Pre-Lent: Septuagesima- Matthew 20

Contemporary Anglicans follow two or three different calendars in the weeks leading up to Lent. Some recent calendars have a longer Epiphany Season ending on the Sunday before Ash Wednesday with Transfiguration Sunday. Traditional Books of Common Prayer preserve the long-standing custom of a pre-Lenten season. 

From the sixth century until the 1960s, calendars in the Western Church called the third Sunday before Lent "Septuagesima," the Latin for "seventy." The traditional names for this Sunday and the following two seem to be based on a rough approximation of the number of days before Easter. Septuagesima is actually 63 days before Easter, Sexagesima (Latin "sixty") is 56 days before Easter, and Quinquagesima (Latin "fifty") is 49 days before Easter.

Whatever the origin of this practice, Pre-Lent might be called called "semi-penitential." These Sundays are not quite like Lent, but traditionally they have used somber-colored vestments and have omitted certain joyful praises such as the GLORIA IN EXCELSIS. In such ways, worshippers are reminded of a shift in emphasis, of a transition from the glorious celebrations of Christmas and Epiphany to serious reflections during Lent. In other words, this mini-season can help prepare for more serious devotional practices during Lent.

In looking over the BCP Epistle and Gospel for this day, one may be struck by a certain unexpected contrast. The Epistle from I Corinthians 9:24-27 stresses the need for self-discipline and moral effort; the Gospel from St. Matthew 20:1-16 stresses divine choice and free grace. There is a certain irony in these selections because many people associate themes of self-discipline and moral effort with the Synoptic Gospels while attributing the themes of divine choice and free grace to the epistles of St. Paul. Of course, in reality, the Scriptures as a whole teach both self-discipline and free grace.

In the Parable of the Workers from St. Matthew 20, our Lord warns us that the kingdom of heaven is not centered on our human efforts or accomplishments. All believers should acknowledge that Almighty God is sovereign, exalted above human understanding, free to do as He chooses, and gracious beyond measure. Any reward from Him is really a gift that is not earned, and He is free to bestow His gifts as He pleases. He does not owe us anything, not even an accounting of what He gives us or our fellow laborers.

As we enter into the season of Pre-Lent, we are called to be in spiritual training. We are asked to strive and work harder in divine service. Yet, even while we are expected to work, we must keep in mind that we remain dependent on grace. We must always be ready to accept with a thankful and humble attitude whatever God graciously offers us.

Epiphany III- John 2

 As noted previously, the 1928 American Book of Common Prayer made changes in the traditional English Gospel selections during the Epiphany season in order to include a passage on Christ's Baptism for the Second Sunday after Epiphany. Thus, for the Third Sunday after Epiphany, the 1928 BCP has the Gospel that the English and Canadian Prayer Books have on Epiphany II- the miracle of the water into wine (St. John 2:1-11).

This miracle story has several meanings. One approach is to focus on the divergent responses to this manifestation of Christ's power. 1) The majority of people at the wedding in Cana were oblivious to the miracle. Although they enjoyed the wine, they did not notice that divine power was at work in Jesus. 2) The servants of the host saw what Jesus did and were merely amazed. The miracle was just a little surprise during their daily work, a surprise that was not really meaningful to them. 3) Christ's disciples saw what He did, "and His disciples believed on Him" (John 2:11). Their faith in Jesus would slowly develop over time, but faith was already growing.

To this day, these three basic human responses to God's work in Jesus Christ continue. Most people benefit from God's gifts without noticing anything. A few, like the servants at the wedding, have moments of amazement, but they do not come to faith. Only the few who follow Jesus and believe in Him grow in faith. Even though disciples have limited insight, they respond in faith and grow in understanding. May the same be true for all of us!

Epiphany II- Mark 1

 From the Second Sunday after Epiphany through the Fourth Sunday after Epiphany,  the sequence of propers in the 1928 American BCP diverges from the 1662 Book of Common Prayer. By placing a Gospel about the Baptism of our Lord (St. Mark 1:1-11) on this Sunday in the Epiphany season, the 1928 revisers were paying homage to ancient associations of Epiphany. In the ancient eastern churches, Christ's Baptism was the key epiphany or manifestation. Among western churches. Christ's Birth and manifestation to the Magi became central, and Christ's Baptism was ignored in some liturgies such as Sarum.

So although commemorating our Lord's Baptism on this particular Sunday is not universal, even among Anglicans, it is certainly appropriate that we should reflect upon this important Gospel event. Although Jesus of Nazareth did not need to be cleansed from any sin, He underwent this ritual of cleansing to give His followers an example and to dedicate Himself publicly to His mission. And as He did so, the Holy Spirit blessed Christ's human nature while the heavenly Father proclaimed His approval of His only Son. Christ's Baptism is unique because Jesus Christ is unique. 

Nevertheless,  Christ's Baptism prefigured later Christian Baptism. He provided a model for His later followers. Every Christian Baptism is a uniting with Christ, a blessing by the Holy Spirit, and an adoption as a child of God the Father.

Epiphany I- Luke 2:41-52

 Historically, the First Sunday after Epiphany has had several associations. At some points in church history, it has simply been the Sunday within the octave (ecclesiastical week) of Epiphany and repeated the collect and lessons of that ancient festival. From early times, it was also associated with Christ's Baptism. (In the 1928 American BCP, the commemoration of Christ's Baptism is for Epiphany II). In traditional Books of Common Prayer, the Gospel for this Sunday continues Luke's Christmas-Epiphany sequence with the one recorded episode from Christ's later childhood: the episode of the twelve-year-old Jesus in the temple (St. Luke 2:41-52).

This Gospel shows how Jesus continued to fulfill all righteousness in His human nature. As a pious Jew, He was concerned with studying and applying the Scriptures. In His case, there was a special awareness that He was about His "Father's business" (Luke 2:49). Along with this awareness, He remained the ideal son who at that age was subject to His earthly parents' authority.

On the one hand, the episode shows something unique about Jesus. It is a manifestation or epiphany of God the Son incarnate as the perfect young human being. At the same time, it is also a call to us to follow Jesus' example. As sinners, we never follow His example perfectly, but aided by His grace, we are called to be about our heavenly Father's business and to seek to grow in service.

Epiphany - 6 January- Matthew 2

The Feast of Epiphany on 6 January is one of the oldest Christian observances, and yet in our time even among practicing Christians, it is often a neglected commemoration. The word "epiphany" means "manifestation," and the feast and its season remind us of the various ways that God manifested Himself in Jesus Christ. In the Eastern Churches, where the feast originated, the emphasis has been on the manifestation at Christ's Baptism. The Western Churches (including the Anglican tradition) have focused on the manifestation of the Christ Child to the Gentile Magi or Wise Men (Matthew 2:1-11).

As Christmastide comes to a conclusion, let us continue to focus on the manifestation of the Incarnate Word in the Christ Child. The Magi remind us that the light of God has shone in Jesus Christ for all peoples. Like the Wise Men, most of us are Gentiles drawn to His holy light. So let us take time to rejoice in that light, and let us also seek to let His light shine forth in our lives!

Circumcision of Christ- January 1- Luke 2:21

 Of course, the first day of January is the secular New Year, and we pray for God’s blessings during the year. However, because of worldly and pagan associations, Christian churches have often avoided giving much attention to the secular new year. So January 1 has other associations on the church calendar. One important association of January 1 is the event mentioned in the Prayer Book Gospel for the day, That event is the circumcision and public naming of the Christ Child when He was a week old.

Luke 2:21, points to this event. “And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb."  The first part of the event is Christ's circumcision. The holy Child is a real Jewish boy whose pious parents make sure that He becomes part of the covenant people. He who is above the Law becomes subject to the Law to save human beings. He fulfills the Law perfectly and embodies the Gospel.

The second part of the event is the public naming of the Child. The Gospels stress that Christ’s name is no accident. In Matthew 1:21, the angel tells Joseph, " And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins."  The name Jesus comes from Hebrew and Aramaic names that mean "the LORD will save." The name Jesus reflects Christ's identity and purpose. It reveals His mission in the world. He is the Lord God who comes among us in the flesh. His name reflects Isaiah's prophecy that He is Immanuel, “God with us.” He is the one who saves.

So on January 1, we give thanks that Jesus Christ obeys and fulfills God’s Law for our sake. His circumcision and naming mark Him as the One who has come to fulfill the covenant promises in a perfect way. He was and is the Lord who saves!