Pentecost (also known as Whitsunday)- John 14:26

 Pentecost is a great Christian celebration based on Scriptural accounts of the descent of the Holy Spirit (Acts 2). The name comes from the Greek word "fifty." This title was first applied to the Jewish "Feast of Weeks" that occurs fifty days after Passover. Later, the Church applied the name to the fiftieth day after Easter. (Another English name for this day is "Whitsunday," and it comes from the northern European custom of administering Baptism to white-robed candidates at this time.) 

The Gospel for Pentecost Sunday contains the verse John 14:26:"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsover I have said unto you." This verse provides important guidance for Christ's followers about the work of the Holy Spirit. The verse can be summarized in three points. 

1) The Holy Ghost comes from the Father in Christ's name: The work of the Spirit is inseparable from the saving work of the Father and the Son. Although distinct, the redemptive work of the three persons of the Holy Trinity must not be separated. The Holy Spirit comes to enliven the eternal truth already contained in Scripture.

2) Although the work of the Holy Spirit often touches human emotions, it is not primarily emotional. Our verse indicates that the work of the Spirit is primarily instructional; that is, the Spirit mainly comes to teach Christ's disciples. The true teaching of the Holy Spirit among Christians is not separated from previous divine revelation. It continues to witness to and apply Scriptural truth.

3) As the Holy Spirit teaches Christians, it does not bring a new message. Instead, the Spirit brings to remembrance what has already been revealed in the words of Jesus. Thus, if Christians "feel" that the Holy Spirit is telling them something, they need to examine their feelings in light of the truth of the whole Biblical revelation, especially in light of Christ's words in the Gospels. In other words, anything that is truly spiritual must be consistent with what Scripture already teaches us about the Father and the Son.

Easter IV- James 1:18; John 16:13-14

The traditional Epistle and Gospel for this Fourth Sunday after Easter are distinctive texts that may seem to be about different topics. James 1 has some very practical everyday advice for faithful living. John 16 contains high theological thoughts about Christ's departure and the coming of the Comforter, the Holy Ghost. Yet, there is a theme in common in these two passages. That theme is "the truth."  

In James 1:18, we are told that as believers, God has begotten "us with the word of truth." In John 16:13-14, Jesus says, "When he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you."

What is the truth referred to in our readings? It applies to several things. First, the truth is the Bible, God's inspired written document. Secondly, the truth is also a person; it is Jesus Christ, God the Son, the eternal Word made flesh. Thirdly, for us, the truth is the Gospel of salvation through faith in our crucified and risen Lord. The Gospel message is the greatest truth of the universe, and as James 1:21 indicates, when received in humble faith, "the engrafted word" is able to save our souls! Thanks be to God for His living and life-giving truth! Alleluia!

Anglicanism- Catholic and Evangelical

Whenever a new year begins, my thoughts tend to be drawn to the nature of Anglicanism. Over nearly five There have been numerous descriptions and labels applied to Anglican Christianity over nearly 500 years. Many of these descriptions contain some truth but have certain drawbacks. For example, I like the description "evangelical catholic," but that term also has drawbacks. The word "evangelical" has a lot of historical and sociological baggage, and the term "catholic" has been disputed through the centuries. The combination "evangelical catholic" has been used by several other Christian traditions as well as by different strains of Anglicans. Nevertheless, this post attempts a brief explanation of my views on Anglicanism as "evangelical catholic."

Both historically and theologically, Anglicanism has often been considered a Protestant or Evangelical tradition. It broke from Rome and incorporated some insights from Luther and other reformers. The Anglican Church has emphasized the primary authority of Scripture and the centrality of the Gospel (euangelion). In their liturgies and official statements (the Thirty-Nine Articles, Lambeth Quadrilateral, Affirmation of St. Louis, and Jerusalem Declaration), Anglicans have affirmed faith in the Gospel.  Most Anglicans have not been "evangelicals" according to some popular modern expressions, but sincere Anglican believers have been evangelicals in their core beliefs. That is, they have been and are evangelical because they believe in justification by grace through faith in Jesus Christ, and they expect living faith to produce good fruit in the lives of believers.

 At the same time, despite breaking from Rome in the sixteenth century, Anglicans have always viewed themselves as a continuation of catholic Christianity. Anglican churches differ from most churches that broke from the late medieval papacy, and they rightly note that they have retained their catholic heritage. In interpreting Scripture, Anglican reformers and their successors often consulted the early church fathers and claimed a basic continuity in Christian history. Anglican liturgies (whether simple or elaborate) have preserved basic elements from ancient catholic tradition. Anglicans have retained the ancient Creeds as statements of core beliefs, and they have respected the ancient general or ecumenical councils (although sometimes debating the meaning or applicability of some council rulings). Anglicans have retained and respected the ancient orders of ordained ministry, and they have confessed belief in the gracious power of the sacraments of Baptism and the Eucharist.  

 Evangelical catholic Anglicanism (like some other Anglican tendencies) has had several expressions. What all these expressions have in common is a focus on the biblical Gospel combined with a respect for universal Christian principles and practices across the ages. Thus, historic Anglicanism has been guided by two broad principles: evangelical and catholic. The first central characteristic is evangelical faith in the biblical good news of redemption through the incarnation, life, death, and resurrection of Jesus Christ, God the Son. This evangelical faith has been guarded and expressed through the second central characteristic: the catholic or universal teachings and practices of Christianity. The evangelical and the catholic constantly interact; they depend upon each other for their best expression. Anyone who neglects one or both of these elements misses the fullness of Christianity, and anyone who values both elements shares a common core faith.

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!

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.

First Sunday after Christmas- Matthew 1:18-25- St. Joseph

 The Gospel for the Sunday after Christmas is Matthew 1:18-25. This Scripture highlights the often neglected role of St. Joseph in the Incarnation. Of course, Jesus Himself is the focus and the Virgin Mary is the highly favored one. Yet, Joseph must not be forgotten. He is a great example of a godly and honorable man. 

In his initial response to the unique pregnancy of Mary, Joseph is a merciful traditionalist. He wants to follow the rules as kindly as possible. But Joseph is also open to change for a good purpose. He hears and heeds the divine call, and in response to God's message, he accepts his vocation with courage and commitment. He is supportive of Mary. He cares for the blessed spouse and for the holy child entrusted to his care.  After the visit of the Wise Men, he leads Mary and Jesus into exile for safety from Herod's cruel slaughter of the Innocents, and later he returns the family to a settled life in Nazareth. Joseph is involved in the religious life of the holy family, as shown in the pilgrimage at Passover when Jesus was twelve. Joseph probably also oversaw young Jesus' basic education in the Scriptures and seems to have passed on his practical carpentry or cabinet-making skills.

In these and many unknown ways, Joseph fulfilled his sacred vocation as a human father. For all those who are human fathers, grandfathers, uncles, or mentors, Joseph is a great example of true manliness. For all Christians, he is an example of love, religious duty, and self-sacrifice. May his example encourage us all in our devotion to and service to Christ!

Holy Innocents- 28 December- Jeremiah 31:15-17; Matthew 2: 16-18

 On the fourth day of Christmas (28 December), the traditional calendar of the Church tempers our naive tendencies in celebrating the Nativity of Christ. Matthew 2 tells us about the cruel act of Herod, so-called the Great. Fearing the threat of Christ to his worldly power, the king ordered the execution of male children in Bethlehem under two years of age.

So the Birth of Jesus was not all filled with kindly sentimentality. Despite divine intervention in human history, the forces of evil, destruction, and death were still at work. The Christ Child became the object of hatred, and an attempt to eliminate Him killed His innocent contemporaries. Although God has done much to redeem human beings, our world is still the same. Many people still oppose God and still destroy the innocent to preserve personal power, wealth, comfort, convenience, etc.

Nevertheless, the evil acts of Herod and his family did not succeed in destroying God's truth, love, and grace incarnate in Jesus Christ. Herod's kingdom faded away, but the work of redemption in Jesus Christ continued. And so it is to our day. There is much evil and innocent suffering in the world, but the Redeemer and His work are not destroyed. Christ lives and His work continues and will continue to the end of the age and beyond!