Trinity XI- Luke 18: 9-14

 The Gospel for the Eleventh Sunday after Trinity is from Luke 18:9-14 and emphasizes God's mercy toward humble and penitent sinners such as the tax collector. Frequently, when human beings think of divine power, we tend to focus on 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 points 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. We see this same emphasis in the opening words of the traditional collect for the day. Those words are "O God, who declarest thy almighty power chiefly in showing mercy and pity...." 

Like both the Pharisee and the tax collector, we are all sinners in one way or another. All fallen human beings 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 great power is chiefly expressed through His love, mercy, and compassion! For all of us, that is certainly the Gospel, or Good News!

Trinity IV- Luke 6- Human Judgment

 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). This important Christian principle has not always been easy to understand or to apply. On the one hand, it reminds us that human judgments are imperfect, especially when it comes to evaluating the attitudes, faith, and intentions of other people. We recognize that human beings often misjudge others.  We may jump to false conclusions or be harsh. Even the best human judgments about another person are limited and fall short in some respects. So, we seek to have humble and open minds regarding other people and their standing before God.

On the other hand, in practical terms, we know that human beings must make certain judgments about health and safety. Even in moral and spiritual matters, people must make some practical daily judgments. Both individuals and societies need to make decisions to protect themselves from unwise and bad behaviors. This reality is recognized by Jesus Himself in John 7:24. There, our Lord says, “Judge not according to appearance, but judge righteous judgment.” 

Thus, the verse about not judging from Luke 6:37 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 revelation and promote high moral and spiritual standards. We must humbly ask for divine help to follow righteous standards ourselves and encourage others to do the same. We seek to be merciful, fair, and reasonable in our opinions about human beings and their behaviors. Above all, we strive to treat others as we would like to be treated.

Easter I- John 20:19-23

The Gospel for the First Sunday after Easter is John 20:19-23. The risen Christ appears to ten of the apostles (Thomas is absent). When He comes, Jesus blesses the disciples with divine peace. Despite reports of the Resurrection, they are still fearful and timid, and troubled by guilt. When the risen Lord comes to where they are locked in, He brings greetings in the common Jewish manner, saying, “Peace be with you."

This Biblical greeting is an implied prayer for God’s peace. Christ's prayer for peace has a special meaning in light of His resurrection. It is a blessing from the risen Lord, who is the embodiment of God’s peace. After all that has happened, the disciples have a special need for His peace and assurance. They need His forgiveness and encouragement.

Christ does not stop with reassuring words. Jesus adds a mission or a call to action. As the heavenly Father has sent Him, likewise Christ sends the apostles (and through them, His whole Church). Jesus brings peace through His resurrection victory over sin and spiritual death, and He asks His disciples to share that peace with others. Jesus the Christ is risen and alive, and His peace is to be spread. His followers are to continue His work in the world. Christians are called to share the peace that comes through faith in the crucified and risen Lord with all people.

Wednesday before Easter- Luke 22

This Wednesday in Holy Week has sometimes been called "Spy Wednesday" because tradition has remembered this day as the time when Judas Iscariot agreed with the chief priests to betray Jesus (Luke 22:2-6, 47-48; Matthew 26:1-5,14-25). A variety of human characters opposed Jesus- the Jewish authorities in Jerusalem, the Roman rulers, the fickle crowds, and Judas the traitor. Even the other close disciples made the situation worse. They did not really listen to or understand Jesus, and Simon Peter, the spokesman for the Twelve, would lose courage and faith, and he would publicly deny Jesus.

This sad state of affairs reflects the fallen human predicament. All are sinners who contribute to Christ's suffering and death. Yet, He still loves us, dies for us, and offers us His love, grace, and forgiveness. The key is our response to Christ. Judas will later be sorrowful, but he doesn't have faith in Jesus' mercy and forgiveness. Peter and the others will truly repent and trust in Christ's saving grace. As we meditate on the suffering and death of Jesus, may we also trust in the love, grace, and pardon that He offers each one of us!

Trinity XXII- Matthew 18:21-35- Forgiveness

The Gospel for the Twenty-Second Sunday after Trinity is from Matthew 18:21-35. This passage consists of two sections on forgiveness. In the first brief part (18:21-22), St. Peter wants to know the limits of his responsibility to forgive. According to one Jewish tradition, forgiving someone three times was sufficient. So when Peter suggests that forgiving seven times might be enough, he is being generous. Jesus, however, tells Peter that it should be "seventy times seven." Of course, keeping a mental count of 490 incidents would be impractical and unlikely. Thus, in other words, our Lord is telling Peter and us that we are not to keep count of how often we forgive. We should be gracious as God is gracious.

The second part of today's Gospel (St. Matthew 18:23-35) has been called the parable of the unjust or unmerciful servant. In this parable, a servant owes his king an enormous debt, a billionaire's debt. He and his family are about to be sold into slavery. The man begs for an extended payment plan, and the king writes off the whole debt. Rather than being humble, grateful, and kind, the servant goes out and ruthlessly tries to get every penny from a fellow servant who owes him a comparatively minuscule debt. When the king hears of this lack of mercy, he revokes his previous decision and punishes the unjust servant to the full extent of the law. Then our Lord adds the key conclusion in Matthew 18:35, "So likewise shall my heavenly Father do also to you, if ye from your hearts forgive not every man his brother their trespasses."

All the debts that we human beings owe each other are minuscule in comparison to what we owe our heavenly King. We can never repay God for what He has given us and forgiven us. Our trespasses are enormous offences against divine goodness, and we are completely dependent upon divine mercy. So we too must show mercy by forgiving others. As we pray repeatedly, "Forgive us our trespasses as we forgive those who trespass against us."

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 IV- Luke 6:36-42

The Prayer Book lessons for the Fourth Sunday after Trinity are especially strong and rich passages. In the Epistle from Romans 8:18-23, the Apostle Paul contrasts the sufferings of this present world with the glory that will be made manifest. He encourages believers to continue in hope as they look toward final redemption. Christians always need to hear this message, especially during difficult times.

In the Gospel from Luke 6:36-42, we have a portion of Jesus' Sermon on the Plain which is similar to the Sermon on the Mount in Matthew 5-7. The basic theme in this selection is being merciful toward others as we hope for God to be merciful toward us. In this context, our Lord tells us not to judge others. This command does not mean that we cannot evaluate people and events in practical ways. Practical judgments are necessary for physical and spiritual survival and growth. However, we must beware of the limits of our practical human judgments and evaluations. We are not God. We do not know all the factors in other people's lives, and even when we have good information, we have our own biases and prejudices. So we must remain humble and seek divine mercy for ourselves and others. We must never assume that our practical human opinions about other people are valid reflections of their standing before God!

Thursday before Easter, commonly called Maundy - I Corinthians 11

All the days of Holy Week remind Christians of Jesus' Passion and Death,  but Maundy Thursday is primarily for the commemoration of the institution of the Lord's Supper, Holy Communion, or the Eucharist. The Epistle in the BCP is from I Corinthians 11 and contains St. Paul's version of Christ's words of institution.  Theologians may discuss these words and their meanings, but on this day, we should sense that the Lord's Supper goes beyond academic discussions. Rather, these simple words are about the heart of Christian worship and devotion. The Eucharist focuses on the work of Jesus Christ for our salvation. It points us to His continuing offer of forgiveness and grace, and to our need for humble faith in His presence with us, especially as He comes to us through His Supper. "Let us give thanks unto our Lord God."

Ash Wednesday, A Penitential Office

In the Western Church, Lent starts forty-six days before Easter on the day called Ash Wednesday. This day is a time when many go to a church for Holy Communion. This observance can be meaningful and should be practiced by many more people. As an Anglican, there is another element that I find especially useful, A Penitential Office found on pages 60-63 of the 1928 Book of Common Prayer (http://www.commonprayer.org/offices/penit_n.cfm). 

A Penitential Office is rooted in medieval liturgies and Cranmer's Commination found in English Books of Common Prayer from 1549 through 1662. The American version introduced in 1892 omits a strident opening denunciation of sins and begins with Psalm 51, a well-known hymn of repentance. The Kyrie, the Lord's Prayer, versicles, and penitential prayers follow. This relatively short office is a good summary of Lenten devotion. It emphasizes the seriousness of sin, the importance of repentance, and the comfort of divine mercy and forgiveness. Besides its value for public worship on Ash Wednesday, it is also appropriate for personal devotional use throughout Lent.

Trinity XIX- Matthew 9: 1-8

The Gospel for the Nineteenth Sunday after Trinity is from Matthew 9 and tells of Jesus healing a paralyzed man by first forgiving his sins. The scribes or scholars of the law are scandalized because they think that only God can forgive sins. In one way, the scribes are correct. Ultimately, forgiveness or pardon comes from God, and Jesus can forgive sins because He is God the Son incarnate. Yet, with Christ's incarnation, a new era has begun. The Gospel is fully proclaimed by Jesus and later by His disciples, His Church. So the Apostles and other disciples as the living Body of Christ in the world have continued to proclaim forgiveness in Word and sacrament.

Trinity XI- Luke 18: 9-14; I Corinthians 15:1-11

Both the Epistle and the Gospel for the Eleventh Sunday after Trinity are especially rich passages. In I Corinthians 15:1-11, St. Paul speaks of two related topics, the core Christian message and his ministry as an Apostle. He affirms that he hands on the message that he received about Jesus Christ. This summary message is a sort of early Christian creed somewhat similar to the second article or section of the Apostles' and Nicene Creeds. Christ suffered and died for our sins, was buried, and rose from the dead to be seen by numerous faithful witnesses. And Paul's apostolic ministry proclaims this Christ-centered message through divine grace.

The Gospel from St. Luke 18:9-14 is the parable of the Pharisee and the tax collector going to the Temple to pray. This parable is a warning against pride and self-righteousness and an encouragement to repentance and humble faith in divine mercy. We should pursue goodness and holiness, but even at our best, we are still sinners who must seek God's forgiveness, mercy, and grace.

Trinity XXII- Matthew 18: 21-35

The Collect for the Twenty-second Sunday after Trinity reads:

Lord, we beseech thee to keep thy household the Church in continual godliness; that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works, to the glory of thy Name; through Jesus Christ our Lord. Amen.

This collect dates from at least the eighth century but may be older. It has basic themes that tie together the lessons. It views the Church as a household or extended family under the guidance and protection of God the heavenly Father. He is the source of all goodness and godliness who alone can help His human children to do good.

The Epistle is from Philippians 1:3-11. These are personal comments, wishes, and prayers from the Apostle Paul for the Philippian Christians. He anticipates that their continuing faithfulness will lead to good fruits and the praise of God.

The Gospel is from St. Matthew 18:21-35, an important discussion of forgiveness. The selection begins with a question from Peter about the limits of forgiveness. Our Lord replies indicating that forgiveness must not be viewed as a finite numbers game. He illustrates His point with the Parable of the Cruel or Unmerciful Servant. Christ concludes in Matthew 18:35 with a general statement about forgiving trespasses which reminds us of the petition in the Lord's Prayer.

Trinity XIX- Forgiveness- Matthew 9:1-8

This post is a revised version of a post first published on 10 October 2010.

The Gospel for the Nineteenth Sunday after Trinity (St. Matthew 9:1-8) is another in the recent readings about confrontations between Jesus and the religious leaders of His time. The friends of a paralyzed man bring him to Jesus to be healed. Our Lord sees their faith and heals the sick man. Instead of starting the easy way and simply telling the man to get up and walk, Christ tells the man that his sins are forgiven. Although Christ does not always view illness as caused by personal sin (see for example St. John 9:3), in this particular case, sin is an issue that has to be remedied. The religious scholars are scandalized because in their tradition only God can forgive sins. Even the Aaronic priesthood would not make such a direct declaration of forgiveness. 

His ability to pronounce forgiveness is precisely the point that Jesus wishes to make. The Messianic Son of Man is God's earthly representative, and He is also God incarnate. So He has the power to forgive sins. This is a new power at work in Christ's ministry. Christ brings the Gospel of repentance and forgiveness, and the risen Christ shares His power to declare forgiveness with His Apostles. They spread pardon by preaching the Gospel in word and deed, by Baptism, and by granting absolution. Through the Apostles, the whole Church witnesses, preaches, baptizes, and grants pardon through confession-absolution. From the earthly ministry of Jesus Christ till the end of the age, God's forgiveness is at work in the world in a powerful new way that cannot be found apart from Christ and His Church.

Trinity IX- Prodigals- Luke 15: 11-32

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 certainly the prodigal or wasteful son is important, but we must 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. The example of the prodigal or wasteful son is significant. He represents all of us when we abuse our birthright as God's children, run away from God, eventually come to our senses, and finally return to our heavenly Father in repentance. The other son is also an important example. He seems to be mature, dutiful, and disciplined, but he is self-righteous, and he also needs to repent in a different way. He represents us in our smugness and our moral or spiritual pride. Even at our best, the most dutiful of God's children still need to be humble enough to repent. 

Although both the sons are important and although we should examine our lives in light of their examples, the key character in the parable is the forgiving father. It is the Father who exemplifies the qualities of God the Father. He cares for both sons. 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 drift away from Him in their different ways. Nevertheless, His love endures and is ready to express itself when one of His children repents and returns in humility. In His graciousness, He is ready to rejoice and have a feast when the penitent returns. We all have such a loving, gracious, and forgiving heavenly Father; so let us arise and go to Him in humility.

Fourth Sunday after Trinity- Romans 8: 18-23

Both the Epistle and the Gospel for Trinity 4 are important passages. The Gospel for this Sunday from St. Luke 6:36- 42 is the significant selection on judgment or judging. Although it does not prohibit every form of judgment, it does warn against poor or unmerciful judgments rooted in self-righteousness and hypocrisy. (For further comment on this text, see posts from other years.)

This time, my focus is on the Epistle from Romans 8:18-23. Here the Apostle Paul encourages believers in the face of suffering. We should note Paul's Christian realism. He uses words like suffering, groaning, travail, and pain to speak of some of the earthly realities of a fallen creation. Yet, such harsh realities are not the whole human condition. Through Jesus Christ and the Holy Spirit, hope for glory remains. Believers already have some of the first fruits of the Spirit, and in faith and hope, we await final redemption. God's grace, truth, love, and mercy will eventually triumph!

Ninth Sunday after Trinity

Of course, the traditional Gospel for this Sunday is the famous passage generally known as the Parable of the Prodigal Son. One can emphasize any of the three central characters in the story: 1) the ungrateful and wasteful son who repents and returns home, 2) the merciful, gracious, and forgiving father who celebrates the prodigal's return, or 3) the legalistic and resentful older brother who is jealous and hurt. All three approaches can provide much food for thought.

This year, however, I would like to focus briefly on the parable from the perspective of the Collect of the Day. This collect which goes back at least to the early 600s reads as follows:
Grant to us, Lord, we beseech thee, the spirit to think and do always such things as are right; that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will; through Jesus Christ our Lord. Amen.

This short prayer is a reminder that we all need the gracious guidance of the Lord. Only He can grant us the spirit to think as well as to do the right things. Apart from His grace, we cannot live according to His will. We might be more like wandering prodigals who need to come to ourselves, repent and return to the heavenly Father, or we might be more like dutiful but resentful and self-righteous sons who need to be more understanding, merciful, and loving. In either case, we need the Lord's help. Only He can give us the transforming grace to think and to do such things as are right. Only He can change our attitudes as well as our actions.