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.