Advent III- I Corinthians 4:1-5

For the Third Sunday in Advent, the readings from I Corinthians 4 and Matthew 11 point us to the theme of Christian ministry. This theme is especially appropriate because the traditional Advent Ember Days occur on Wednesday, Friday, and Saturday of this week. For centuries, these days have called Christians to deliberate emphasis on the general ministry and mission of the Church, and especially on the role of the ordained ministry. All Christians share in ministry, and ordained deacons, priests, and bishops have special responsibilities.

The Epistle from I Corinthians 4:1-5 speaks of such Christian ministry. All Christians are called to ministry or service for Christ, but all too often we forget this, at least in practical daily speech and behavior. Every person baptized has been set aside and transformed by grace in the name of the Holy Trinity. This setting aside for service has a special application to the ordained ministry. In a special way, the clergy are called to be "stewards of the mysteries of God" (I Corinthians 4:1).

What are the mysteries of God? The mysteries are the core events of Christ's Gospel- from the Annunciation and Nativity to the Crucifixion, Resurrection, and Ascension. These Scriptural mysteries are summarized in the ancient Creeds. These mysteries are also powerfully expressed in the Sacraments. The Christian Gospel becomes visible and immediate for us in the concrete Sacred Mysteries or Sacraments, in particular Baptism and the Eucharist. Every Christian is called to believe the mysteries of the Gospel and to participate in appropriate and faithful ways in the sacramental expression of these mysteries 

During this Advent, let us prepare for Christmas by contemplating the mysteries of the Gospel and their expression in the Sacraments. Let us be aware of our general calling to be faithful stewards of the Gospel according to our specific vocations. And let us pray that all Christians, especially those who are ordained, may be constantly renewed by divine grace for God's service.

Advent II- Holy Scripture- Luke 21:33

 In traditional Anglicanism, the Second Sunday in Advent emphasizes the importance of Holy Scripture. We see this importance highlighted in two verses from this Sunday's Bible selections. Romans 15:4 says, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." In St. Luke 21:33, Jesus says, "Heaven and earth shall pass away: but my words shall not pass away." 

Thus, in theory, despite some differences in emphasis, all Christian groups acknowledge that the Bible is the great Christian authority. The Holy Scriptures are good and powerful, and they are the primary written documents for Christians. Yet, the Bible is not magic. People can have copies of the Bible that are never read. They can hear it read aloud in church without believing. They can read it in private without understanding it or applying it. So a true understanding and acceptance of Scripture depends upon divine grace and the working of the Holy Spirit. 

Anglicans would also add that we are indebted to other Christians who have taught us and witnessed to us. In some sense, we cannot separate Scripture from the catholic or universal Church. Anglicans honor the Scripture understandings of the ancient Church, and we do not think that we constantly have to come up with new interpretations of every passage. 

For Anglicans, Scripture is not read or understood in isolation. It is the primary authority, and it contains God's self-revelation for all generations of Christians. Despite some difficult passages, the basic and necessary teachings of the Bible are clear. But Scripture is best understood in the Church, past and present. Thoughtful believers of different times and backgrounds agree on the basics, and Christians of different perspectives have come up with summaries of Scripture such as the ancient Creeds (Apostles, Nicene, Athanasian). Believing and living in accordance with such Biblical principles are the "things necessary to salvation" (Article of Religion VI).

As we contemplate the coming of Christ the incarnate Word into the world, let us remember to respect the written Word in Holy Scripture. May we be open to reading, hearing, and learning from God's Word in the Bible throughout Advent and all the days of our lives!

St. Nicholas of Myra- 6 December- John 1:1

December 6 is the real traditional feast day of St. Nicholas, a fourth-century bishop from Asia Minor (or modern Turkey). Bishop Nicholas was noted for several things such as caring for the poor, especially the young. Even more importantly in church history, this bishop was noted for being a defender of orthodox views of Christ at the First Ecumenical Council at Nicea in 325 AD. He really believed the words of John 1:1, "In the beginning was the Word, and the Word was with God, and the Word was God." 

So Nicholas' feast day is a good time to contemplate two points as we prepare for Christmas. 1) Advent and Christmas are about the identity of the Christ Child. Christmas is about the Incarnation; Mary's Child is God the Son who comes into the world as a human to save sinners. 2) Nicholas reminds us about the true Christian significance of giving gifts. As God gives us His Son and many other blessings, we give to those around us, especially those weak or in need. Just as St. Nicholas focused on faith in Christ, we should do likewise in our Advent preparations.

Advent I- Matthew 21:1-13

On the Western Christian calendar, the First Sunday in Advent begins a new church year and the season of preparation for Christmas. When Christmas entered the Latin calendar during the fourth century, Advent, which comes from the Latin word "coming," became a time to emphasize the theme of Christ's coming into the world.

We see this theme of Christ's Coming in the Gospel selection from Matthew 21:1-13. At this time of the year, the account is not so much about the historical details of Christ in Jerusalem as it is a reminder of the varied ways that Jesus Christ comes into human lives. Christ the Messianic King has already come into the world long ago, He keeps coming to us through the work of the Holy Spirit in Word, Sacrament, and prayer, and Christ will come again to conclude earthly history on the last day. 

As Matthew 21 shows, Jesus comes humbly and peaceably as our rightful ruler who does not have to prove Himself. Yet, even when He comes in this simple peaceful way, He is so holy that He automatically brings rebuke and judgment upon human corruption, a corruption that even perverted the purposes of the Jerusalem Temple and still corrupts the Church in this world. So as we begin our Advent preparations for the great Christmas festival, let us also begin to examine our souls. Only through spiritual self-examination, repentance, and renewal in faith and devotion can we truly develop an appreciation for the good news that Christ's Coming brings.

St. Andrew's Day- November 30- John 1:35,37

 On the Western Church calendar, St. Andrew is either the last or the first saint commemorated in the church year. Advent I is the Sunday closest to his feast. Andrew and his brother Simon Peter were disciples of John the Baptist (John 1:35) who became early followers of Jesus (Matthew 4:18). In fact, Andrew brought Simon Peter to Jesus (John 1:37). Post-biblical stories say that he was martyred in Achaia, and a medieval tradition adds that he was crucified in the form of an X (hence the St. Andrew's Cross).

The example of St. Andrew illustrates two important points. 1) Andrew is a person who responds to Jesus immediately and dedicates himself completely. 2) Andrew is also a reminder about the need for humble Christian witnesses. Andrew is not the obvious kind of leader that his brother Peter is. His witness is quieter and more one-on-one. Yet, Andrew is the one who brings his brother to Christ, and without him, the Church might not benefit from Peter's enthusiastic leadership. 

All of us can not be the kind of leaders that Peter was, but our faith and witness are still valuable in Christ's kingdom. Day in and day out, the Church also needs the Andrews. It needs those who talk to others and bring them to Christ. May Andrew's example motivate all of us!

Harvest Thanksgiving

Through the ages, many peoples, cultures, and religions have observed feasts and prayers of thanksgiving for harvests. Several Hebrew festivals were related to harvests, as well as 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 several places that later became the US and Canada. In the 1789 American Book of Common Prayer, there was a Thanksgiving Day Office, and parts of this office are still reflected in the 1928 BCP.  The 1962 Canadian BCP also includes forms for harvest thanksgiving.

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. This impulse is admirably expressed in the 1928 Collect for Thanksgiving Day: 

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

The Gospel assigned for the last Sunday of the church year in the 1928 BCP is John 6:5-14, the familiar story of feeding the 5000. This story is filled with meaning, but on this occasion, let us focus on the final verse. When the people saw Jesus' miraculous act, they affirmed that He was "that prophet that should come into the world" (John 6: 14). He is the one who was to come. He is the prophet like Moses predicted in Deuteronomy 18:15 &18. 

Certainly, Christians think that Jesus is more than a mere prophet. He is the divine Savior. Yet He is also the ultimate prophet. Jesus is the fulfillment of the entire Hebrew line of prophets. Jesus is much greater than Moses, and He establishes a covenant greater than the one established through the work of Moses (Hebrews 8:6). Jesus is not just any prophet but the long-expected one who brings completion. 

At the end of the church year, we also look forward. We anticipate the continuing work of redemption. Jesus is the One who was to come and the One who has already come; He is also the One who will come again. Although Jesus Christ has already accomplished the great acts of redemption, we still await the consummation of His Kingdom. We live between the times, and we continue to look for growth in faith and in service.

Trinity XXIV- Colossians 1:4-5

For the Twenty-fourth Sunday after Trinity, my attention fell upon the Epistle from Colossians 1:3-12. Especially striking are Paul's words in Colossians 1: 4-5: "...we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel." 

Although we often associate the Christian virtues of faith, hope, and love with I Corinthians 13:13, Colossians 1 emphasizes the context of love in Christian life. God is love, and divine love is preeminent, but in Christian faith and life, love must not be separated from faith and hope. Unfortunately, some modern Christians tend to make such a separation. Their emphasis on "all you need is love" is more like the Beatles than the Bible. Yet, apart from faith in Christ Jesus, we neither know what love really is nor have the capacity to love as we should. We must respond to divine love with Christian faith before we really begin to love. Furthermore, Christ-like love points believers to our heavenly hope proclaimed in the gospel of Christ. So there is a close relationship between faith, love, and hope. There is an ongoing dynamic of these virtues in our Christian faith and life. Let us hold fast to all three!

All Saints- Hebrews 12:1; Jude 3

 All Saints Day is one of the great celebrations of the Church. This feast reflects a long development from the early years of Christian history through the centuries. In the New Testament, there was already a strong sense of community, communion, and continuity among believers. Christians shared with one another, interceded for one another, gave thanks for one another, and honored the witness and example of the faithful who had gone before. They had the sense of being surrounded by a great "cloud of witnesses" (Hebrews 12:1); they also knew that they must continue to "contend for the faith which was once delivered unto the saints" (Jude 3).

Thus, All Saints Day is a celebration of the Christian faith from Biblical times to the present and beyond. Let us rejoice in the heritage of the saints, and by divine grace, let us seek to be saints who pass the Christian faith on to others!

Trinity XXI- John 4:46-54

The Gospel for the Twenty-First Sunday after Trinity comes from John 4:46-54.  A "nobleman" or "official" wants Jesus to come and heal his critically ill son. Perhaps surprisingly, our Lord does not agree to come. Instead, He comments on the excessive popular desire for outward signs and assures the man that his son will be healed and live. 

There are many different ways that God's healing power and grace work through Jesus Christ.  On this occasion, our Lord makes a striking point. He notes the excessive human dependence on signs and wonders. Of course, Jesus Christ does perform many signs and wonders, and they are a real and important expression of His work. However, human beings have tendencies to become too focused on dramatic externals and to ignore the underlying essentials: the power of the divine word and the response of faith. In this healing, there is simply a word from Jesus, a declaration that the father's prayer for his son is answered.  To this word, the official responds in faith. This encounter serves to teach us that God in Christ can use various means to reach out in His grace. And sometimes, as in this case, we simply need to have faith in Christ and His word.

 

Trinity XX- Ephesians 5:15-21

The Epistle for this Sunday is from Ephesians 5:15-21, and it is part of a series of readings from this letter during this part of the church year. All of these selections have a two-pronged emphasis: sound doctrine about Christ and a devoted Christian way of life. These two points are not separate because, as the Apostle teaches repeatedly, a truly Christian way of life is a result of basic beliefs about God's redeeming work in Christ.

Ephesians 5:15 says, "See then that ye walk circumspectly, not as fools, but as wise...." Here St. Paul begins an emphasis on wisdom. (This is similar to certain points in Colossians 4:5 and 3:16-17). This wisdom is not some generic humanistic wisdom; it is the wisdom of the Christian walk or way of life. It stands in contrast to the general wisdom of the pagan world, which is really foolishness. The Christian wisdom that the Apostle promotes is based on the divine wisdom manifested in Jesus Christ.

Walking in such wisdom, Christians will be "redeeming the time, because the days are evil" (Eph. 5:16). The world is fallen and corrupt, and Christians are to make the best use of the time we have here. So in Ephesians 5:17, Paul exhorts, "Wherefore be ye not unwise, but understanding what the will of the Lord is." The way to true wisdom is not through some pagan philosophy or some mysterious cult; the way to true wisdom is to know and follow God's will revealed in Scripture and most especially in His Son Jesus Christ and His redeeming work.

The will of the Lord is true wisdom. So let us focus on this true wisdom found through faith in Jesus Christ and living according to His teachings. Through Christian faith and life, we do our small part in redeeming our time in a fallen world.

St. Michael and All Angels- 29 September- Revelation 12; Matthew 18 (Trinity 18)

This year Trinity XVIII is also the Feast of St. Michael and All Angels. The origin of the feast of St. Michael the Archangel goes back to fifth-century Rome when a church in the region was dedicated in honor of St. Michael. This feast became very popular in medieval England, and when the sixteenth-century reformers simplified the church calendar, this was the only observance dedicated to angels that was retained.

In Scripture, angels are mentioned many times. For example, the Gospel from Matthew 18:10 refers to the guardian angels of children. St. Michael and his angels are mentioned in today's reading from Revelation 12:7 ff. Michael the archangel is also mentioned in Daniel 12 and the Epistle to Jude. He is the warrior angel who defends God's people from the Devil. While we would certainly want to avoid superstitions and the distorted angel worship that St. Paul warns about in Colossians 2:18, Christians should recognize and honor the work of St. Michael and all the angels. Angels are spiritual beings created by God, and they are at work in the universe to praise God and to aid His people. We should remain open to their continuing assistance in our spiritual development.

Trinity XVII- Luke 14:1-11

 The collect for the Seventeenth Sunday after Trinity speaks of God's grace preventing and following us. In modern English, this use of the verb prevent is archaic and interesting. Here the word is used in the original Latin sense, "come before" (a sense that still exists in some other languages). Beyond that bit of trivia, the real reason to appreciate this collect is that it reminds us that we are surrounded by grace, and that it is only through such divine grace that we can do any good works.

Today's Gospel from Luke 14:1-11 is a passage rich in spiritual applications. In it, we see Christ having the Sabbath meal with a group of Pharisees. This religious and social situation becomes the occasion for two messages to the Pharisees. These two messages still apply to us. 

First, there is the message taught by Christ's healing of the sick man on a Sabbath. Jesus responds to the man with compassion and points out that an act of compassion takes precedence over our human rules- even if our rules originally have a good devotional purpose. Secondly, in view of human pettiness in seeking social honors, our Lord emphasizes the need for humility. True honor does not come from self-promotion; it comes from a humble attitude rooted in faith. May the divine grace which surrounds us lead us into greater compassion and humility!

Trinity XVI- Luke 7:11-17

The Gospel for the day is from St. Luke 7:11-17. This selection is one example of our Lord's compassionate work- the restoration to life of the son of a widow from the village of Nain. Certainly, the death of a young person can cause a strong emotional response. However, in this case, let us notice that Christ's compassion is more focused on the woman. Her situation is especially desperate. The young man is her only son, and she is already a widow. In first-century society, the loss of her son means that she is being left alone and without livelihood or protection. Thus, in compassion, our Lord uses His divine power to raise the young man and restore him to his mother. 

We should also notice the crowd's reaction to this miracle. They are fearful when they see the divine power at work through Jesus, and they glorify God for the work of Christ. Thus, Christ's compassion is important in itself, but it also points beyond itself to the power and rule of God. In Jesus of Nazareth, the kingdom of God comes into the world in powerful new ways. The presence of God in Jesus Christ calls for awe and praise.

On this Sunday then, as we notice the mercy and compassion of God for His people, let us also notice that God's work in Christ calls for appropriate responses. The divine work of Jesus Christ should lead us to awe, to praise, and ultimately to faith and gratitude.

Holy Cross Day- 14 September- Galatians 6:14

Holy Cross Day, also known as the Exaltation of the Holy Cross, is observed on September 14. It is one of the medieval feasts that is included as a "black letter day" or minor commemoration on the calendar of the 1662 Book of Common Prayer. The 1962 Canadian BCP provides a Collect for Holy Cross Day and suggests the Epistle and Gospel for Passion Sunday (Lent V). The day is also referenced indirectly in the 1928 American BCP (page li) and wherever the autumnal Ember Days have continued to be observed. These traditional days of special prayer for Christian ministry occur on the Wednesday, Friday, and Saturday following Holy Cross Day.

While many Anglicans do not accept all the ancient legends and medieval accretions associated with this festival, Holy Cross Day can be a useful reminder. The cross is a basic symbol of Christianity, and good theology is centered on Christ's cross. In a sense, every day is a holy cross day for Christian believers. We have been baptized into the cross of our Lord, we continue to be saved by the work Christ performed on the cross, and we anticipate the final triumph of the Crucified Savior and our heavenly fellowship with Him. It is appropriate for us to pause and give thanks that the horrible instrument of death has been transformed by God's redeeming work in Jesus Christ. As the Apostle Paul says in Galatians 6:14, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."

Trinity XV- Matthew 6: 24-34

The Gospel for the Fifteenth Sunday after Trinity is from St. Matthew 6:24-34. The reference to God's providence or provision is appropriate for the changing of seasons and harvest time. Yet, this Scripture speaks of more than nature or the harvest. It points us to divine providence and mercy in all their forms. Every aspect of creation depends on God for its existence and survival. God watches over and cares for the birds and the wildflowers. He gives them good things. How much more must the Creator care for human beings created in His image, especially for His faithful people! Therefore, God expects a faithful response from us. We must cast aside faithless anxieties. We must reject the idolatry of mammon or materialism. God calls each of us to place God's kingdom and His righteous standards first if we wish to know a truly meaningful life in this world and the next.

Trinity XIV- Luke 17:11-19

 Like last Sunday's Gospel, today's  Gospel from St. Luke 17:11-19 shows a Samaritan in a positive light. Last week in St. Luke 15, the Good Samaritan in the parable showed great moral sensitivity by being a neighbor to the man who had been robbed and beaten. This week, the Samaritan leper shows great gratitude and devotion.

As Jesus passed through a village on the way from Galilee to Jerusalem, "There met him ten men that were lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed " (St. Luke 17:12-14). Of the ten, only one bothered to glorify God and thank Jesus, the Samaritan. Christ emphasized this point, and then "he said unto him, Arise, go thy way: thy faith hath made thee whole"(17:19). So the despised Samaritan who had also been a contagious and disfigured leper becomes the great example of faith in God and in Christ.

This event makes a significant point. Not only can a despised person exemplify good moral behavior, but such a person may also exemplify great religious faith. And faith is the ultimate issue. Regardless of all other human characteristics, faith in God through Christ is the core of a person's identity. Physical health, nationality, or membership in a certain religious group are less important than a person's faith in and gratitude toward God.

Thus, as we think about the basic identity of other people we encounter, we should think of their attitude toward God rather than obvious external characteristics. Furthermore, as we think about our own lives, we should not center our identity in worldly traits such as appearance, physical health, nationality, or denominational affiliation. Instead, we should ask ourselves whether we are humbly faithful and grateful to God for His work in Jesus Christ. For it is such faith that determines who we really are.

Trinity XIII- Faith and Love

 On the Thirteenth Sunday after Trinity, the Epistle from Galatians 3:16-22 and the Gospel from Luke 10:23-37 seem to be talking about very different aspects of religious teaching and experience. The Epistle highlights the importance of faith over the value of specific commands of the Law. The Gospel emphasizes the great commandments of the Law and the importance of loving actions toward God and neighbor. For many believers, the difficulty has been how to fit the two emphases together. Do we start with faith or with love?

In abstraction, love is paramount. God is love, and His dealings with human beings begin with His love. Human beings are called to respond to divine love. Because God first loves us, we are to love Him and our neighbors. This is beautiful, and it sounds simple, but in reality, loving God and our neighbors is not easy. It is complicated by the fact that human nature is fallen and corrupt. On our own, we are sinners who have lost the capacity to love as we should. 

This human condition means that love is not our first step. Our response to divine love must begin with repenting our lack of love followed by faith in God's love revealed in Jesus Christ. Without such faith, we are not really open to love. God's loving grace must first begin to transform us by creating faith in Him. Christian Faith then opens our hearts to love God in return. And as we begin to love God, we also begin to love our neighbors created by God. As Galatians 5:6 indicates, the core of the Christian life is "faith which worketh by love."

Trinity XII- Mark 7:31-37

The Collect for the Twelfth Sunday after Trinity emphasizes that God is the center of prayer. In other words, prayer is not primarily about us or others. It is an acknowledgement of God and His holy and gracious nature. We are inconsistent and weak in prayer as in other areas. So our focus must be on God. Although we are weak and sinful creatures, He is always ready to hear, forgive, extend His mercy, and give good gifts through Jesus Christ.

The Gospel from St. Mark 7:31-37 echoes the collect's emphasis on divine mercy and grace. It is the account of the healing of a deaf-mute. This miracle takes place in the Decapolis, a region east of the Jordan. In the first century, the region had both Jewish and pagan Greek-speaking inhabitants. This circumstance points to the significance of Christ's ministry for all people. The healing of deaf-mute of unspecified national origin also points to the fulfillment of Messianic prophecies (Isaiah 35:5 and Ezekiel 24:27). So this Gospel passage highlights the divine mercy and grace available to all people through Jesus Christ.

Trinity XI- Luke 18: 9-14

Both the Epistle and the Gospel for the Eleventh Sunday after Trinity are rich passages that bring up several important themes. Among other things, the Gospel from Luke 18 emphasizes God's mercy toward humble and penitent sinners such as the tax collector. This theme of divine mercy is also emphasized in the opening words from the Collect of the Day: "O God, who declarest thy almighty power chiefly in showing mercy and pity...."

Frequently, when we human beings think of divine power, we tend to think about creation, amazing miracles, extraordinary natural phenomena, or divine judgments against sin. We can certainly see manifestations of divine power in such things, and we should appreciate them. However, today's Gospel and the words of the collect point us in a very different direction. Although God's creative work and His justice are notable expressions of His power, His grace, pardon, and mercy are even more powerful. Like both the Pharisee and the tax collector, we are all sinners in one way or another. We all deserve judgment and separation from God. Nevertheless, God is loving and merciful, and if we are open to His grace expressed in Jesus Christ, then we can humbly repent, receive divine mercy, and be justified or set right with God. God's power is chiefly declared through His love, mercy, and compassion! That is certainly Gospel or Good News!

The Transfiguration of Christ- 6 August- Luke 9:28-36

The feast of the Transfiguration is based on a mysterious event from the Gospels (Matthew 17:1-9, Mark 9:2-10, Luke  9:28-36). This event provides one of the most distinctive and dramatic manifestations of Jesus' divinity. In the synoptic Gospels, our Lord takes Peter, John, and James up onto a mountain where He has a shining appearance during prayer. Moses and Elijah appear and converse with Jesus, and a divine voice proclaims, "This is my beloved Son; hear him" (Luke 9:35).

Despite its clear biblical basis, this commemoration has not always received very much emphasis. It was only a few years before the Reformation that the Latin church began to observe the Transfiguration as a universal feast on August 6. In liturgical simplifications after the Reformation, the Feast of the Transfiguration was removed from many calendars, including the calendar of the 1549 Book of Common Prayer. It was restored but only as a minor commemoration or "black-letter day" in the 1662 BCP. The celebration was restored more fully and provided with "propers" as a feast of our Lord in the 1928 BCP. Some recent Anglican calendars have adopted the Lutheran custom of observing the Transfiguration on the Last Sunday after the Epiphany. 

The Transfiguration of Christ is significant whenever we observe it. It shows that Christ's Gospel continues the Law and the Prophets. It illustrates that Christ's authority remains after Moses and Elijah have faded from view. It manifests our Lord's great inner glory and approval by God the Father. It is also a reminder that the Son of Man must suffer before His glory is more fully revealed (Matthew 17:12).

Trinity X- Luke 19:41-47- Weeping over the City

The traditional Gospel for the Tenth Sunday after Trinity comes from Luke 19:41-47. This passage is right after Luke’s account of Christ’s triumphal entry into Jerusalem on Palm Sunday, and it emphasizes our Lord’s concern for the city and its people. St. Luke 19:41 says, “And when he was come near, he beheld the city, and wept over it…”

It may be hard for us to grasp Jerusalem’s importance in first-century Jewish life and consciousness. It was more significant to Jews than modern London (or Canterbury), Washington, Ottawa, Canberra, Paris, or Berlin are to their nations. A first-century Jew could not ignore Jerusalem. It was the center of Jewish political, economic, educational, and religious life. It was the place of pilgrimage and the center of religious worship. Even daily prayers in homes or synagogues were said facing toward Jerusalem.

Jesus spent a lot of time in Jerusalem, and He acknowledged its importance. So His comments in our Gospel are especially notable. His sadness over the city has great significance, not only about ancient Jerusalem itself, but also about those aspects of human life that Jerusalem represented.

One aspect of Jerusalem that Jesus Christ wept over was political and economic corruption. Several groups competed for power, wealth, and influence. Some wanted to cooperate with Rome; some wanted reform; some wanted political or religious revolution. These groups would keep bickering and struggling. Thirty years later, politics led the city to rebel against Rome, and Jerusalem and its people were devastated by pagan Roman might.

A second aspect was Jerusalem’s role as the intellectual and educational center for all Jews. Most of the educated people of Jerusalem were convinced that they already knew what they needed to know. They scorned and rejected Jesus as a teacher from a backward area who threatened stability. They rejected His spiritual approach. Over the coming decades, these educated people would become more and more politicized, and many would join the doomed rebellion against Rome.

A third characteristic of the city was Jerusalem's role as the heart of the Jewish religion. The city was the place where the whole Jewish people focused their relationship with God. The people usually honored the religious establishment, but many religious leaders lacked living faith. As long as the forms continued, such leaders thought all was well. For them, Jesus was a troublesome outsider to be neutralized. Then the official religious leaders could continue their domination until they too were swept up in the rebellion which destroyed the city, the Temple, and their power.

Such then was the city over which Jesus wept. He wept because He loved His people, and He still honored the values which Jerusalem symbolized. He wept because of the corruption, spiritual blindness, and sin that endangered the city- physically, culturally, and spiritually.

Of course, this Gospel selection is about first-century Jerusalem, but it is also about us, and sadly it seems to have many applications to present-day Western societies. Like first-century Jerusalem, our societies do not know the things that bring true peace. Even many who profess Christ do not follow Him, and the problem is more than personal weakness and individual sins. Our political, intellectual, and religious institutions are permeated by many types of moral and spiritual corruption. So-called Christendom does have a great heritage, but so did ancient Jerusalem. The issue is whether we (both individually and corporately) will heed Christ and His values or continue on the route to destruction.

On the positive side, Jesus Christ offers us a different way. He offers true peace, peace with God. He offers new life through divine grace and living faith. The question that faces supposed Christians is whether we really accept Him and His peace or we refuse Him and continue on the way to destruction.

Trinity IX- Luke 15:11-32- Divine Mercy

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 the prodigal or wasteful son is certainly important, but we should 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. All human beings share characteristics of the prodigal or wasteful son and of the older self-righteous and resentful son. Like both sons, we need changes in our thoughts and in our behavior. 

Nevertheless, the central character in the parable is the forgiving father. This father exemplifies the qualities of God the Father. He cares for both sons and wants what is best for them. 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 stray in their different ways. Nevertheless, His love endures and is ready to express itself anew if His children repent and return in humility. In His graciousness, He is ready to rejoice and have a feast when penitents return. We all have such a loving, gracious, and forgiving heavenly Father; so let us arise and go to Him in humility.

Trinity VIII- Romans 8:12-17

 In different ways, both the Epistle and the Gospel for Eighth Sunday after Trinity are warnings about spiritual life. The Gospel points to the dangers of bad spiritual leaders, and the Epistle points to the spiritual struggles of individual souls. This time, my focus is on the Epistle from Romans 8:12- 17. In these few verses, St. Paul contrasts the fleshly life with the true spiritual life. By the "flesh," the Apostle is not referring to the mere fact of human physical existence. Here "flesh" is referring to the fallenness and weakness of the human condition. And by spiritual, Paul is not exalting some vague notion of an immaterial aspect of existence. Rather, the Apostle is encouraging a life inspired by and empowered by the Holy Spirit, a life directed toward God the Father, and a life lived in unity with God the Son, Jesus Christ. Such a Christian life includes a renunciation of worldliness and a readiness to accept the cross of Christ.

In this life, every Christian faces an ongoing struggle between the fallen nature and the higher self dedicated to God. Every aspect of life, from our basic physical needs to our highest religious ideals is subject to temptation and distortion. Of course, physical things such as food, creature comforts, and sexual impulses are common fleshly temptations, but so are pride in our moral standing and dependence on the goodness of our own religious practices. To use Paul's term, we must always be ready to "mortify" our dependence on even our best characteristics. In all areas of earthly life, we need to be healed by divine grace and accept divine guidance. Through the work of the Holy Spirit, we need to be unified with Christ and His cross more and more deeply

Trinity VI- Matthew 5: 20-26

 The Gospel from St. Matthew 5:20-26 addresses the issue of the Old Testament and divine Law. Christ teaches that His work is inseparable from God's revelation in the Hebrew Scriptures. These verses may be viewed as a comment on an earlier verse. In Matthew 5:17, Jesus says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." These words of our Lord proclaim the enduring value of the old covenant. Christ does not destroy the Old Testament; He fulfills it. He fulfills it by obeying it perfectly and by applying it in a deeper way. He emphasizes the principles and attitudes underlying the specific commandments.

Unfortunately, from New Testament times onward, some professing Christians have not respected the true value of the Hebrew covenant. That was true in ancient times and many times since then. Thus, Anglican Article of Religion VII defends the proper value of the Old Testament. The basic point is in these words- "The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man." 

This means that Christians must not dismiss the Old Testament as irrelevant. The spiritual and moral implications of the Hebrew covenant are still a guide for Christians.  Law and Gospel are interwoven together in both Testaments. While some cultural and legal details do not apply to Christians, believers must still hear the Old Testament with respect. They should see how it honors God, how it points to Christ, and how it expects believers to be guided by God's moral Law.

We live in an age of relativism and disrespect for rules. Some so-called Christians deliberately reject eternal moral principles, and many do not appreciate the value of the Old Testament. While Christians live in a new covenant of grace, the Hebrew Scriptures are still a foundation. Even Hebrew rites that do not apply to Christians may teach us something about the work of Christ and the life of the believer.

So today's Gospel is a reminder that Christ does not destroy the Law and the Prophets. Christians are not bound by the minute details of Hebrew jurisprudence and ceremonial, and we are not saved by our good works. However, the spiritual and moral principles revealed by God in the Old Testament apply throughout human history. They apply in our time and in our lives. And we must beware lest we despise what God has revealed. The Law should always point us to the Gospel!

Trinity V- Luke 5: 1-11

The Gospel for this Sunday is Luke's account of the call of some of the apostles (Luke 5:1-11). It shows that the Galilean fishermen had a poor night of fishing and that Jesus guided them to a great catch. The example of Simon Peter is emphasized. As in several gospel episodes, Peter is very emotional. He is amazed and frightened because of Jesus' powerful miracle. Peter wants to run away, but Jesus uses this encounter to call Peter and others to follow Him. The great catch of fish becomes symbolic of the call to catch people for the kingdom of God. It becomes a moment of choice, a call for commitment, a challenge to have faith..

The miraculous catch of fish still applies to potential followers of Jesus. It shows us that Jesus Christ is the holy Lord of creation who still works in amazing and surprising ways. The miracle is a call for us to be disciples, and it points to Jesus' ministry of gathering people for the kingdom of God. Like Peter and the other fishermen, we have a vocation. We are called to follow Jesus in all things and to share in His mission of seeking people for God's kingdom. The specifics vary according to our personal gifts and circumstances, but all are asked to contribute to Christ's mission. We are asked to accept Christ's call and have faith in His redemptive mission for us and for others.

St. Peter the Apostle- 29 June

 Traditional Anglican calendars set aside the 29th of June as a time to remember and honor the apostle Peter. The significance of Peter's example is beautifully stated in the collect for the day-

O Almighty God, who by thy Son Jesus Christ didst give to thy Apostle Saint Peter many excellent gifts, and commandedst him earnestly to feed thy flock; Make, we beseech thee, all Bishops and Pastors diligently to preach thy holy Word, and the people obediently to follow the same, that they may receive the crown of everlasting glory; through the same thy Son Jesus Christ our Lord. Amen.

Scripture is filled with examples of his importance as a disciple. Despite his weaknesses, Peter was blessed with "many excellent gifts." He was a strong character with good leadership potential. Yet, as the collect indicates, his chief contribution was faithful adherence to the command which he received from the risen Christ- "Feed my sheep" (John 21:16,17). He nourished Christ's flock with the Word, the Gospel of salvation, to the end of his life. 

Let us notice who succeeds Peter in this mission: "all Bishops and Pastors." The clergy continue to feed Christ's sheep with His Word, and the people join by obediently following the Word. So commemorating St. Peter points beyond Peter himself or even beyond particular office holders; it points to the faithfulness of the entire Church to the Word. According to our various callings, may we all be faithful to Christ!

Trinity IV- Luke 6:37

This Sunday's Gospel from St. Luke 6 is from the Sermon on the Plain, a section similar to the Sermon on the Mount in St. Matthew. The selection contains many significant sayings of our Lord. One of them is very famous- “Judge not, and ye shall not be judged” (Luke 6:37).

These apparently simple words of Scripture have not always been easy to understand or to apply. On the one hand, we recognize that human beings often misjudge others.  We jump to false conclusions in many cases. We can be harsh about others when we are guilty of similar or worse thoughts, words, or deeds. And even the best human judgments about another person are limited and fall short in some respects. So we must not presume to be totally righteous. We need to keep humble and open minds about other people and their standing before God.

On the other hand, in practical terms, we know that no human being could survive in daily life without making certain judgments about health and safety. And even in moral and spiritual matters, people must make some daily judgments. Both individuals and societies have to make decisions to protect themselves from unwise and bad behaviors. This reality is recognized by Jesus Himself in another passage. In John 7:24, He says, “Judge not according to appearance, but judge righteous judgment.” 

Thus, our verse about not judging should be understood wisely and sensibly. Christians must not judge hastily or unfairly. We must not judge harshly or unmercifully. And we must not presume that even our best human judgments always live up to divine standards. However, we must value divine law and promote high moral and spiritual standards. We must humbly ask divine help to follow righteousness ourselves and encourage others to do so as well. We seek to be merciful, fair, and reasonable in our opinions about human beings and their behaviors. And we try to treat others as we wish to be treated.

Trinity III- Luke 15:1-10

 The Gospel from St. Luke 15:1- 10 contains two brief but well-known two brief parables: the lost sheep and the lost coin.  The parables illustrate the importance and power of divine grace. Human beings tend to be very concerned about what they lose. Thus, a shepherd who loses one sheep out of a hundred and a housewife who loses one coin out of ten will make great efforts to recover what has been lost. And when they do recover the lost item, they rejoice greatly. Christ's parables present the divine attitude toward sinners as being similar to people who find lost items. Our heavenly Lord is concerned over the loss of any soul, no matter how insignificant that person might seem to the world. He keeps searching for the lost, and He and all of heaven rejoice over every soul recovered.

These parables apply to us. We all belong to God, but at various times in different ways, we get lost and God seeks to find us. Each of us has great value to God, and He seeks us out. He offers us His amazing grace in Word and Sacrament; He takes the initiative even when we are unaware. If we have already been found by Him, we should be grateful to Him and live accordingly. If we are still wandering like lost sheep, we should be aware of God's desire to find us and accept His mercy. In either case, human beings should be more aware of and more appreciative of divine mercy and grace.

Trinity II- Luke 14: 16-24

 The Epistle and Gospel lessons for this week bring up the theme of excuses. In daily life, human beings hear or give excuses on all sorts of subjects. We seem to live in an age of excuses. People make all sorts of excuses, great and small. We always seem to find extenuating circumstances for every major or minor failing.

Such human behavior has been around since the Garden of Eden, and we certainly see it in our Gospel from St. Luke 14:16ff. Using the comparison of an ordinary feast, our Lord Jesus Christ points to God's gracious invitation and the human tendency to make excuses. Although insulting to divine grace, such excuses really harm the one making the excuse, not the divine host. God asks for our fellowship but we make excuses, and so we deprive ourselves of His blessings. He can always find other guests who will be grateful.

Each day and each week, God invites us to spend time with Him. He asks us to read His Word and pray, publicly and privately. He offers to feed us in the Lord's Supper. And He hopes that we will accept His hospitality and fellowship with other guests. So we should avoid hesitations or excuses. Except when hindered by events beyond our control, we should accept God's invitation to prayer, worship, and fellowship. Rather than looking for excuses, let us accept the grace that God offers and respond in gratitude.

Trinity I- Luke 16:19-31

The  Gospel for this First Sunday after Trinity is from St. Luke 16:19-31, the parable of the rich man and the beggar Lazarus. The rich man indulged himself and ignored the misery of the beggar at his gate. Eventually, he ended up dead and in torment. By contrast, the poor beggar lived humbly and ended up in paradise. The tormented rich man sought relief for himself and a miraculous warning for his brothers, but he was told that these things were impossible. His brothers would have to heed the guidance already offered through Moses and the prophets.

This parable should serve as a warning to all those who refuse to be spiritually and morally sensitive. God's basic expectations about how to live are clear for all who pay attention. Many great prophets and teachers through the centuries have proclaimed divine expectations. From nature, reason, Scripture, and Christian teaching, human beings have a general awareness that they should honor God and be merciful to their neighbors. We cannot earn our way into paradise, but people are responsible for their moral and spiritual responses to God, and these responses determine our destinies.

Unfortunately, each of us has times when we are spiritually and morally insensitive. We do not always think, speak, or act in accordance with God's will. So we need God's grace and mercy to renew us constantly. May God's grace and guidance available to us through the Law, the Prophets, and the Gospel, open our hearts and help us to live mercifully as our Lord has shown us.

Collect for Trinity

 ALMIGHTY and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity; We beseech thee that thou wouldest keep us stedfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen.

Trinity Sunday

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

Yet, observing Trinity Sunday on the Sunday after Pentecost is certainly appropriate because the coming of the Holy Spirit upon the disciples in power is a completion of the Trinitarian revelation. Talking about the Trinity is more than theology about the nature of God; it is a teaching that summarizes the whole Biblical message. This doctrine is a high mystery that transcends the limits of the natural human intellect. At the same time, the doctrine of the Trinity has practical applications to the life of every Christian.

There are several New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 5-16, Ephesians 2:18, 2 Corinthians 13: 14, 1 Peter 1:2) which express a Trinitarian understanding of God's revelation to humanity. However, the doctrine of the Trinity is subtle and nuanced, and some implications of this belief took time to develop among Christians. Notably, belief in the Holy Trinity was expressed in the ancient baptismal questions about God the Father, God the Son, and God the Holy Spirit. These questions and answers became the basis for creeds such as the Apostles' Creed.  Later,  baptismal creeds also became the basis for doctrinal summaries of the Nicene Creed and the Athanasian Creed (Quicunque vult). 

Affirming the importance of the doctrine of the Trinity does not make believers philosophical theologians. Rather, Christians affirm or confess this basic doctrine for reasons of faith. The doctrine of the Trinity is a biblical Christian belief that is deeply rooted in the experience of redemption and in Christian worship and prayer. Besides summarizing basic beliefs about God's work to save human beings, the doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke in a particular prayer, 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....

Ember Days in Whitsun Week

The Wednesday, Friday, and Saturday in Whitsun or Pentecost Week are Ember Days. These days occurring four times a year are devoted to prayers for the church's ministry. After Pentecost, such prayers can emphasize the role of the Holy Spirit in calling and equipping the ministry. The first Pentecost empowered the body of disciples, especially the Apostles, to proclaim Christ's Gospel to the world. Likewise, we continue to pray that the Holy Spirit will call and inspire candidates for the ordained ministry and continue to bless the work of those who are already ordained.

The Collect for the Ember Days from the 1928 American Book of Common Prayer is especially appropriate this week:
O Almighty God, who hast committed to the hands of men the ministry of reconciliation; We humbly beseech thee, by the inspiration of thy Holy Spirit, to put it into the hearts of many to offer themselves for this ministry; that thereby mankind may be drawn to thy blessed kingdom; through Jesus Christ our Lord. Amen.

Ascension Day- Luke 24; Acts 1

 This year, Thursday, May 9, is Ascension Day, the fortieth day after Easter. In addition to previous reflections on this blog, here is a new reflection on the Ascension.

The Ascension is an important teaching of Scripture (Luke 24; Acts 1; Matthew 28; Mark 16; John 20; Ephesians 1 & 4) and of the ancient creeds. Unfortunately, especially in our time, this central New Testament event is often overlooked, and it deserves more attention.

The Ascension of Christ means several things. 1) It marks the end of Jesus' Resurrection manifestations to the band of original disciples, the completion of His earthly ministry, and Jesus' return to His heavenly Father. 2) The Ascension also points toward and prepares for Pentecost. As Christ tells His followers more than once in the "Farewell Discourses" in the Gospel according to John, His return to the Father will lead to a new and powerful working of God the Holy Spirit among them. Christ's return to heaven means that the mission of His disciples can become less local and more universal. 3) Christ's Ascension also means that His followers have a heavenly mediator and intercessor at the right hand of the Father. From heaven, our Lord Jesus Christ watches over us in all places and at all times. He intercedes for our physical, mental, and spiritual well-being and for our eternal salvation. 

Thus, we see that Christ's Ascension ties a number of Christian beliefs together. It reminds us of all that Jesus Christ has done and is doing to pour His grace into our lives. It is an affirmation of Jesus' earthly ministry and His Resurrection. It is a kind of seal of divine approval on the Incarnation. The Ascension is also a concrete illustration of His continuing work as our unique heavenly intercessor and mediator. In addition, as the angels tell the disciples in Acts 1, the Ascension is a reminder of the Christian hope that Jesus Christ will come again to complete earthly history. Thanks be to God for our crucified, risen, and ascended Savior!

Easter V- Rogation- John 16

 Among Anglicans, the common name for the Fifth Sunday after Easter is Rogation Sunday, and the Monday, Tuesday. and Wednesday of the following week have long been known as Rogation Days. The term "rogation" comes from one Latin term for asking or praying. This word is used in the Latin version of John 16:26, "that I will pray" (rogabo). Originally, Rogation Days were times of Christian prayers for crops that replaced certain pagan customs. Later, litanies and other prayers of supplication were added.

The traditional Gospel appointed for this Sunday (John 16:23-33) continues a series of selections from the Farewell Discourses, and it is especially appropriate for the Sunday before the Ascension. The theme is in the words, "Whatever ye shall ask the Father in my name, he will give it you" (16:23b). This is a strong affirmation that has sometimes been misunderstood. Using Christ's name in prayer is an ancient and laudable Christian practice, but it must not be superficial. Christian prayer must not be distorted into some sort of magical manipulation. Rather, we truly pray in Christ's name when we approach the Father in a Christlike attitude. This is the attitude of Christ in Gethsemene: "Nevertheless not what I will but what thou wilt" (Mark 14:36b). The heavenly Father blesses us through our unity with Jesus Christ, and our prayers should always be in accord with His great purposes of redemption. When we pray with such a spiritual attitude, God does greater things for us than we limited human beings can imagine or comprehend.

Easter IV- John 16:5-15

The traditional Gospel for this Sunday from John 16:5-15 is one of the rich selections from the "Farewell Discourses." Here our Lord seeks to reassure the disciples by speaking of the Comforter, the Holy Spirit. 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).

These verses point to the divine plan for Christ's mission. As Jesus' ordinary physical presence on earth draws to a close, His followers experience some natural human anxiety. They do not really understand much that is about to happen, and they certainly do not want to hear of His leaving. But Christ's death, resurrection, and return to heaven are good for His followers. In heaven, He will intercede for them and prepare a place for them. Furthermore, through a new outpouring of the Holy Spirit, the Comforter, Christ will continue to work among His followers in ways transcending His earthly ministry. The Spirit will guide them into truth. This truth is not some new, secret or unheard of truth, but it is the same truth already manifested in the person of Christ.

The essential point of Jesus' teaching should be clear to Christians. He teaches us that the work of the Holy Spirit must not be separated from the revelation in Jesus Christ, the eternal Word of God. The work of the Spirit among Christians is a series of living applications of the truth already revealed in Christ and His Gospel. So as the Easter season winds down, and we look forward to Ascension and Pentecost, we should appreciate the unity of divine truth. The basic work of redemption in Jesus Christ was a unique time in history, but the same Christ continues to be be present and guide Christians through the work of the Holy Spirit in the Church.

Easter III- John 16:20

The Gospel for this Third Sunday after Easter is from John 16:16-22. This is one of several selections during Eastertide from the “Farewell Discourses.” In these discourses in John, Christ gives His disciples instructions about who He is and about their discipleship. These instructions may have very well been repeated during the forty days after Easter.

A key verse in our Gospel today is John 16: 20: “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.” Joy is a central theme of the Easter season, but we should take time to reflect on its meaning. Christian joy is not simply ordinary worldly happiness; it is a profound spiritual blessing.

During Lent and Holy Week, we emphasized the way of the cross, the sorrows and sufferings of Christ. And we must never gloss over those realities. However, sin, suffering, and sorrow do not have the last word. Jesus Christ rises from the dead. He wins an eternal victory and brings true joy. This joy of Christ is not some fleeting earthly happiness. While joy may sometimes be expressed through ordinary good times, the joy of Christ transcends transitory manifestations. Christian joy is more than ordinary human happiness. It comes from beyond this world. It comes from the goodness, the love, and the grace of God.

True joy can remain in the good times and the average times of ordinary life. And the joy of Christ can also remain through all the difficult times. It can abide with us in sickness, pain, and sadness- even through the valley of the shadow of death. As believers, we still have both sorrows and joys. But there is one joy which surpasses our earthly circumstances- there is the great joy of knowing the presence of the risen Christ with us!

Easter II- The Good Shepherd- John 10:11

In the traditional Gospel for the Second Sunday after Easter from John 10, our Lord boldly proclaims, “I am the good shepherd” (John 10:11). There are two main aspects of Jesus’ claim. 1) Jesus is claiming to be the Messiah- a leader like King David in many ways. 2) By calling Himself the Good Shepherd, Jesus of Nazareth is also moving His claim to a different dimension. Let us notice that Jesus does not merely say “I’m a good shepherd.” He says, “I am the good shepherd.” The “I am” sayings of Jesus in John’s Gospel are reflections of God’s name in Exodus. 

In Scripture, God Himself is the Good Shepherd of Israel, and by identifying Himself this was, Jesus is claiming a unique relationship with God the Father. So in this verse, Jesus is saying that He is both the human Messiah and the divine Son of God. He is the great leader of the chosen people in both ways. 

The Easter season stresses our hope in Christ. Accepting and trusting Jesus Christ as our Good Shepherd highlights Christian hope in a special way. All too often we are like wandering sheep, but we do have a leader, a shepherd, that we can trust. Easter is a celebration and a proclamation of the depth of our Shepherd’s love and of His victorious power. So let us heed Him and have faith in Him. Let us follow where He leads and accept His nourishment for our souls through His Word and Sacraments.

The Feast of the Annunciation (transferred)- Luke 1

 The 25th of March fell during Holy Week this year, and traditional liturgical practice confines Holy Week to commemorating the Passion and Easter Week to celebrating the Resurrection. Thus, the feast of the Annunciation is transferred to Monday,  April 8. This is indicated on the list of precedence in the Book of Common Prayer and on other calendars

The observance of the Annunciation is based on the story of Gabriel's visit to the Virgin Mary in the Gospel from St. Luke 1:26 ff. On this day, we are reminded of the connection between the Incarnation of Christ and His Passion and Resurrection. The complete story of Jesus Christ has a unified redemptive purpose, and the collect for the day sums up this unity in a beautiful way. Commemorating Christ's first coming is also a reminder to us that we should always live in expectation and preparation for His second coming in glory.

Easter I- Resurrection Peace- John 20:19-23

In the Gospel for the First Sunday after Easter (John 20:19-23), the risen Christ appears to ten Apostles and blesses them with divine peace. Despite reports of Jesus’ resurrection, the disciples remain fearful and timid. The risen Lord comes to where they are hiding, and He brings greetings in the common Jewish manner, saying “Peace be with you.” 

In Scripture, this greeting is an implied prayer for God’s peace, and this implied prayer has a special meaning in light of Christ’s resurrection. At Easter, the common greeting becomes a specific blessing from the risen Lord. Jesus is the embodiment of God’s peace. He reconciles repentant and believing sinners with the heavenly Father. After everything that has happened, the disciples have a special need for His peace. They have not been very faithful. Even after hearing of His resurrection, they are still fearful. So they need to hear reassuring words directly from Christ. 

Jesus shares His resurrection victory over sin and spiritual death with His disciples. Through His Cross and Resurrection, Christ has accomplished the reconciliation of penitent sinners with God. This is true peace, and Jesus shares this divine peace with the apostles. And this peace is not limited to the apostles alone. As the heavenly Father has sent Him, likewise Christ sends the apostles and through them, His whole Church. Jesus Christ is risen and alive, and He wants His peace to spread through His followers.

Christ’s words of greeting remind us that divine peace is part of the Gospel. In Scripture, peace has many implications, and people often have limited or superficial understandings of peace. We need to see peace as a spiritual condition involving the relationship between God and human beings. We also need to realize that the resurrection of Jesus is the high point of scriptural teachings about peace. Faith in Christ can contribute to other types of peace, but most importantly, the risen Christ offers us peace with God. He overcomes our fallen estrangement from God; He offers us new eternal life in God’s holy and merciful presence. And the peace of His resurrection is not some private possession. It is not a secret that we are to keep to ourselves. The risen Christ wants us to share the joy of His spiritual peace with others. When we have living faith in Him, we can begin to share in the peace brought by His resurrection victory over sin and death.

Friday in Easter Week- Revelation 1

The New Testament reading for Morning Prayer in the 1928 American BCP (1945 lectionary) is from Revelation 1:4-18. This selection provides a meaningful way for us to look back at the last week. On Good Friday, it is appropriate for us to focus on the details of our Lord's Passion and Death. On Easter, it is appropriate to emphasize the power, mystery, awe, and joy of Jesus' Resurrection. Now it is easier to see His Death and Resurrection together. As Revelation 1:5 indicates, we recognize Jesus Christ as "the first begotten of the dead." Jesus' Resurrection is unique. His return to life is more than a temporary restoration of an ordinary person; His Resurrection is a lasting victory with eternal significance. This is made even clearer in Revelation 1:18, "And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." This is a forceful proclamation of Christ's role as the crucified and risen Saviour. And it shows that Jesus Christ is not merely some historical hero. He is the everliving Lord over life, death, and life beyond death! He is Lord of our lives now and evermore! Alleluia!

Easter Tuesday- Resurrection and Incarnation- Luke 24: 36-48

 Traditional Books of Common Prayer provide propers for the Tuesday after Easter. This observance may have been intended to give more opportunity for Easter Communions. Aside from referring to the initial fear of the disciples, the Gospel from Luke 24:36-48  highlights two points: 1) the physicality of Jesus' resurrection, and 2) His resurrection as the fulfillment of all Scripture.

First, many people in the first century and since have not appreciated the unique character of Jesus' resurrection. Many people have merely viewed Christ's resurrection as a vague affirmation of spiritual survival. Some have viewed it as a dream, a vision, or even as some sort of ghost story. However, the New Testament accounts deny such bland understandings of the Resurrection. Although Jesus' physical nature has certainly been transformed (for example, space and time no longer limit His movements like before), the risen Jesus still has a tangible body. He walks and talks. He bears marks of the crucifixion. He can be touched. He can eat and drink. During the 40 days till the Ascension, Christ is physically present with His followers in real ways. His Resurrection is both a transformation of and a continuation of His Incarnation!

Secondly, as mentioned in yesterday's post, Jesus uses the days of Easter to complete the instruction of His followers in the meaning of Scripture. He re-emphasizes some of the teachings that the disciples never seemed to understand before. He equips them for lasting faith and mission. In particular, Jesus interprets the whole biblical message in light of His life, death, and resurrection. The risen Christ helps His followers see that He is the eternal Word at the heart of all Holy Scripture. He is the One whose death and resurrection gives all divine revelation its ultimate and abiding significance! He is the Gospel, the Good News, personified!

Easter Monday- Understanding Scripture- Luke 24:13-35

The Gospel for the Monday in Easter week is Luke 24:13-35, the account of the risen Lord's manifestation to the disciples on the road to Emmaus. There are several intriguing aspects of this story, but several times recently, my thoughts have been drawn to a theme that is sometimes neglected: the connection between Christ's resurrection and understanding the overall message of Scripture. Christians often affirm that Jesus Christ is at the heart of Holy Scripture from Genesis through Revelation. We are also aware that from the call of the Apostles through the Farewell Discourses on Maundy Thursday, Jesus spent a lot of time teaching His followers to understand Scripture.

Unfortunately, we may not have noticed that one important part of our Lord's forty days of resurrection appearances is to explain the Scriptures again. The disciples had not always listened attentively or been receptive to Jesus' teachings over three years. Now in light of His death and resurrection, He gives intensive instruction which they finally begin to understand. In Luke 24:25, the risen Jesus rebukes His followers, "Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken." Even after the first reports of the resurrection, the disciples are slow to believe the things He has taught. So Jesus tries again. As Luke 24:27 says, "And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself." Then after Christ has left them, we see their new understanding in Luke 24:32, "And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?" Thus, among other Easter blessings is new insight into Holy Scripture.

There are many blessings that Christians associate with Easter. We see victory over sin, death, and the devil. We learn that suffering can be redemptive. We experience grace, hope, and peace. Yet, there is also another blessing. One of the great gifts of Christ's Resurrection is new insight into the meaning of Scripture. The risen Lord continues to open the true meaning of Scripture to us. May His divine grace open our hearts and minds to this gift even more during the Easter season!

Easter- Mark 16: 1-8

 The great day has arrived. Christians rightly rejoice on this day because we commemorate the great triumph of Jesus Christ which is at the heart of our faith. Christ is risen! He is risen indeed!

 Nevertheless, as the alternate Gospel from Mark 16: 1-8 shows us, the first Easter did not begin with joy. It began with sorrow and fear. Why fear? For several reasons. The disciples, both women and men, were afraid that the Romans and the Jerusalem priesthood might track down followers of the executed Messiah. They were afraid that the authorities might have desecrated the tomb of their beloved rabbi. They were also afraid because one did not expect to run into angels every day. They were afraid as they considered the real possibility of Christ's Resurrection. The empty tomb, the angels, and the transformed Lord Jesus were great and unusual manifestations of divine power, and throughout the Scriptures, a normal human reaction to divine power is a holy fear. God is holy, His power exceeds human understanding, and weak and sinful creatures should stand in awe and amazement.

Our perspective is a little different from that of the women on the first Easter. We do not fear Romans or Temple guards, and we are not afraid that someone has stolen Jesus' body. Yet, we would do well to have a bit of holy fear as we think of the Resurrection. We are amazed because Christ's Resurrection is the greatest manifestation of divine power seen in human history. God's new act through Jesus Christ His only Son is truly awe-inspiring. Since Christ's Resurrection was long ago and since we have heard the story many times, we must be careful not to take it for granted. Early that Sunday, a power greater than any natural force we know broke into human history. Divine energy transformed the dead body of an executed Jewish leader into the glorious body of the Lord of all creation. 

The Resurrection is the great mystery at the heart of the Christian faith, and we should be amazed. Jesus rising from the dead is an awesome event that we should appreciate in diverse ways. After being amazed, we develop other reactions. We can move on and allow Easter to fill our hearts with joy. Divine goodness has triumphed. Grace and mercy abound. And we can truly begin to appreciate the joy Christ brings. Alleluia! Christ is risen!

Easter Even- I Peter 31:17-22; Matthew 27: 57-66

 Traditional Books of Common Prayer call this Saturday "Easter Even", while modern calendars  may use the title "Holy Saturday." Following the ancient Church, traditional Anglicans keep the day very low-key. For centuries most churches have not celebrated the Lord's Supper during this day. The Easter Vigil Eucharist is a relatively recent attempt to renew an ancient practice, but it is technically a celebration of  Easter Day, and in ancient times, the consecration took place after midnight. 

Personally, I prefer the more traditional Prayer Book practice of simply reading Morning and Evening Prayer. If a parish wants to add something more, one can use the propers for Ante-Communion or the Liturgy of the Word. The collect for the day has the main themes of Christ's death and resurrection related to Christian Baptism. 

The Epistle from First Peter 3: 17-22 has two main themes: 1) the importance of Christ's death for our salvation, and 2) the relationship between Christ's death and Christian Baptism. The Gospel from Matthew 27: 57-66 is the account of Jesus' burial in the tomb of Joseph of Arimathaea and the authorities sending guards to watch.

These readings drive home the reality of Christ's death and anticipate His resurrection. They also remind us that Christian Baptism unites us to both His death and His resurrection. We die to sin and rise to new life in Christ. This dying and rising takes place at our Baptisms and throughout the life of faith. Such themes make this a good day for quiet reflection. We can give thanks for Christ's redemptive work quietly as we look forward to the joy of new life with and through Him.

Good Friday- John 18-19

The traditional Books of Common Prayer provide rich resources for Good (or Holy) Friday.  There are Morning and Evening Prayer, the Ante-Communion service of the Word, and the Litany. Of course, there are numerous Scripture readings, especially the Passion of our Lord according to John 18 and 19. 

Besides Scripture, some other resources have been particularly striking. For Anglicans, there are three traditional collects (here in the 1928 American form):

Almighty God, we beseech thee graciously to behold  this thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the cross; who now liveth and reigneth with thee and the Holy Ghost ever,  one God, world without end. Amen.

Almighty and everlasting God, by whose Spirit the  whole body of the Church is governed and sanctified; Receive our supplications and prayers, which we offer before thee for all estates of men in thy holy Church, that every member of the same, in his vocation and ministry, may truly and godly serve thee; through our Lord and Saviour Jesus Christ. Amen.

O  Merciful God, who hast made all men, and hatest  nothing that thou hast made, nor desirest the death of a sinner, but rather that he should be converted and live; Have mercy upon all who know thee not as thou art revealed in the Gospel of thy Son. Take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy fold, that they may be made one flock under one shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy  Spirit, one God, world without end. Amen.

The Litany is always striking on solemn occasions, and the following words of the Litany apply with great strength on Good Friday:

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. (1928 BCP, The Litany, p. 55)

Whatever forms we use, let us focus on what our Lord Jesus Christ does to redeem us!

Thursday before Easter, commonly called Maundy Thursday- I Corinthians 11

 The Thursday before Easter has several associations in the New Testament and has had other associations in church history. For most Christians, the central point is the institution of the Lord's Supper, Holy Communion, or Eucharist. The Epistle from I Corinthians 11: 23-26 highlights the basic acts and meaning of this event. By sharing in this Holy Sacrament, we show forth the Lord's death till He comes again, and we share in His body and His blood given to save us. We commune with Christ and with fellow believers.

The 1928 Book of Common Prayer added a collect of the day based on phrases from Scripture and other parts of the Prayer Book:

Almighty Father, whose dear Son, on the night before he suffered, did institute the Sacrament of his Body and Blood; Mercifully grant that we may thankfully receive the same in remembrance of him, who in these holy mysteries giveth us a pledge of life eternal; the same thy Son Jesus Christ our Lord, who now liveth and reigneth with thee and the Holy Spirit ever, one God, world without end. Amen.

This prayer is both a succinct reminder of the important nature of Holy Communion and a prayerful request that we may approach and receive the Sacrament with appropriate attitudes. This central act of Christian worship is more than a dead memory of a night long ago. It is a living participation in the Body and Blood of Christ (I Corinthians 10:16-17), and it is a foretaste of eternal life in His heavenly kingdom. We should be thoughtful and seek to appreciate the Sacrament with our best human understanding. Nevertheless, we should always be aware that these "holy mysteries" transcend particular human thoughts and theologies. Whatever our theories, it is the Lord Jesus who still comes to be with us and to offer us His grace. He does so in these mysteries that He established. He is the Savior who gave Himself for us long ago and who will come again in glory  Thanks be to God!

Wednesday before Easter- Hebrews 9:20

On this Wednesday in Holy Week, the collect in the 1928 Book of Common Prayer helps focus our thoughts as Holy Week progresses and enters a more serious phase. Although relatively new in the Prayer Book, this short prayer is based upon one from the medieval Sarum (Salisbury) liturgy.

Assist us mercifully with thy help, O Lord God of our salvation; that we may enter with joy upon the meditation of those mighty acts, whereby thou hast given unto us life and immortality; through Jesus Christ our Lord. Amen.

The mighty acts upon which we mediate this week are obviously very serious and somber, but the collect also speaks of joy. The joyful aspect is rooted in God's redemptive work during the first Holy Week. As the Epistle from Hebrews emphasizes, Christ's work is both great and unique: "so Christ was once offered to bear the sins of man" (Hebrews 9:20). Let us meditate prayerfully on Christ's one offering of Himself for us. In the words of Isaiah 53:5, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." Despite the sadness of  our Lord's rejection, betrayal, torture, and death, let us also remain aware of  the spiritual joy offered through Christ's saving work.

Tuesday before Easter- Isaiah 50; Mark 15

For the Tuesday before Easter (Tuesday in Holy Week), the Book of Common Prayer continues the Passion Gospel from Mark 15:1-39. It also provides a reading from Isaiah 50: 5-11 as a liturgical epistle. This Suffering Servant passage continues the theme of the way of the cross, and its wording is reflected in the 1928 collect of the day: "O Lord God, whose blessed Son, our Saviour, gave his back to the smiters and hid not his face from shame..."

Holy Week is a special reminder that earthly life will always involve suffering. The pertinent question is not whether we human beings suffer but rather how we suffer. Do we merely try to avoid as much suffering as possible? Do we respond as pagan stoics? Or do we complain loudly when we suffer? For Christians, none of these responses is sufficient. Rather we look to our Lord Jesus Christ. Of course, our sufferings do not really compare to those of the holy and innocent Son of God. But we should seek divine grace to accept earthly suffering as a way to draw closer to Jesus Christ.  As we contemplate Christ's way of the cross, may we draw closer to Him and see all our human problems as opportunities to grow in grace!

Monday before Easter- Mark 14

This Monday before Easter (also known as the Monday in Holy Week) is an appropriate day to reflect on several matters. Since it is March 25 on the calendar, it is also the traditional date for the Annunciation of Christ's birth to the Virgin Mary. Because of Holy Week, most liturgical calendars postpone observing the Annunciation. Nevertheless, it is interesting to note how our Lord's Incarnation,  Passion, and Resurrection are related. This connection is beautifully expressed in the Collect for the Annunciation:

We beseech thee, O Lord, pour thy grace into our hearts; that, as we have known the incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought into the glory of his resurrection; through the same Jesus Christ our Lord. Amen.

The Prayer Book Gospel assigned for today is the Passion account from Mark 14. This Scripture includes Mark 14:3-9, the story about the woman who anointed Jesus with costly fragrance. In typical human disagreeableness, some people murmur. Instead of honoring Jesus or respecting the woman who honors Him, some of those present feel compelled to criticize the woman and by implication, Jesus who accepts her gift. They try to make their criticism seem justifiable by using high-sounding phrases. They resort to moralistic words about helping the poor to mask their unbelief.

Of course, these critics are not really as pious as they pretend. Their words betray a condescending attitude toward the woman and a lack of appreciation for Jesus. They don't care about the suffering that awaits Him. They are really hypocrites using pious words in order to hide their own lack of faith and love.

Unfortunately, many people in the world continue to behave this way. Many acts of devotion or worship can be criticized as impractical wastes of time, energy, or resources. In fact, all Holy Week devotions might be attacked this way. After all, instead of praying and reading Scripture, one could be engaged in some "productive" or charitable activity. For many people, almost any mundane activity seems more valuable and practical than devotional reading or prayer.

Yet, Christians must not ignore the spiritual life.We must not always focus on the practical, and we must not even elevate concern for the poor above our devotion to God. Believers are called to honor God and His Christ above all. Such devotion is the reason that the Church observes this special week. God deserves this honor and praise, and such activity is also good for our own souls. We should not ignore the poor or others in need, but we must put our devotion to God first. 

Lent VI, commonly called Palm Sunday- Matthew 21: 1-11; Matthew 27: 1-54

On this Sunday next before Easter, many Anglicans and other Christians read two gospel accounts-  Matthew 21: 1-11 (or Mark 11:1-11) and Matthew  27:1-54. Most contemporary Christians, even those who do not go in for historical church ceremonies,  know the Sunday before Easter as Palm Sunday.  And the Gospel account of people praising Jesus and waving or strewing palm branches is lovely and meaningful.  As believers, we certainly think that Jesus was/is the Christ and deserved/deserves to be honored as the great king humbly coming in peace. So reading the Palm Gospel is appropriate, and there is nothing inherently wrong with having a few leaves of palms or other leaves in the church in commemoration.

Unfortunately, there are problems associated with "Palm Sunday" from the first century onward. The crowd that praised Jesus did not really understand or appreciate Him. Five days later, some of the same people may have been yelling, "Crucify him." This sinful fickleness still applies to many people.

Furthermore, from about the 8th century, the medieval church got carried away with the ceremony of the Palms. It became more and more elaborate, and in the popular consciousness overshadowed the more ancient emphasis on the Passion Gospel. So it should not be surprising that in 1549 Archbishop Cranmer tried to shift the emphasis to the Passion of Christ. The ceremony of the Palms was abolished, and from 1549 through 1662, Anglican Prayer Books simply called the day "The Sunday next before Easter." Even under ritualist pressure, the 1928 American Book of Common Prayer remained subdued in calling the day "The Sunday next before Easter, commonly called Palm Sunday."

With the passage of time, we seem to see a repeat of medieval extravagance. Ceremonies, palm leaves, music, and processions have become more and more widespread and elaborate. And in many Anglican and other churches, these cute rites have come to overshadow the ancient and Reformation emphasis on Christ's Passion. While I do not advocate the abolition of the observance of Palm Sunday, I can see why Cranmer and other reformers did so. If we do wish to focus on Christ's triumphal entry, we should avoid too much pageantry, and we should relate this day to our Lord's Passion.

Lent V- Passion Sunday- Hebrews 9: 11-15

For Lent V. the theme of Christ's Passion is related to both the traditional Epistle (Hebrews 9:11-15) and Gospel (St. John 8:46-59). This time, let us focus on the selection from Hebrews. The Epistle from Hebrews 9 stresses the great and unique sacrifice of Christ. Jesus was and is the great high priest who offered Himself as a pure sacrifice for human sin. Other sacrifices were mere foreshadowings of His perfect sacrifice. Such sacrifices were of minimal and temporary symbolic value, but Jesus became the mediator of a new and everlasting covenant. By offering Himself, Jesus Christ purified believers, and thereby through Him, they/we are enabled to offer living works to God's praise and glory. And eventually, those who remain faithful will "receive the promise of eternal inheritance."

Lent IV- Galatians 4:21-31

 For this Sunday, our attention is drawn to the Epistle from Galatians 4:21-31. In this passage, the Apostle Paul uses a figurative approach to the Old Testament that was familiar in his day but may seem unusual in our time. Abraham's two wives, Hagar and Sarah, along with their sons, are seen as types or models of two different kinds of covenant relationship with God. Hagar and her son Ishmael represent the covenant based on law; Sarah and her son Isaac represent the new covenant based on grace and the promise in Christ. 

St. Paul opposes those who wish to turn the Christian message into some sort of legalistic code. He calls on believers to realize that they serve under a new and higher covenant with God. While the Law has good purposes in exposing sin and promoting goodness, Christ offers a more spiritual relationship with God. Christians have been set free from legalism to serve God as true spiritual sons and daughters.

Christians continue to need this reminder about our relationship with God. On one hand, we live in an age characterized by moral and spiritual lawlessness. In such a social context, people do need to be reminded of the Law and Commandments. Sin should be pointed out. Efforts do need to be made to limit its damage to society and to individuals. People should be called to repentance. In these ways, the Law continues to have useful purposes.

On the other hand, in terms of our covenant relationship with God, the Law is not supreme. And if we do not advance beyond the Law in our moral and religious lives, we are not free or spiritual. Only grace and promise received through faith in Jesus Christ can make us heirs of the higher and heavenly covenant. Law is only a general guide while the work of the Spirit goes further and frees us for true service as children of God.

This general truth has a special application as we look toward Good Friday and Easter. During Lent, Christians focus on preparations and spiritual discipline. Historically, the Church has encouraged certain practices to promote self-denial and deeper devotion. Many may have decided to give up certain things, to read more Scripture, to study a book, to engage in more personal or corporate devotions, to perform some new service for other people, etc. Such disciplines and rules can have useful purposes, but there is also the danger of falling into legalism. We should remain aware that even good and useful practices do not make us holy. We can not earn our way into being God's children. The higher purpose of all devotional practices is to encourage us to be more open to divine grace, the promises of the Gospel, and the workings of the Holy Spirit. May we always live as "children of promise" and "children of the free" (Gal. 3:28, 31)!

Lent III - Luke 11:24-26

 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 is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.  And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.”

These verses are a brief parable 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 people pursue such housekeeping. The ways a person cleans up his/her life and what one does afterward can be as important as the cleansing itself.

In this world, many human beings admit that they need to change. 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. For many, the approach of  Easter is a reminder to do some spiritual housekeeping. They may stress better moral and spiritual habits. Some may give up certain things. Some Christians emphasize penitential attitudes and a variety of devotions. Such external disciplines can be useful. However, Christians also need to move beyond mere external disciplines- even beyond good disciplines involving certain degrees of self-denial. 

Our spiritual houses must not be left empty. They need to be filled with goodness. As numerous Scriptures remind us, our Lord should abide or dwell within us. In other words, a Christian life 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 spiritual housekeeping is to make room for Him. It is to become more open to divine grace and love.

This point is always true. 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, our hearts, minds, and souls can be filled with good things such as faith, hope, and love. Our great need is for God to dwell within us and transform us for worship and service.

Lent I- Matthew 4

The Gospel this Sunday is the familiar story of Christ’s great fast and temptation from St. Mathew 4:1-11. After Jesus’ Baptism, He withdrew to the Judean wilderness for a period of devotion. At the close of His days of prayer and fasting, the Tempter sought to catch him in a moment of weakness. Satan used appealing lures and even tried to confuse matters by quoting Scripture.

Of course, Jesus of Nazareth rejected the temptations of the devil. He knew that it was wrong to serve Satan for any reason. Jesus chose to live on the earth in the ways His heavenly Father wished. He would not turn away from those principles despite attacks or misunderstandings. He would remain steadfast even when it meant rejection by the crowds and death on the Cross. In certain respects, the Temptation of Christ was unique. No one else has ever been so innocent and resisted temptation so completely. He defeated Satan's temptations on our behalf.

Yet, although Christ is unique, in certain respects, His temptations are similar to those of every other human being. So the story of His basic temptations applies to all of us. Temptations are rooted in the needs of human life. All human beings seek some degree of physical or material comfort. All human beings have some natural desire for approval from other people. All of us want some control over our surroundings.

The problem is that these natural needs and desires can draw us away from God and His intentions for human life. So we must be vigilant and disciplined. We must struggle to remain loyal to divine principles in all areas of life.  And we can only remain faithful through the grace and assistance of Jesus Christ each day. Through the Word, Sacrament, and prayer. He can strengthen us in our weaknesses and in our temptations. And although we stumble, He helps the faithful to repent, arise, and keep walking with Him by faith.

The First Day of Lent, commonly called Ash Wednesday- Matthew 6

The keys to observing Ash Wednesday and the season of Lent are found in the Scripture lessons for the day. These lessons stress the spiritual aspects of fasting and repentance. The Gospel from St. Matthew 6 makes it clear that a disciple's attitude is key. Our Lord assumes that His followers will fast. However, they are not to be hypocritical or ostentatious. Therefore, as we think of this Lenten season, let us focus on devotion to almighty God. External acts of devotion can be useful, but the main point is laying up treasure in heaven through faith in Christ.

So as we begin Lent, let us focus on our devotion to God and our understanding of Christ’s journey toward the Cross. We do need some outward disciplines.. Increasing our prayer time and Bible study is important. Giving up or decreasing some food, drink, entertainment, or purchases can be useful reminders. Giving more money or time to charity is valuable. These and other practices can be expressions of faith and renewal. But the most important thing about Lent is our attitude. In all we think, say, and do, let us humbly repent, focus on our Lord Jesus Christ, and respond to Him with living faith.