through the sufferings and afflictions of this world, and we look in faith and hope to our eternal future with Christ.

Trinity Sunday

Trinity Sunday is unique on the Church calendar in several ways. Historically, its origins are late. It seems to have been observed first in the early 900s in what later became Belgium and to have spread rapidly in northwestern Europe, including England. The observance was not added to the Roman calendar until the 1300s. Another distinction of Trinity Sunday is that, unlike other major holy days, it focuses on a doctrine rather than an event. 

Decades ago, I came to realize two central points about the doctrine of the Trinity. First, it is definitely rooted in Scripture. While the word "Trinity" and an explicit definition are not found in a single key passage, the Trinity permeates the whole Biblical canon. A person cannot reject this doctrine without discarding many Scripture passages, especially in the New Testament. 

Secondly, the doctrine of the Trinity is an essential part of a Christian perspective. It provides the structure of the ancient Creeds and hymns which summarize God's work to save us from our sins. The doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke at a particular moment, Christians are always calling upon the Triune God. We look to God as our heavenly Father through the mediation of His Son Jesus Christ prompted by the inspiration of the Holy Spirit. Glory be to the Father, and to the Son, and to the Holy Ghost...

Pentecost, commonly called Whitsunday- John 14: 15-31

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 English name for this day means "White Sunday," and it 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 series of selections from Christ's Farewell Discourses. A key verse in the selection is John 14:26:"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.". In view of  the diverse opinions that some Christians have about the Spirit over the centuries, this verse provides important guidance. 

This guidance can be summarized in three points. 1) The Holy Ghost comes from the Father in Christ's name: The work of the Spirit is inseparable from the saving work of the Father and the Son. Although distinct, the persons of the Holy Trinity must not be separated.

2) While the work of the Holy Spirit often touches human emotions, it is not primarily emotional. Our verse indicates that the work of the Spirit is primarily instructional; that is, the Spirit mainly comes to teach Christ's disciples. The true teaching of the Holy Spirit is a continuation of the teaching of Jesus Christ, the incarnate Word.

3) As the Holy Spirit teaches, it does not bring a separate new revelation. Instead, the Spirit brings to remembrance what has already been revealed in the words of Jesus. Thus, if Christians "feel" that the Holy Spirit is telling them something, 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. In other words, anything that is truly spiritual must be consistent with what Scripture teaches us about Jesus Christ.

Ascension Day- Acts 1; Luke 24: 49-53

This Thursday is the fortieth day after Easter which has been the observance of Christ's Ascension (Acts 1; St. Luke 24:49-53) since at least the fourth century. By the fifth century, St. Augustine of Hippo was speaking of it as a universal custom. According to an old English tradition, it was known as "Holy Thursday" (an appropriate title but nowadays one sometimes associated with Maundy Thursday). The Ascension is a major feast commemorating a Scriptural reference to our Lord's earthly life and a doctrine taught in all three of the ancient Creeds of the Church. 

Unfortunately, the schedules of contemporary life make it hard for many people to observe this day at a church. Nevertheless, let us keep the day in our devotions and meditate on its meaning. Christ, the eternal Word, God the Son, has returned to His heavenly home at the right hand of the Father. This is for the good of Christ's followers in two important ways. 1) Our Lord is in the place of greatest honor and power interceding for us. 2) His return to heaven points us to Pentecost and the sending of the Holy Spirit to work among His people in new and powerful ways. Alleluia. Christ the Lord ascendeth into heaven; * O come, let us adore him. Alleluia.

Fourth Sunday after Easter-The Spirit of Truth- John 16: 5-15

The Gospel for Easter IV (St. John 16:5-15) is another in a series of selections from the "Farewell Discourses." The verses for today actually precede the selection for last Sunday. Our Lord addresses the worries of the disciples that He will go away. He says, "I tell you that it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you" (16: 7). A little later, He adds, "when he, the Spirit of truth is come, he will guide you into all truth..." (16: 13) 

As the time of Christ's ordinary physical presence on earth draws to a close, His disciples are anxious about the change.  Nevertheless, He teaches them that those days had to end, and such a change is both necessary in the divine plan and good for believers. A new chapter in Christ's work was soon to begin through a new outpouring of the Holy Spirit, the Comforter. In this way, Christ continues to work among His followers through the Spirit. The Spirit is a guide into truth; not some new, secret, or unheard-of truth, but the truth already revealed in the person of Jesus Christ. 

Like those first disciples, modern Christians are often uncertain and confused. Sometimes, we still view the days of Christ's earthly ministry with a certain nostalgia. We like to imagine that we would be better disciples if He were still walking among us bodily. We like to imagine that we would have deeper faith, more enthusiastic commitments, and holier life-styles. Of course, in reality, we probably wouldn't be much different. The weaknesses of human nature and the availability of divine grace are still the same.

Another issue is that Christians have often gone to extremes and wild tangents when talking about the Holy Spirit. Such problems existed in apostolic times (for example, in the Corinthian church) and have appeared down through Christian history. Some people tend to ignore the work of the Spirit while others attribute all kinds of strange things to the Spirit.  Extremists get caught up in emotional sensations, in exaggerated or distorted doctrines, or in excuses for unruly and immoral behavior. However, we need to exercise caution. The truth into which the Spirit guides us must always be based on, be an application of, the truth already revealed in the life, teachings, and redeeming work of Jesus Christ. As we look back to Jesus' life, death and resurrection and look forward to Pentecost, we must keep the work of Christ and the work of the Holy Spirit connected. The basic truth was revealed in Christ, and that truth remains valid for all time; now the Holy Spirit keeps guiding us as we apply that truth in each of our lives.

A General Thanksgiving

A few days ago when considering A Prayer for All Sorts of Men, I also realized that I had not really devoted a post to A General Thanksgiving.  This beloved prayer reads as follows:

Almighty God, Father of all mercies, we, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and lovingkindness to us, and to all men; [* particularly to those who desire now to offer up their praises and thanksgivings for thy late mercies vouchsafed unto them.] We bless thee for our creation, preservation, and all the blessings of this life; but above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies that our hearts may be unfeignedly thankful; and that we show forth thy praise, not only with our lips, but in our lives, by giving up our selves to thy service, and by walking before thee in holiness and righteousness all our days; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen.

The wording of this prayer may have been influenced by earlier prayers, but the 1662 Book of Common Prayer included its present form. It was written by "conforming Puritan," Bishop Edward Reynolds. In 1662, it was placed among the Occasional Prayers section after the Litany, but the 1789 American BCP printed it in both Morning and Evening Prayer. The original phraseology, the paucity of capitalizations (compare the General Confession, the Lord's Prayer, the Creeds) and the punctuation do not easily promote unison recitation, but it became popular over the last century for the congregation to join in saying these words. The 1878 Irish BCP and the 1928 American BCP recognized this variation with rubrics

A General Thanksgiving praises and thanks God for natural and supernatural blessings, allowing for special circumstances by a parenthetical. It seems to echo I Timothy 2:1, Philippians 4:6, and Colossians 1:27 as well as other Scriptures. It focuses on the redeeming work of Jesus Christ and refers to the means of grace and Christian hope. Then there follows a petition that our thanks and praise may be sincere and expressed in our lives. This prayer is beautiful, meaningful, and appropriate for many contexts.

Second Sunday after Easter- The Good Shepherd- John 10:11-16

This Sunday has often been called Good Shepherd Sunday because of the Gospel from St. John 10:11-16. This short selection can be approached in a number of ways, but the key idea, as in much of St. John's Gospel, is the identity of Jesus Christ. Two times in these verses, Jesus says, "I am the good shepherd" ( St. John 10: 11 and 14). These are "I AM" sayings where Christ alludes to His divine nature (see Exodus 3:14). Indeed, throughout the Old Testament, the primary shepherd is the Lord God (for example, Psalm 23). This is a unique role; Christ is not just "a" good shepherd, but rather "the" good shepherd. 

Some of the things that being the good shepherd means are highlighted in our Gospel. Jesus says, "the good shepherd giveth his life for the sheep" (10:11- and in slightly different words in 10:15). An ordinary conscientious shepherd faces danger for his sheep, but Christ the Good Shepherd does more. He offers Himself as a sacrifice for His flock. This refers to the unique redemptive work of Jesus through His Passion and Death. 

The overwhelming significance of His self-offering is further developed later in John 10. There our Lord points out that since He lays down His life voluntarily, He can also take His life up again (10:17-18). In other words, the Good Shepherd does more than just die for His sheep. He also rises to life again and continues to care for His flock. Christ the Good Shepherd is not like a hired hand who does not have a sense of ownership. Instead, Christ can affirm, "I am the good shepherd and know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father" (10:14). The relationship between Christ and His flock is deeply personal and loving; it reflects the relationship between God the Father and God the Son. There is a closeness and a deep knowledge of one another. There is an abiding and profound commitment to mutual well-being. 

This close relationship between Christ and His sheep has further implications for Christ's flock, that is to say, for His Church. Our Lord sums it up in these words, "And other sheep I have... and there shall be one flock, and one shepherd" (10:15). The close tie that the sheep have with their Good Shepherd means that they also have a close tie with each other. Even if they are scattered among different folds and have never met one another, they are still united because of their relationship with their shepherd. All true followers of Christ are related to each other. This relationship among believers is not their accomplishment; it is Christ's. In this world, Christians may be better or worse at expressing their unity in Christ. But the unity already exists; it is an underlying reality based on our unity with Christ Himself.

A Prayer for All Conditions of Men

This morning, it dawned on me that I had never written a post about one of the most beloved Anglican prayers, A Prayer for All Conditions of Men. It reads:

O God, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly goodness all those who are any ways afflicted, or distressed, in mind, body, or estate; [* especially those for whom our prayers are desired;] that it may please thee to comfort and relieve them, according to their several necessities; giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen

Although quintessentially Anglican, this prayer was not yet written at the time of the earliest editions of the Book of Common Prayer. During the seventeenth century, a longer form of this prayer was written by the Reverend Dr. Peter Gunning, a Cambridge high churchman.  Dr. Gunning  (later bishop) intended this prayer for use in Evening Prayer when the Litany was not said. In 1662, revisers of the BCP edited out some redundant intercessions and included this intercession among the occasional prayers provided after the Daily Offices and Litany. The 1789 American BCP included this prayer among the basic options for Morning and Evening Prayer (perhaps because Americans tended to use the Litany, the Bidding Prayer, and the Prayer for the Whole State of Christ's Church infrequently).

The Prayer for All Conditions of Men includes three general petitions- 1) for divine grace and enlightenment, 2) for the universal Church and its mission and unity, and 3) for all those afflicted in any way. When employed with other office prayers for guidance, for civil authority, and for clergy and congregations, the most common intercessions are included in Morning or Evening Prayer. Furthermore, the phrase in brackets allows for more specificity to local or personal needs. So although every Anglican recitation of the Daily Office does not require the use of this prayer, it is beautiful and useful, and it deserves to be said frequently (and not hidden among numerous prayers at the back of a book),

Easter- Resurrection Faith- John 20: 1-10

The Paschal Feast, the Feast of the Resurrection, or Easter is the high point of the biblical message and of the church year. The one who accepted terrible physical and spiritual suffering to save us from 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. The whole New Testament is written from the standpoint of faith in the risen Lord Jesus Christ. The apostolic writings are also written to inspire and strengthen that same Resurrection faith in others. 

In the traditional Books of Common Prayer, the first Easter Gospel from 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 but fear and curiosity. When the apostles hear the first reports, Simon Peter and the other disciple (traditionally identified as John) run to see for themselves. Peter goes in first to see the grave clothes. Then that other disciple enters, "and he saw and believed" (St. John 20:8). The empty tomb is a real and important event. But 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, may divine grace 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 has recovered from physical death. He has experienced Resurrection; He has conquered death. 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

"Then delivered he [Pilate] him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was Jesus Of Nazareth The King Of The Jews. " (John 19:16-19)

In the words of the Prayer Book Litany, we pray-

By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost,
Good Lord, deliver us.
In all time of our tribulation; in all time of our prosperity; in the hour of death, and in the day of judgment,
Good Lord, deliver us.

Lent VI commonly called Palm Sunday- Mark 11; Matthew 27

This last Sunday in Lent is commonly called Palm Sunday by many Christians. The triumphal entry of Christ into Jerusalem at the beginning of the first Holy Week started being observed publicly in Palestine in the early fourth century. However, Books of Common Prayer from 1549 until the 1928 revision did not call it Palm Sunday. The 1928 BCP restored the title Palm Sunday, and it included the account from St. Mark 11 for an alternate Morning Prayer lesson. In addition, many Anglicans have included the Liturgy of the Palms from other sources.

Certainly, the story of Christ's entrance into Jerusalem should be remembered. The occurrence was rich in symbolism. Jesus came on a donkey as a peaceful king from the ancient East would come to be enthroned. And the children and humble people present that day welcomed and praised Him. He deserved the praise and recognition. He was the true king of God's people, the divinely anointed deliverer. Unfortunately, the crowds still did not really understand Jesus. They did not really accept His spiritual way of being a leader. They were looking for a political deliverer, and as disappointed crowds are apt to do, they would quickly turn on Jesus and accept His crucifixion. 

Thus, the Palm Gospel naturally leads us to the Passion Gospel (Matthew 27) which is the main reading on this day. The events surrounding Christ's Passion are key to the whole Christian message. Holy Week and Easter are the goals of the Incarnation. The Passion, Death, and Resurrection of Christ are the greatest acts of God for our salvation. Without them, Jesus' birth and ministry would fade into insignificance. Without them, we would have no hope of redemption from our sins, no hope of eternal life. A faithful response to the events of Holy Week and Easter is central to what it means to be Christian. So let us take time throughout this week to listen, read and meditate on these painful but mighty acts of God.

Fifth Sunday in Lent, commonly called Passion Sunday- John 8:46-59

At various times since the Middle Ages, the Fifth Sunday in Lent has been called Passion Sunday. In nineteenth-century Anglicanism, it became common to view the last two weeks of Lent as Passiontide, a time to highlight Christ's sufferings. During the early twentieth century, Lent V was designated Passion Sunday in some revisions of the Book of Common Prayer, including the 1928 American version. 

The traditional Gospel for Lent V is St. John 8:46-59. This passage is part of an extended discussion between Jesus and His Judean opponents on many issues, including the question of who He is. This passage reflects a rising tension and points to His rejection and suffering. Much of the tension is related to a dramatic increase in Jesus' claims about His identity. 

First, in St. John 8:46, there is an assertion of Christ's innocence as He asks who can convict Him of sin. This is a unique claim which cannot be ignored. Either Jesus is without sin or His claims are false. Those who hear this claim cannot remain neutral; they must agree or disagree.

Secondly, in John 8:51, Jesus asserts that those who follow Him will never see death. His opponents sense that claiming the capacity to deliver from death makes Jesus greater than Abraham and the prophets. If He can deliver from death, He is greater than all the patriarchs and prophets; if this claim is false, He must be rejected as a madman or charlatan.

Finally, in St. John 8:58, Jesus says, "Before Abraham was, I am." This is the greatest claim possible because in the context of the Hebrew Scriptures "I AM" is a name of God. Christ's opponents are incensed at what they consider blasphemy, and so they want to stone Him. Although it is not yet His time, this is an anticipation of Jesus' suffering and death for human salvation. Jesus confronts hearers with an ultimate choice. He claims to be God come among His people and asks to be accepted in faith. He leaves no room for lukewarm human admiration.

So, how does this passage apply to those who wish to follow Jesus Christ? Throughout the discussion, people are called to believe in Him. He offers grace and calls for faith. He delivers believers from death and offers true life. He asks for an acknowledgment of His great claims. He does not leave His hearers the option of viewing Him simply as a nice guy or an interesting teacher. To believe in Him means recognizing that He is innocent and that He is greater than the greatest examples from the preceding religious tradition. Indeed, true belief in Jesus Christ means accepting Him through grace as the eternal God who has come to earth as a true man to save us from our sins.

Lent IV- Spiritual Nourishment- John 6:1-14

The Gospel for Lent IV from St. John 6:1-14 is one of the four accounts of the miraculous Feeding of Five Thousand found in the gospels. These accounts have several themes. First, there is the general truth that Christ has power over natural elements. Secondly, the miracle manifests Christ's concern for human need, especially need among those who hear Him and hunger for righteousness. Thirdly, especially in St. John's presentation, there are Messianic references. Jesus goes to a mountain like Moses, He provides food in the wilderness as Moses did, and at the end, the people acknowledge Him as "that prophet that should come into the world" (John 6:14). Fourthly, there are also associations with the Lord's Supper any time Christ breaks bread with His followers, and these associations become even more explicit later in John 6.

All of these themes can be related to our Lenten preparations, but this time, let us highlight the theme of spiritual nourishment. One great purpose of Lent is for us to seek renewed nourishment for our souls. During this season, we journey with Christ toward the cross, the tomb, and resurrection. And such a journey demands spiritual sustenance. Ordinarily, Christians feed their souls in three main ways: through reading/hearing the words of Scripture, through a regular prayer life (morning, evening, and other times), and through the appropriate Sacraments.

During Lent as in other seasons, we are called to "inwardly digest" the Scriptures. We seek to allow Biblical stories, teachings, and ideas to permeate our hearts, minds, and souls. Private and common prayer should also be a constant element in Christian life, and Lent is a good time for additional or special devotions.  Then we have the visible, tangible expressions of the living Word in the Sacraments. We have received the gift of Baptism, and in our devotions, we should renew our Baptismal commitments daily. And of course, there is the Lord's Supper or Eucharist. Christ offers to nourish and refresh our souls in a unique way in Holy Communion.  So as we pursue our Lenten disciplines, let us seek increased spiritual nourishment by being more open to Christ as He comes to us through Word, prayer, and Sacrament.

Lent III- Luke 11- Spiritual Housekeeping

The Gospel for this Sunday refers to several themes related to Christ’s ministry and the kingdom of God. In the midst of all these themes, there are three verses about spiritual housekeeping that have sometimes been applied to Lent. These verses are Luke 11:24-26. “When the unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, ‘I will return to my house from which I came.’ 25 And when he comes he finds it swept and put in order. 26 Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first.” (RSV).

These verses are a brief parable or comparison about moral and spiritual cleansing and healing. In a way, the verses encourage moral and spiritual housekeeping, but they are also a warning about how we pursue such housekeeping. The ways we clean up our lives and what we do afterward can be as important as the cleansing itself.

In this world, many human beings admit that they need to cleanse their lives. Many people know that there are bad or destructive forces and tendencies in their lives. They sense that bad habits, poor attitudes, mistaken loyalties, and various mental and spiritual weaknesses need to be cast out. 

During Lent, some of us emphasize spiritual housekeeping. We may stress better moral and spiritual habits. We give up certain things. We emphasize penitential attitudes and a variety of devotions. Such moral and spiritual housekeeping and external disciplines are useful. However, we also need to move beyond mere external disciplines- even beyond good disciplines involving certain degrees of self-denial. 

As we clean our spiritual houses, we do not need to leave them empty. We need to fill them with goodness. As numerous Scriptures remind us, we must allow our Lord to abide or dwell within us. In other words, the Christian message must include positive aspects as well as negative ones. We are called to do more than just cleanse our hearts, minds, and souls of evil. We are asked to allow God to dwell or reside within us, and the real purpose of all our spiritual housekeeping is to make room for Him. It is to open us up to divine grace and love.

This point is always true, but it has a special relevance to Lent. Of course, we could all use more self-discipline and more sincere self-denial, but those things are not sufficient. By God’s grace in Christ, we also need to fill our hearts, minds, and souls with good things such as faith, hope, and love. We need to allow God to dwell within us and transform us for worship and service.

Medieval English Sources for Common Prayer

There is much that can be said about the Anglican Prayer Book tradition. Many Anglicans view Thomas Cranmer as a literary genius responsible for developing the language of prayer in English. Anglican historians often mention ancient and medieval Latin service books (especially Sarum variations), Renaissance proposals, and  German Reformation developments. They maintain that Cranmer studied these sources and transformed them into beautiful English. No doubt, there is much truth in such views.

However,  there are other sources for the tradition of English prayer. From the Anglo-Saxon period through Middle English and up through the early sixteenth century, there is a tradition of vernacular Christian prayer. Most Anglican sources fail to devote much attention to this tradition. Sometimes, a long history is dismissed by a brief reference to the Primer of 1545. In fact, the 1545 Primer is the last in a long series of medieval English devotions. In many English parishes, people learned to say basic texts in Latin or English. Some people memorized English versions of the Invocation of the Trinity, the Apostles' Creed, the Our Father, the Gloria Patri, and the Hail Mary. By at least 1400, there were Primers that included such basic English texts along with some Psalms and other prayers. Surely, this long tradition of popular devotions in English must be considered alongside official medieval liturgies. Cranmer's editorial and creative contributions were significant, but, he was also heir of a long tradition of Christian prayer in English.