St. Matthew the Apostle/Trinity XIV- Matthew 9:9-13

This year the Fourteenth Sunday after Trinity falls on 21 September which is the Feast of St. Matthew. The Gospel is from St. Matthew 9: 9-13 and gives the account of Matthew's call to follow Christ: Matthew also seems to have been called Levi (Mark 2:14). According to ancient tradition, Matthew may have collected Aramaic sayings of Jesus which formed the basis for Matthew's Gospel. He may have also been a missionary in the Jewish Diaspora and a martyr. In first century Palestine, tax collectors were despised as traitors, extortioners, and generally immoral scoundrels. Yet,  Jesus associated with such people. He called tax-collectors as well as all others to repentance and service for the kingdom of God. 

So on this day, we remember and give thanks that our Lord called people such as Matthew. God's grace extended to Matthew and allowed him to be a witness to the Gospel. Likewise, our Lord calls other sinners including us. He offers us His divine grace, and He can empower us, just as He did Matthew, to witness in word and deed to the good news of Jesus Christ.

Trinity XII- 2 Corinthians 3:5-6

 For this Twelfth Sunday after Trinity, my attention was drawn to the Epistle from II Corinthians 3. The Apostle emphasizes the true nature of the common Christian ministry that he and other believers share. In II Corinthians 5-6, Paul asserts, "not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." Even the great missionary apostle who had been given great gifts and a strong will knew that he was not self-sufficient. He acknowledged that God was the source of all that was good and truly valuable. Certainly, the same must be true of every faithful Christian. In some sense, depending on our gifts and circumstances, every believer is called to be a minister (or servant) of the Gospel. From the greatest pastors and preachers to the humblest greeters, cleaners, and workers, we are all asked to serve the cause of Christ, and none of us is up to the task on our own. We all have weaknesses which can only be remedied by the grace of God.

This also means that Christian service must be spiritual. While we value the literal meaning of Scripture and Creed, we must not be literalists. While we respect the guidance of divine law, we must not be legalists. In other words, in serving Christ, we must seek to go beyond letter and law. We must be open to the Holy Spirit who makes the Word alive in our lives, and by grace, transforms us. The Spirit makes us truly alive and enables us to share the life-giving message through serving our Lord Jesus Christ. The ways that we do this are varied (a sermon, a kind word, a prayer, a simple unnoticed act, etc.), but through God's grace in Christ, every believer is asked to serve the Gospel.

Augustine of Hippo- 28 August

 Augustine (354-430) was born in North Africa and spent most of his life in several cities there. In addition, he spent 5 very significant years (383-388) in Rome and Milan. The prayers and Christian witness of Augustine's mother, St. Monica, had a great impact on him. St. Ambrose of Milan was another important Christian influence. After his conversion and Christian baptism at Milan, Augustine returned to North Africa where he led a monastic life. He was ordained, and in 395, he was consecrated bishop. He served as a faithful bishop for the rest of his life, and he died while the Vandals were besieging the city of Hippo.

 Augustine of Hippo has traditionally been honored as one of the four ancient Latin doctors (from the Latin root, doceo, "teach") of the universal Church. Of the four of these teachers, Augustine has had the most widespread and long-lasting influence among Western Christians whether Catholic or Protestant.

Augustine's two most famous works are The Confessions, a spiritual autobiography, and The City of God, a Christian philosophy of history, but he also wrote essays, letters, manuals, and sermons. His theology, especially on themes such as faith, grace, and the Sacraments, had a great influence on Anglican Books of Common Prayer and the Thirty-nine Articles.

Trinity IV- Luke 6:37

This Sunday's Gospel is from St. Luke 6. This selection is from a section of Luke that is parallel to much of the Sermon on the Mount in St. Matthew. One of the sayings of our Lord is “Judge not, and ye shall not be judged” (Luke 6:37). These apparently simple words of Scripture are not always easy to apply. 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 practical judgments.

So Scripture does not prohibit certain types of judging. The Lord does not forbid us from forming reasonable opinions about things or people. Neither does the Bible abolish the legal process; instead, it promotes higher standards of fairness. In fact, Christ urges His followers to have high standards in judging. In John 7:24, He says, “Judge not according to appearance, but judge righteous judgment.” Christians are called to seek a better way. Whether in practical matters or in religious and moral matters, we should seek righteousness. We should try to look beyond worldly appearances, and we should reflect God’s holiness, mercy, and grace in our judgments.

Nevertheless, Scripture does prohibit some kinds of judgment.. Christians must recognize their human limitations and avoid judging in certain ways. We 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.

Even at our human best, we are not competent ot judge the ultimate fate of other souls. As neighbors, relatives, parents, teachers, pastors, jurors, or magistrates, we only know part of the story. Although we must make some practical judgments, such judgments remain provisional. Only God is the perfect judge who finally evaluates each individual soul. So let us always seek to evaluate situations and people with humility, wisdom, fairness, and mercy, and let us not assume that our human ideas always reflect God's perspective.

Trinity III- Luke 15:1-10

 The Gospel for the Third Sunday after Trinity is Luke 15:1-10, and it contains two brief parables- about the lost sheep and about the lost coin. In this context, our Lord is talking about sinners lost to God. Although many contemporary people resist such descriptions, Scripture in general and our passage in particular are clear that at some points in this life, all human beings are lost. We need finding and saving by divine grace. As the daily general confession in the Book of Common Prayer says, "We have erred and strayed from thy ways like lost sheep" (based on Isaiah 53:6 and 1 Peter 2:25). 

Such human lostness has two important applications in our lives. First, each of us needs to admit that at different times, we have all been lost. We also need to acknowledge our tendency to get lost repeatedly. So we all depend upon God's mercy, grace, and persistence in seeking us out-- in the past, in the present, and in each new day. 

Secondly, in addition to being sought by God, as Christians, we are called to participate in the Lord's work of seeking and finding the lost. We are asked to be lowly instruments of God's grace. We have benefited from the mercy and grace of God, and we want to share that good news with others. We want each lost person to be found. We want all people to know the joy of returning to God. May each of us be found by God, and may each of us humbly do our part to help others be found by God!

Trinity I- I John 4: 7-21; Luke 16:19-31

In different ways, both the Epistle and the Gospel for the First Sunday after Trinity talk about love. The Epistle from I John 4 speaks of the love of God the Father who sent His Son to save us. Because of such divine love, believers are called to respond with love for God and for our neighbors, especially for our brothers and sisters in faith.

Today’s Gospel from Luke 16:19-31 is a parable of Jesus which speaks of love with a concrete illustration. This is the parable of Lazarus and the rich man. The parable shows us the arrogant, unmerciful, and faithless example of a rich comfortable man and the humble believing example of a poor sick beggar called Lazarus. The parable also indicates that the way people live in this world has consequences in the afterlife.

The parable is simple, but it is also a practical spiritual and moral exhortation and warning. It reflects three common teachings of Holy Scripture. First, God loves all human beings, great and small, rich and poor. He is gracious and merciful, and He wants what is best for us in this world and the next. Secondly, although God is merciful and forgives repentant sinners, He is also holy and just. He expects human beings to respond to His gifts in humility and faith, and He expects us to reflect His merciful nature in our dealings with those around us. Thirdly, we need to be aware that our attitudes and our actions concerning God and other people have consequences in this life and the next. 

Of course, we are all sinners, and none of us always loves God or our neighbors as we should. But God gives us a basic knowledge of His wishes, and He offers us His grace through our Lord Jesus Christ. With divine help, we can seek to become more humble, faithful, and loving in thought, word, and deed. This is the Good News underlying our parable.

Trinity Sunday- John 3: 1-16

Observing Trinity Sunday on the Sunday after Pentecost is fitting because the powerful descent of the Holy Spirit disciples marks a final point of the Trinitarian revelation. The doctrine of the Holy Trinity tells us about the nature of God and summarizes the whole Biblical message. Although this doctrine is a high mystery that transcends natural human understanding, it also has practical implications for Christian faith and practice.

There are numerous New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 1-16, Ephesians 2:18, 2 Corinthians 13: 14, and 1 Peter 1:2) which show a Trinitarian understanding of God's revelation to humanity.  For example, there is today's Gospel from John 3: 1-16 where Jesus discusses the nature of redemption with Nicodemus. In these verses, we see an affirmation of the love of God the Father, the sending of Jesus Christ, God the Son, to save humanity, and the work of the Holy Spirit in giving a new spiritual birth to those who believe in Christ.

A belief in the Holy Trinity was expressed in ancient Christian 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 and the Nicene Creed. So even though the Trinity can be discussed using complicated philosophical and theological concepts, Christians affirm or confess this basic doctrine for reasons of living 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. The God we worship and pray to is Triune. The Father, the Son, and the Holy Spirit share one divine essence and work together in perfect love to redeem poor sinful human beings. The doctrine of the Trinity is really at the heart of the Gospel!

Glory to the Father, and to the Son, and to the Holy Spirit, both now and forever and to the ages of ages. Amen.

Pentecost and the Church- Acts 2:41-42

Traditional calendars emphasize the importance of Pentecost by providing propers for Monday and Tuesday of Pentecost week as well as including the early summer Ember Days on Wednesday, Friday, and Saturday. In thinking about Pentecost, many have called this feast "the birthday of the Church." Although one might trace the birth of the Christian Church to the beginnings of  Jesus' ministry and the calling of the Twelve, the outpouring of the Holy Spirit on the disciples really marks a new beginning. We see this in the first verses of Acts 2 read at the Communion service on Pentecost. 

Unfortunately, we sometimes forget or ignore the rest of the story as it continues in Acts 2. There we see that Pentecost has specific and tangible results, not just for individuals but also for the community of believers, the Church. Peter as spokesman for the apostles and other disciples preaches a sermon. He proclaims the gospel of the crucified, risen, and ascended Lord Jesus Christ. He calls for repentance, faith, and baptism. The responses to this sermon are individual, but the results are manifested in the believing community. In Acts 2:41-42, "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers."

Thus, we see several basic characteristics of the Church, characteristics which have continued and will continue through history. These characteristics are preaching the Gospel of Jesus Christ, Christian Baptism, apostolic teaching and fellowship, the Eucharistic meal, and basic and daily prayers. In these verses and the characteristics they describe, we really have a basic Christian catechism. We see the concrete results of the descent and the abiding presence of the Holy Spirit. We see what the Church is and what it does. Of course, there is much to contemplate, and there are innumerable applications. There are many sermons, discussions, written volumes, and personal developments, but the basics are clear. So during this week, let us recall the basic workings of the Holy Spirit and renew our dedication to be open to them!

Pentecost or Whitsunday- John 14:26

 This Sunday is the fiftieth day after Easter and the tenth day after Ascension Day. The biblical name is Pentecost, and on this day Christians think about the coming of God the Holy Spirit upon the apostles and other disciples. Some Anglicans also call the day by the nickname “Whitsunday.” Apparently, this name arose in northern Europe from the white gowns worn at Baptisms on this day.  After all, in northern climes, the temperatures were likely to be better for baptisms than they were seven weeks earlier.

In Christian doctrine, the Holy Ghost/Holy Spirit is the invisible or hidden person, nature, and power of God, especially as it is at work in the world and in human lives. But sometimes it’s hard for us humans to deal with invisible things like a spirit; so we like to visualize spirits having forms. The Bible itself gives us some concrete ways to think about the Holy Spirit. At Jesus’ Baptism (Matthew 3:16), we are told that the Spirit came down like a dove- a peaceful and innocent bird. In Acts 2, the Spirit comes like an invisible but powerful wind. It is also full of energy and movement like flames of fire.

At Pentecost, we remember the descent of the Holy Spirit in a powerful new way upon Christ’s followers fifty days after Easter. Besides the account in the Acts of the Apostles, the Gospels, especially the Gospel according to St. John, also promise the blessing of the Spirit.  In John 14:26 (KJV), Jesus teaches, "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."

By these words, Jesus teaches us about the basic work of the Holy Spirit among Christians. The Spirit has done, is doing, and will do many things, but the central work of the Spirit is related to the message of Jesus Christ. The work of the Spirit of Truth is to inspire believers. The Spirit of Truth is to remind, motivate, and help the disciples apply the Truth they have already heard from Jesus. Although the Holy Spirit certainly brings new life and new insight, He never brings some sort of new gospel. The Spirit does not and will not change the core message. The Divine Spirit’s chief work is to help us apply the Word incarnate in Jesus in new contexts. The Spirit gives new life to the Gospel and to the Church, but the Spirit always works with and through the message revealed in the Scriptures (especially in the incarnate Word Jesus Christ), summarized in the Creeds, and applied to us through the Sacraments. So today let us recall that basic message and give thanks for it!

Ascension Day- Acts 1; Luke 24

 This year, Thursday, May 29, is Ascension Day, the fortieth day after Easter. The Ascension is an important teaching of Scripture (Luke 24; Acts 1; Matthew 28; Mark 16; John 20; Ephesians 1 & 4), and it is a core Christian belief affirmed in the ancient creeds. Unfortunately in our time, this key event in Christ's ministry is often overlooked, and it deserves more attention.

Among the many meanings of the Ascension of Christ, here are three key points. 1) The Ascension 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 many 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 Sunday- John 16:23-33

 Historically, the Fifth Sunday after Easter has been called Rogation Sunday, and the Monday, Tuesday, and Wednesday of this week have also been known as Rogation Days. The term "rogation" comes from the Latin verb rogo, rogare. This is one Latin term for praying and is used in the Latin version of John 16:26, "that I will pray" (rogabo). Rogation Days date back to sixth-century Rome where Christian prayers for crops were appointed to replace certain pagan customs. Early processional litanies were associated with this observance, and other prayers of supplication were included during times of disaster.

The traditional Gospel appointed for this Sunday (John 16:23-33) is one of several 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" (16:33b). This is a bold claim and has been misunderstood by some. Using Christ's name in Christian prayer is an ancient and laudable practice, but the real meaning goes beyond certain liturgical formulae. We truly pray in Christ's name when we approach the Father in Christlike humility. Such prayer includes the attitude of Christ in Gethsemane: nevertheless not what I will but what thou wilt (Mark 14:36b). What the Father gives us is through our participation in Christ and in accord with His great purposes of redemption. When we pray in that spirit, God is doing greater things for us than we in our human limitations can comprehend.

At the time of the 16th-century English Reformation, practices were simplified, but the Rogation Days continued as occasions for the Litany and prayers for agriculture. Although many modern people are far removed from the agricultural way of life, it is good for us to continue to be aware of and pray for the natural cycle that sustains earthly life.  Furthermore, as we approach Ascension Day, it is appropriate that we be more aware of Christ as our heavenly Intercessor; it is in His name and spirit that we are to offer up all our prayers.

Easter IV- John 16:5-15

 The Gospel for this Fourth Sunday after Easter is John 16:5-15. Like some other selections during this season, these verses are from our Lord's Farewell Discourses to the Twelve on the evening of Maundy Thursday. In these discourses, our Lord addresses some of the misunderstandings and worries of the disciples. He is about to go away (first through His Passion and Death, later through His Ascension). He strengthens and encourages His followers by speaking of the Comforter, the Holy Spirit. In John 16:13, Jesus says, "when he, the Spirit of truth is come, he will guide you into all truth..." (KJV). Then in John 16:15, Christ asserts, “All things that the Father hath are mine: therefore said I, that he [the Holy Spirit] shall take of mine, and shall shew it unto you.”

The situation of the disciples is changing. Jesus will not be them in the ordinary physical way, but the work of the Holy Spirit will continue Christ’s ministry on earth.  The Holy Spirit is not confined by location, ethnicity, language, or time. The Spirit guides believers into truth. Yet, this truth is not some new message. It is the same eternal truth that has been revealed by God the Father to Israel over the ages. And it is the same truth revealed in the earthly life of Jesus Christ. 

So redemptive truth is Trinitarian. It comes from God the unseen heavenly Father. It has been made known by the divine Word over the ages and finally become incarnate in Jesus. This same eternal truth also works through the Holy Spirit. It will continue to work in the world until the end of history. The Spirit of Truth works in many ways, but chiefly He works through the Scriptures and the sacraments. He works in the church as the community of believers, and He works in the lives of faithful individuals.

Our verses from John 16 proclaim a simple and clear basic point. The work of the Spirit comes from God the Father, and it is consistent with the revelation of Jesus Christ, the eternal Word of God. The work of the Holy Spirit is not a new or separate revelation; it is a series of living applications of the divine truth already revealed, especially revealed in Jesus Christ. This is good news!

Easter III- John 16:22

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” where Jesus gives some final instructions to His followers before the crucifixion. In all likelihood, He may have repeated similar instructions during His forty days with them after Easter.

A key verse in the passage is John 16: 22: “ And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” Joy is a major of Easter and the following season, but we are tempted to ignore its great importance. The joy of Christ's living presence should remain in our hearts and minds. 

Jesus Christ rises from the dead. He wins an eternal victory over Satan, sin, and death, and He offers us true joy. This joy of Christ goes beyond passing earthly happiness. Christian joy is a spiritual gift. It transforms the sorrows of this world. It comes from the grace of God embodied in Jesus Christ. As believers, we still have both sorrows and joys, but there is one joy that surpasses our earthly circumstances. We still have bad times in this life, but the joy of Christ can remain through our worldly sorrows. Since this joy comes from our Lord, no one can take it from us. We can forget it or ignore it, but the gift is still there. So in faith, we should reclaim joy if it fades and abide in it. This is the great joy of knowing that the presence of the risen Christ is with us, in this world and the next!

Easter II- I Peter 2; John 10

 The Epistle for the Second Sunday after Easter is from 1 Peter 2:19- 25. At first glance, this passage is a moral exhortation that does not say a lot about resurrection, but if we look at the context, it is related to what the Apostle says in 1 Peter 1:3-4. There the Apostle refers to Christ's Resurrection as the basis for faith, hope, and Christian living.

Thus, our passage in 1 Peter 2 is based on faith in the risen Lord Jesus. Peter is not merely giving some practical advice about a moral life. He is teaching that those who believe in Christ's Resurrection should live in accord with what they profess. The problems that believers undergo in this world should point us to Christ's innocent sufferings. He is the Suffering Servant who has triumphed over pain and death. Jesus Christ has risen from the dead, and He offers us new life. He is the shepherd and overseer of our souls, and He calls us to live in ways that reflect our faith in Him.

So as Jesus teaches us in John 10, He is truly the Good Shepherd. He has walked through the valley of the shadow of death for us and risen to life. He has cared for us as sheep in His flock, and He continues to guide and protect us. Although there are real dangers and threats to our physical and spiritual well-being, nothing should destroy our Christian hope. Our Good Shepherd has overcome our greatest dangers, and He is still leading us and providing for us. 

Easter Day, the Feast of the Resurrection- Colossians 3; John 20

He is risen! The Lord is risen indeed! (Mark 16:6; Luke 24:34) With these scriptural words or similar phrases, Christians have greeted one another for almost two thousand years. The greatest Christian celebration has finally arrived. The primary Gospel in the Book of Common Prayer is St. John 20:1- 10. This passage makes clear how surprising and important Christ's Resurrection was to the first disciples. Believing in the empty tomb and bodily resurrection of Jesus are essential affirmations for being a faithful Christian disciple. 

The Epistle from Colossians 3. 1-4 applies the reality of Christ's Resurrection. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. 

In these words, St. Paul applies the meaning of the historical reality of the Resurrection to the lives of believers. First, Christians have been incorporated into Christ's Resurrection. This has taken place through Baptism and faith; believers have died to their old sinful ways and risen to new life in the Lord. (as explained by the Apostle in Romans 6). Secondly, being raised with Christ means that Christians seek "those things which are above." Believers are to look heavenward because Christ is now at the Father's right hand. As a result, Christians do not set their affection on earthly things. We live in a new and different way because we believe that Christ will return to lead His followers into glorious realms. 

So Easter, the Feast of the Resurrection, is multi-dimensional for those who have faith in Jesus Christ. Yes, there is a unique and glorious event at the basis of the church's celebration. Jesus of Nazareth conquered death and arose to life in bodily form. He showed us His true nature as the divine Savior. He could not be destroyed by the powers of death and evil. And because He lives, He can offer us new and eternal life with Him!

Good Friday- The Passion according to St. John

Good Friday is one of the most important and solemn observances of the Christian year. Christians have developed a variety of devotions appropriate for the day. One of my favorites is a timeline previously posted on this blog. Some timelines draw together the different Passion accounts, but several years ago, I developed the following one based on St. John chapters 18 and 19 which are used in the traditional readings for the day. This timeline along with traditional prayers has served as a good basis for reflection.

Friday morning just after midnight - Confrontation in Garden and Jesus' Arrest (John 18:1-12)

Friday early morning hours– Jesus is taken to the house of Annas, former High Priest; Peter's first denial; Jesus receives initial physical abuse (John 18:13-23);

Jesus sent to the High Priest Caiaphas and the Sanhedrin Court –Peter's second and third denials; Jesus bloodied by abuse (John 18:24-27).

Friday 6:00 a.m.-8:30 a.m. - Hearing before the Roman governor Pilate; Pilate tries to release Jesus but the Judean mob objects and prefers the release of Barabas (John 18:28-40).

Pilate has Jesus beaten.- Pilate's Roman soldiers take Jesus into the court ("Praetorium") and engage in mockery and torture, including a brutal crown of thorns (John 19:1-3).

Pilate hesitates but the mob still cries out against Jesus (John 19:4-15).

Friday 9:00 a.m.-12:00 noon - Pilate hands Jesus over for crucifixion. Weakened by interrogations, sleep deprivation, and beatings, Jesus is forced to carry his own cross to the place of execution; then He is crucified under the charge of being "King of the Jews" (John 19:16-22).

The soldiers cast lots for His garments (John 19:23-24).

Friday 12:00 noon - 3:00 p.m. - Jesus continues to suffer on the cross. His mother, other women followers, and one male disciple (usually identified as John) remain with Him. Jesus commends His mother into the disciple's care (John 19:25-29).

Friday 3:00 p.m. - Death: Jesus says, "It is finished" and expires. The soldiers do not even bother to break His legs, but one pierces His side with a spear (John 19:30-37).

Friday before sunset - Burial: With the Sabbath approaching, Joseph of Arimethea and Nicodemus make arrangements for a quick but respectful burial in a nearby rock tomb (John 19:38-42)

Thursday before Easter, commonly called Maundy Thursday- I Cor. 11:23-26

 One reading for this day is I Corinthians 11:23 ff which is St. Paul's account of the Lord's Supper. Although Anglicans have sometimes had differing theological opinions about the Sacrament, we have been clear that this Sacrament instituted by our Lord is more than simply an act of remembrance. Jesus is the Lamb of God who takes away sin and death by offering Himself on the cross. Anglicans and most other Christians have agreed that in some mysterious and unique way, Jesus comes to be with us along with the consecrated bread and the wine.

The proper minister or celebrant uses Christ's Words of Institution to bless the bread and the wine and assures believers of Christ's living presence. Jesus brings us His forgiving and strengthening grace through the outward means that He established. We are tangibly offered grace whenever we observe the Lord's Supper/Holy Communion/Eucharist. We are called to repent and receive the Sacrament in faith and in reverence.

Hopefully, we can enjoy this great gift as we commemorate its institution on this Thursday of Holy Week. Unfortunately,, external circumstances or schedules make it impossible for some to gather and receive the Sacrament on this day. Yet, we can still meditate upon the Scriptural accounts and contemplate the Lord's Supper. Looking to past and future observances of the Sacrament, we can still pray for Christ to come and be with us wherever we are. Thanks be to God for Christ's special Presence in the Lord's Supper and for His spiritual communion with believers scattered throughout the world!

Holy Week Readings

 Whether in common prayer or private devotions, the basis for a good Week before Easter, generally called Holy Week, is reading and reflecting on Holy Scripture. Traditional Books of Common Prayer provide daily Epistles and readings from the Passion Gospels. The readings for the Daily Office from the 1943 lectionary in the 1928 BCP focus on the Gospel of John, chapters 14-19.  For easy reference, here is a list for Morning and Evening Prayer.

MORNING-

Mon. before Easter                Ps, 71    Isa. 42:1–7 John 14:1–14

Tues. before Easter                Ps. 6, 12   Hosea 14 John 15:1–16

Wed. before Easter                Ps. 94     Zech. 12:9-10 & 13:1, 7–9  John 16:1–15

Maundy Thursday                  Ps. 116   Jer. 31:31–34 John 13:18

GOOD FRIDAY                    Pss. 22, 40:1–16, 54   Gen. 22:1–18 or Wisdom 2:1, 12–24  John 18

Easter Even                            Pss. 14, 16    Job 14:1–14 John 19:38 or Heb. 4

EVENING- 

Mon. before Easter                Pss. 42, 43        Lam. 1:7–12 John 14:15

Tues. before Easter                Ps. 51      Lam. 2:10, 13–19 John 15:17

Wed. before Easter                Ps. 74    Lam. 3:1, 14–33 John 16:16

Maundy Thursday                 Pss. 142, 143   Lam. 3:40-58 John 17

GOOD FRIDAY                    Pss. 69:1–22 & 88     Isa. 52:13–53:12   1 Pet. 2:11

Easter Even                            Ps. 27       Job 19:21–27a     Rom. 6:3–11

Sunday next before Easter, commonly called Palm Sunday- Phil. 2

Many people know this Sunday as Palm Sunday from the Gospel accounts of Jesus entering Jerusalem on this day.  Many also expect the long account of Christ's Passion from Matthew 27. Although the events are distinctive, these two readings from the Gospel tell us what happened this week. Jesus our Lord was glorified and then rejected and horribly killed.  As human beings, we may have some difficulty keeping these two aspects of Holy Week together in our thoughts.  Yet, they belong together, and in the Epistle from Philippians 2, the Apostle Paul ties the themes together in a beautiful way. 

Philippians 2: 5 -11 reads: Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

This passage from Philippians may be an early Christian creedal hymn, and the words can be applied to many commemorations of the Christian faith. As we look at them on Palm Sunday, the words are very appropriate at the beginning of Holy Week. Their devotional significance is to draw us closer to the "mind" or attitude of Christ (2:5). The divine and unique Son of God deserves praise as the King of Israel and the King of all creation. Yet, He comes in humility in order to redeem human beings.

We see this humble acceptance of the human condition at His birth and throughout His earthly ministry, but it culminates in Holy Week and Good Friday: "He humbled Himself, and became obedient unto death, even the death of the cross" (2:8). These words summarize the details of the Passion Gospels. Christ voluntarily humbled Himself. The divine Son became the servant so that He could accomplish the ultimate obedience to holy principles, obedience unto death which had no rightful dominion over Him. Furthermore, the death He accepted was not just any death but death upon the cross. He accepted crucifixion, one of the most degrading and horrifying means of torture and execution devised by cruel men.

The Cross of Christ should always be at the center of Christian preaching, doctrine, and devotion. It is at the heart of Christ's earthly ministry, and it is a basic element in understanding the profound meaning of divine love. Nevertheless, as central as the Cross is to our Christian faith and life, the words of Philippians 2:9-11 also teach us that believers should look beyond the Cross. The Cross is necessary and central to our faith, but Jesus Christ transforms the Cross. He suffers as a human being, but He is also God the Son who cannot be conquered in the end. His perfect obedience and sacrifice are accepted, and He is exalted. He receives "a name which is above every name."

This means that as believers, we see a deeper reality. The way of the Cross is the path toward Resurrection and true Life. So like our Lord, we walk the way of the Cross both figuratively and in the real trials of human existence because we trust that God uses the Cross for our redemption and true life.

Lent V- John 8:58

On some traditional Western liturgical calendars (including the 1928 BCP), the Fifth Sunday in Lent has been called Passion Sunday. The original meaning of the word passion is suffering, and we know that there are many aspects of Christ’s suffering.  There had been social, political, and religious opposition to Jesus since early in His ministry. Nevertheless, as His ministry approaches the end, the conflicts intensify. Something about Him makes His opponents even more determined to destroy Him.

Today’s Gospel from John 8 reflects this deeper conflict. The central issue is Jesus' identity and His character. He makes claims that some of His opponents find outrageous. He crosses the boundaries of acceptable eccentricity. Some of His sayings even frighten potential sympathizers. In  John 8, Christ implies that no one can convict Him of sin. He says that He can conquer death, and He implies that He is greater than the patriarch Abraham. Even more bluntly He says, “Before Abraham was, I am” (Jn. 8:58). In the Jewish context of Exodus 3:14, “I am” is a title for God that Jesus alludes to several times in John's Gospel. So Jesus implies that He shares the divine nature, and His listeners sense His claim.

This claim to share the divine nature is earth-shattering for first-century Jews. Christ’s Judean listeners confront a clear and radical choice regarding His identity. They can no longer ignore Jesus as a simple religious teacher from the backwoods of Galilee. This choice is what C.S. Lewis calls “the Shocking Alternative.” Either Jesus is telling the truth about His relationship with God the Father or He is a liar. There are three possibilities. Either Jesus shares the divine nature, or He is dangerously crazy, or He is a blasphemer who despises all that was sacred. Many of His hearers made a choice. They decided that He was guilty of blasphemy, the worst of sins. And given their assumptions, they felt bound to seek His death.

Most people in our time, whether Christian or non-Christian, fail to recognize the radical choice that Jesus Christ demands. Many contemporaries merely view religion as an expression of ethics. And they just think of Jesus as a nice guy who did some good deeds. So people in our time fail to see what He means.

However, Jesus knows what He is saying, and so do many of His opponents. Jesus asks for a radical choice- accept Him or reject Him: lukewarm admiration is not a real option. The biblical message still confronts each of us with the same choice. Jesus Christ asks us to have faith in Him as our divine Savior. The central point is whether people believe Christ’s claims.  If Jesus is who He says He is, then we are talking about the most basic human choice- to accept or reject God Himself. Every human soul that hears Jesus' claims must choose. We need to be in prayerful contemplation. We need to ask ourselves whether we have accepted Jesus in sincere faith. And if by grace we do have faith in Jesus Christ, we need to repent of our shortcomings each day and seek to grow in grace.

 

Lent IV- Galatians 4; John 6

The Collect for Lent IV, the Epistle from Galatians 4:21-31, and the Gospel from John 6:1-13 all provide contrasts between the natural human condition and the human condition under divine grace. The Collect prays for grace and comfort despite our evil. Galatians 4 notes the difference between two covenants. This is the distinction between being children of bondage with legalistic considerations and being children of the divine promise, born anew to freedom through the Holy Spirit. The Gospel from John 6 is the familiar miracle of Jesus feeding the 5000. On the literal level, the miracle shows how Jesus uses His power to care for the hunger of those who have come to hear Him teach. However, especially in John's Gospel, such physical miracles point beyond themselves and are also signs of spiritual truths. As the context in John indicates, Jesus can also feed higher and deeper human hunger with His words and with Himself.

Thus, the theme of this Sunday can be summarized as a contrast between the fallen human condition in the world and the redeeming power of God's grace. This theme is always important for people to hear and keep in mind, but it has a special relevance to those who are observing Lent. As Christians prepare to appreciate Easter, the Church historically emphasizes good disciplined behavior. Every human being needs to hear that emphasis. We need to be reminded of God's Law and our needs, especially the need to repent.

Unfortunately, we humans have a natural tendency to get too caught up in the externals. We tend to focus on commandments, specific actions, and physical needs more than we do on divine grace, spiritual perspectives, and the good news of redemption through Christ. So as we continue through Lent, let us not be overly legalistic; rather, let us view our self-discipline in light of divine grace and focus on the redemptive message of the Gospel.

Lent III- Luke 11:24-26

The Gospel for Lent III from St. Luke 11:14-28 is a rich passage, and it refers to several different themes related to spiritual struggle and following Christ.  Today let us look at St. 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."

 In these words, our Lord issues a warning about half-hearted spiritual renewal. Any person who has a certain evil removed from his life is like a clean house. Such a person has great potential for moral and spiritual growth. There is an opportunity for a new start, an opportunity for filling one's life with all sorts of virtue and goodness. This renewal is a time for inviting the Holy Spirit to dwell within and transform life. However, if a person does not use such a time of renewal in a positive way, there is also the possibility that evil may return with greater force than before. A half-hearted renewal may leave a person in a worse spiritual state than he/she was previously.

 Certainly, these insights apply in great instances of spiritual healing- such as when Christ cast out demons. These insights may be applied in our modern age when a person is trying to recover from some serious moral or spiritual problem. Yet, the same dynamic can also apply to many of the little daily struggles to be better Christians that we all have. Renouncing some evil, even a minor fault, is a good beginning. It is a kind of spiritual house cleaning. But a good beginning is not enough; it also needs positive spiritual follow-up. Our souls must be filled with good things lest the bad return in a worse way.

This teaching is especially applicable during times like Lent. Lent is a season of spiritual house cleaning; it is a time when Christians seek spiritual renewal. During Lent, we emphasize repentance from sins and discipline against bad habits. During this season, many people give up some minor human indulgences, and that can be good.

However, we should not be content to renounce a few things for Lent; we must also take positive steps. During this season, we also need to fill our spiritual houses with positive practices such as Scripture and devotional reading, prayer, and acts of kindness and service. By taking such positive steps, we decrease the likelihood of evil moving back in. So, during this Lent, may God grant us the grace to focus on the well-being of our souls. Let us move beyond basic spiritual house cleaning and seek to keep our hearts, minds, and souls filled with everything good.

 

Lent II- Matthew 15:21-28

For Lent II, see the post from 2023.

Lent I- Matthew 4

The Gospel for the First Sunday in Lent is the familiar story of Christ’s great fast and temptation from Mathew 4:1-11. After Jesus’ Baptism, He withdrew to the Judean wilderness. 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. The Tempter’s aims were contrary to Scripture, but he tried to confuse matters by quoting Scripture.

Of course, Jesus of Nazareth rejected the three great temptations of the devil. He knew that no goal or result, no matter how apparently desirable, could justify truly evil means. Jesus chose to live on the earth in the ways His heavenly Father wished regardless of the difficulties and trials.

In certain respects, the Temptation of Christ was unique. He was perfect in His divine and human natures, and He resisted temptation as no one else ever has. Yet, although Christ is unique, His temptations are similar to those of every other human being. So the story of His basic temptations applies to all of us. These temptations are rooted in the basic human needs for sustenance, safety, and human interaction or approval. The problem for us is that the Tempter, the Evil One, uses these natural needs to attempt to draw us away from God and His intentions for human life.

Thus, we must be vigilant and seek greater moral and spiritual strength. We must struggle to remain loyal to divine principles in all areas of life.  Above all, we need to look to the grace and assistance of Jesus Christ each day. Despite our fallen condition, we do have hope because Jesus Christ triumphed over Satan throughout His life on earth and won a victory for the faithful of all times. Although we stumble daily, He helps the faithful to repent, arise, and keep walking with Him by faith.

Sunday before Lent or Quinquagesima- I Corinthians 13

For this Sunday before Lent traditionally called Quinquagesima (from the Latin, "fifty"), I would briefly focus on the Epistle from I Corinthians 13 and its significance in approaching Lent.  This chapter is the Apostle Paul's great exhortation about true Christian love, and it can be applied in all kinds of contexts. It certainly has a special application at this time in the church year.

As we look to the beginning of Lent on Wednesday, we should keep charity or love (agape) foremost. During this season, most Christians rightly stress the need for greater dedication and special acts of devotion. There is much useful talk about disciplines such as prayer, fasting, Scriptural reading, acts of mercy, special offerings, and so forth. We need to do such things for our spiritual discipline and well-being. Yet, we must also be careful lest we pursue discipline devoid of true charity or love.  Any externally good actions without Christ-like faith, hope, and love prove spiritually worthless.  So we must remain open to the grace of God which is the true source of love for God and our neighbor.

Second Sunday before Lent or Sexagesima

The Second Sunday before Lent, traditionally called Sexagesima (from the Latin- "sixtieth") continues to look toward Lent. It should lead us to prepare for greater efforts in Christian faith and practice. But although we should always strive to do more, the Collect for this Sunday reminds us that we "put not our trust in any thing that we do." We depend upon God's power, His grace, in all things.

Martin Luther- 18 February

 On the 18th day of February 1546, Martin Luther died professing the faith he proclaimed. Luther was an Augustinian friar, a priest, a doctor of theology, a professor of Bible studies, and the great reformer of the Western Church. Although he had his human flaws, Luther was a bold and intelligent Christian preacher and teacher. He emphasized Scripture, the Creeds, Christ as Savior, divine grace, justification by faith, and the importance of the sacraments. 

In addition, despite the opinions of Henry VIII, strict Anglo-Catholics, and extreme Anglo-Calvinists, Luther's thought and reforms greatly influenced Anglicanism. Both the Book of Common Prayer and the Thirty-Nine Articles reflect his influence in theology and practice. So today, we offer a prayer of thanks for Luther and his work on behalf of the Gospel.

Septuagesima- Matthew 20

The Gospel for Septuagesima, the first Sunday of Pre-Lent, is the Parable of the Workers from St. Matthew 20.  In this story, our Lord warns us that the kingdom of heaven is not centered on our human efforts or accomplishments. Almighty God is sovereign and exalted above human understanding. He is free to do as He chooses, and He is gracious beyond measure. Any reward human beings receive from God 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.

This teaching has a special application as we enter into the seasons of Pre-Lent and then Lent. Certainly, these church seasons call us to emphasize spiritual training and special self-discipline. 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 our human efforts can not really merit anything from God. Our efforts must be done with a humble attitude. God is in charge, and we must always respond to His gracious offers with thankful humility.

Epiphany V- Matthew 13:24-30

 The Fifth Sunday after Epiphany does not occur every year in the traditional BCP calendar, and even this year it is the last Sunday before Pre-Lent begins. The Gospel for this Sunday (Matthew 13:24-30) is the parable of the tares or weeds. Although the Epiphany Season emphasizes the spread of goodness and light, this passage serves as a reminder that the spread of goodness is not always upward and onward. There are also problems and setbacks. While goodness grows, evil also grows beside it. The church in the world is God's field, but all is not as it should be. God's spiritual enemy has scattered bad seeds in the field. 

In the parable of the tares, our Lord reminds us that life in the world, including life in the church on earth, is a mixture. Certainly, the church at all levels needs individual and community discipline. Sometimes, certain obvious sinners should be excluded from the church. Yet, there will always remain problems and corruption in this world, even in the Christian church. Until the final harvest, weeds will keep growing beside the good grain in God's field. As we recognize that reality, we should also seek divine grace to grow in goodness ourselves and to encourage the growth of goodness around us.

Epiphany IV/ Presentation of Christ- Luke 2:22-40

Several different names can be applied to this coming Sunday. It is the Fourth Sunday after Epiphany, but this year, Epiphany IV falls on 2 February. So the day is also the Feast commemorating the Presentation of Christ in the Temple on the fortieth day after His Birth. Another name is the Purification of Saint Mary the Virgin because she also underwent certain rites at this time. In the Middle Ages, the day also became known as Candlemas because of the custom of blessing ecclesiastical candles on this date.

Luke 2:22-40 reminds us that the Holy Family chose to fulfill all righteousness; they followed the Law perfectly. In doing so, they pointed to the general human need for both purification and redemption. In the words of the Prayer Book Collect for the Day, the divine "Son was this day presented in the temple in substance of our flesh, so we may be presented unto [God] with pure and clean hearts ... by Jesus Christ our Lord." Through Christ, may we all be purified and presented to God on a daily basis!

Epiphany III- John 2:1-11

 The Gospel for the Third Sunday after Epiphany(in the 1928 BCP) is the account of the miracle of the water turned into wine  (John 2:1-11). This story has several associations. One point is that Christ graced the wedding with His presence and blessing, and there are times when we do well to focus on that connection. However, the central point of the story in John's Gospel, especially at this time in the church year, lies elsewhere.

The key issue is Christ's action and His disciples' response to Him. The miracle is a sign of who Jesus is. He is God's anointed, and He is Lord over creation. He transforms the purification waters of the Mosaic covenant into the best wine of the new covenant. He manifests His glory, "and His disciples believed in Him" (John 2:11). 

Although the disciples are slow to grow in faith, here they make an appropriate response. They see that God is working through Jesus in a unique way. The disciples respond in faith to this epiphany or manifestation of divine glory. May we also respond to such signs by faith in Christ!

Prayers for Life

 On or around January 22, many US Christians offer prayers focused on the sanctity of life. We remember the sins against the unborn and the waste of human life. We pray for limitations on the taking of innocent life, and we pray for all the victims: innocent babes, distraught mothers-to-be, confused fathers-to-be, and societies with materialistic and selfish values.

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

Epiphany II- Mark 1:1-11

Usually, the 1928 Book of Common Prayer uses the same sequence of propers as the 1662  BCP.  However, the medieval English Sarum liturgy which influenced Prayer Books omitted Christ's Baptism. In recognition of the ancient tradition connecting Christ's Baptism with Epiphany, the 1928 revisers placed a Gospel about the Baptism of our Lord (St. Mark 1:1-11) on this Sunday in the Epiphany season. This means that the sequence of readings for the Second through the Fourth Sundays after Epiphany are in a different order in the 1928 BCP. (The Sarum/1662 Gospel from Matthew 8:23 ff is omitted in the 1928 communion cycle although it and the synoptic parallels are read three times as daily office lessons.)

It is certainly appropriate that we should reflect upon our Lord's Baptism during Epiphany. 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 and His ministry while the heavenly Father proclaimed His approval of His only Son. 

Christ's Baptism is unique because Jesus Christ is unique. Yet, His Baptism does prefigure later Christian Baptism. Jesus provided a model for His followers. Every Christian Baptism is a uniting with Christ the only begotten Son, a blessing by the Holy Spirit, and an adoption as a child of God the Father.

What about the Thirty-Nine Articles?

Since the sixteenth century, Anglican Christianity has often struggled with its definition and identity. Certain characteristics have been obvious such as its use of liturgical and sacramental worship rooted in the Books of Common Prayer, its respect for Scripture, and its continuation of the ministry of bishops, presbyters/priests, and deacons. But one disputed question is the position of the Thirsty-Nine Articles of Religion.

Ironically, the Thirty-Nine Articles of Religion, theological points intended to promote relative harmony in the Elizabethan Church of England (1562,1571), have occasioned (and sometimes still cause) much debate and dissension. Many Anglicans prefer to distance themselves from the Articles. Some view them as an artifact of dead history. Some subordinate them to other documents, such as the ancient Ecumenical Councils, the 17th-century Westminster Standards, or the 19th-century Chicago-Lambeth Quadrilateral. In reality, many Anglicans just seem to ignore the Articles.

Although the Thirty-Nine Articles are an inescapable fact of Anglican history and are still printed in most Books of Common Prayer (as they have been for about four centuries), their authority and their precise meaning have been debated. Some Anglicans and many non-Anglican observers may view them as a strict definition of Anglican doctrine, but historically,  the Crown and Parliament intended that the Articles provide broad and comprehensive boundaries for English Christianity.

The Articles themselves reflect various influences- patristic Catholicism, Renaissance Christian Humanism, the Lutheran Reformation, the Swiss Reformation, and English ecclesiastical traditions. They exclude certain medieval and Counter-Reformation "Catholic" views, "Zwinglian" and Anabaptist sacramental views, and they do not accept strict Calvinist ecclesiology. With these exclusions, they remain susceptible to broad interpretations. During the Elizabethan, Jacobean, and Caroline periods, the Articles were mainly interpreted from "Calvinist" and "Arminian" perspectives, but they were also open to other quietly held interpretations, such as moderate Lutheran preferences. As time passed, the Articles became less strictly applied by most Anglicans. Even those who have strongly defended the Articles have often struggled to apply them in detail.

In conclusion, neither Anglicans nor other Christians can ignore the historical fact that the Thirty-Nine Articles are associated with Anglican heritage and identity. The Articles express some basic Anglican theological tendencies. They emphasize the authority of Scripture, affirm core teachings of the ancient Christian faith and the Creeds, assert the value of the Sacraments, and support three orders of ministry, but the Articles are open to different interpretations on many issues. They do not contain a unified or systematic theology. They are neither strictly Calvinist, Tridentine, nor liberal. Their teachings are simply broad affirmations of certain basic Christian principles from a moderate Reformation perspective.

Epiphany I- Luke 2: 41-52

 On the First Sunday after Epiphany, traditional Books of Common Prayer from 1549 through 1928 focus on the visit of the twelve-year-old Jesus to the Temple. The epiphany or manifestation of the youthful Jesus in St. Luke 2:41-52 shows forth both His true humanity and His divine Sonship. In this contexr.  Luke 2:52 concludes, "And Jesus increased in wisdom and stature, and in favour with God and man."

As a youth and throughout His life on earth, our Lord Jesus Christ embodied both unique and ordinary characteristics. He had a unique relationship with God the heavenly Father, but He knew that He was called to live as a real (and ideal) human being. As Luke indicates, Jesus experienced normal but perfected human growth and development. 

This mystery of the Incarnation calls for our faithful response. As Christians, we affirm the manifestation of God in Christ. The eternal Word has become flesh and lived among us as true man. While we are far from His perfection, we are called to follow Him. We seek divine grace to follow Him and grow in wisdom and holiness. 

Epiphany- 6 January- Matthew 2

This day, 6 January, marks the traditional Feast of Epiphany. This celebration is the third oldest Christian observance after the three days from Good Frida to Easter and Pentecost.  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 in the third century, the emphasis has centered on the manifestation at the time of Christ's Baptism. Since the fourth century in the Western Churches, including the Anglican tradition, the emphasis has been on the manifestation of the Christ Child to the Magi or Wise Men.  

The Magi were Gentiles (non-Jews), and so this day and the following season are associated with the Christian mission to all the nations. God called the eastern Wise Men to come and adore the Messiah, the Savior of the world. Likewise, God calls each of us, regardless of our nation, ethnic group, language, etc., to come, worship, and follow Christ the newborn King. As Christmastide closes, let us continue to focus on the manifestation of the Incarnate Word in Jesus Christ. The light of God has shone in the Christ Child. We still seek His light, and we hope that His light will shine in our lives on those around us.

Christmas II

 The Second Sunday after Christmas does not occur every year, and some years such as this year, Christmas II is the Eve of Epiphany. So this Sunday has not developed a clear liturgical identity. Medieval service books and the 1549 Book of Common Prayer did not have any propers for the day. The 1662 Book of Common Prayer simply directed the continued use of the propers from the Circumcision of Christ. The 1928 American BCP, like some others of that decade, provided a collect and lessons. This lovely collect is from a medieval Christmas liturgy, and the lessons are from older services for the Eve of Epiphany. The Gospel from Matthew 2 looks to the return of the Holy Family to Nazareth. In any case, on this day, we continue to celebrate the Birth of our Lord and look forward to His manifestation to the Gentiles.

The Collect for Christmas II:

ALMIGHTY God, who hast poured upon us the new light of thine incarnate Word; Grant that the same light enkindled in our hearts may shine forth in our lives; through Jesus Christ our Lord. Amen.

January 1- Octave of the Nativity- Luke 2:21

 Over the centuries, Christians have been uncomfortable with the celebrations of the new year on the first of January.  In order to avoid pagan associations, January 1 was not observed as New Year's Day in many parts of Europe between the fall of Rome and early modern times. On church calendars, this date has been associated with several liturgical observances over time. When Christ's Birth started being commemorated on 25 December, this eighth day of Christmas marked the end of Christmas week. There seems to have been an ancient Roman custom of emphasizing the role of Mary on this day, and in other parts of the Church, the Circumcision and Naming of Jesus were commemorated on this day. Since the 1970s, most Christians have focused on the Holy Name of Jesus. These associations are related to Luke 2:21 where we read. "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."

Whatever Christian tradition we emphasize, the primary importance of the first of January is not some neo-pagan indulgence; it is a day to continue thinking about the Incarnation of the eternal divine Word as Mary's Son Jesus. This child born in Bethlehem is the Lord Himself, come to save His people. God's plan for human salvation is what gives this day and every day their true significance. So let us begin the New Year by praising God and giving thanks for the salvation that has come in the Christ Child!