Trinity XII- Mark 7:31-37

The Gospel for the Twelfth Sunday after Trinity is from Mark 7:31-37. Like the collect for the day, it emphasizes divine mercy and grace. It is a miracle of the healing of a deaf-mute. This miracle takes place in the Decapolis, a region east of the Jordan. In the first century, this region had both Jewish and pagan Greek-speaking inhabitants. This circumstance points to the significance of Christ's ministry for all people. The healing of a deaf-mute of unspecified national origin suggests that divine grace is for all peoples. This healing also points to Christ's fulfillment of Messianic prophecies (Isaiah 35:5 and Ezekiel 24:27). So this fairly simple Gospel passage points to two profound themes: 1) the universality of divine mercy and grace, and 2) the arrival of the Messianic kingdom in the person of Jesus Christ.

Trinity XV- Galatians 6, Matthew 6, and the Collect

 For the Fifteenth Sunday after Trinity, both the Epistle and the Gospel are relevant passages for our Christian faith and life. In the Epistle from Galatians 6:11-18, St. Paul emphasizes the need to look beyond legalism to faith in the crucified Christ. In the Gospel from Matthew 6:24-34, our Lord stresses the importance of right priorities. He warns that we must put God and His kingdom first. Earthly material matters must not dominate our lives; spiritual concerns for God give human life its only real meaning.

On other occasions, I have focused on the details of each of these passages, but this week, it struck me how both these concerns are held together and illuminated by the Collect of the Day. The text of the Collect for the Fifteenth Sunday after Trinity dates at least to the Gelasian Sacramentary compiled in the 700s, but it may be more ancient. This thematic prayer for the day highlights the overwhelming importance of divine mercy and grace. 

Both the Church and individual Christians are beset by many frailties. On our own, we would not have faith in the crucified Christ or make God and His kingdom our first priority. We all fall in thought, word, and deed. Therefore, we pray that the Lord God may keep us in his perpetual mercy, protect us from all things that hurt us (especially our souls), and lead us to everything that brings His salvation into our lives. We do seek right beliefs about God and good Christian living, but both the Church and the individual believer are totally dependent on divine mercy and grace!

Trinity XV- Matthew 6: 24-34

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

Trinity VII- Feeding the Four Thousand- Mark 8:1-9

Food and eating are common themes in human life and in Holy Scripture. The Gospel for this Seventh Sunday after Trinity is the miracle of Jesus Feeding the Four Thousand from Mark 8:1-9. This account may seem more familiar than it really is because a similar Feeding of the 5000 occurs in all four Gospels. So let us highlight a few details in this account. 

As is the case in many New Testament miracles, we see that our Lord is moved with compassion. Besides having a general concern for human need, Jesus cares for particular people in particular circumstances. The  people in this account have shown interest in Christ's spiritual message and have come out into an unsettled area to hear the Gospel. Any food they brought is gone, and Christ is concerned that they return home safely.

We should also note the location. It happens in the Decapolis, a predominately Gentile region beyond the Sea of Galilee. So the crowd that listens to Jesus is probably a mixture of Jews and Gentiles. While Jesus’ earthly ministry focused on the Jews, this is one of several examples where He also ministers to Gentiles.

In addition to these details, let us highlight two points. Point 1) - This physical miracle has spiritual and symbolic importance. The meal Jesus provides points toward the Messianic kingdom of God. People from various places and backgrounds come together, grow in faith, and are fed by God and His Christ. They are fed from seven loaves, and there are seven baskets of food remaining. Seven is a biblical number representing fullness or completeness. This means that Jesus the Messiah brings fulfillment or completion. Those who follow Him may not always have lavish feasting, but they do receive good, satisfying, and strengthening nourishment.

Point 2) – The miracle of Feeding 4000 teaches us what Jesus Christ continues to do for people from all sorts of backgrounds. He provides us bread from heaven. He Himself is the very bread of life. He provides us the bread that nourishes, strengthens, and satisfies our souls. He meets our deepest needs as spiritual and moral beings. He feeds us through Word and Sacrament. Whenever we are open to His Word in Scripture and His Presence in the Eucharist, He offers us forgiveness, grace, and renewed strength to follow Him. Thanks be to God for His Son Jesus Christ, the living bread from heaven!

Palm Sunday- What Kind of King? Matthew 27, Isaiah 53

 In the twentieth-century, many churches began observing an autumn Sunday in honor of Christ the King. The intention may be good, but it sometimes seems a redundant afterthought. The Christian Church has long had another, older, and more directly biblical Sunday with the theme of Christ as King. That is, the last Sunday in Lent, commonly called Palm Sunday. This Sunday already highlights the Messianic kingship of Jesus.

The Scriptures often read on this Sunday reference Jesus as king in different ways. The Old Testament prophecy from Isaiah 53 shows the Suffering Servant who becomes ruler of God's people. Zechariah 9 prophesies the peaceful arrival of God's king to reign over Israel. The Epistle from Philippians 2 refers to Jesus Christ as the great ruler to whom every knee must bend. The four Gospel accounts of Jesus' triumphal entry into Jerusalem show Him being honored as the Davidic king. 

The Passion narratives from the Gospels also contain references to the kingship of Jesus. For example, consider the traditional Gospel for the Sunday from Matthew 27. Jesus and Pilate discuss kingship. The Roman soldiers in their hall cruelly ridicule Jesus as a Jewish king. At Golgotha, the crowds, the Jewish leaders, the Roman soldiers, and the impenitent thief all taunt Jesus for being a humiliated king. Roman officials mock Jesus and the Jews by attaching the official accusation "King of the Jews" to the cross. Although His enemies and even His disciples fail to understand the spiritual nature of His kingdom, He suffers and dies because He is king of God's people.

It should be clear that Palm Sunday and Holy Week concern Jesus as the divinely anointed King. The question is what kind of king He is. Many people in the first century were looking for a king, and some hoped that Jesus might be the One, but He did not meet their expectations. They wanted a king who offered external worldly power and material benefits. They did not want a king who humbly offered spiritual and moral benefits. Unfortunately, many people, even many who claim to be Christians, still have similar worldly expectations. However, Jesus transforms the idea of king, and in humility, He offers us a different way. Let us use this Holy Week to reflect on Him, cast off our false hopes, and turn to Him as true king of our minds, hearts, and souls!

Septuagesima- Matthew 20, I Corinthians 9

This Sunday is Septuagesima (the Latin word for "Seventy). On the traditional calendar of the Western Church, it is the beginning of the Pre-Lenten season which consists of three Sundays. This semi-penitential season developed in the Middle Ages extends the preparation for Easter.

In the Epistle from I Corinthians 9, St. Paul makes an athletic comparison from ancient Greco-Roman culture that is certainly still appropriate. If people are willing to expend so much effort for physical training, they should not expect less effort in spiritual training. After all, the goal of spiritual training is much higher; it is worth incomparably more than any athletic prize. 

Despite the need for spiritual discipline, in the Parable of the Laborers or Workers from St. Matthew 20, our Lord also teaches us that the kingdom of heaven is not centered on our human efforts. The kingdom is God-centered, and He transcends human understanding. God is free to do as He chooses and is gracious beyond measure. Any reward from Him is really a gift that is not earned, and He is free to bestow His gifts as He pleases. He does not owe us anything but gives generously. So while we should not neglect human training and effort, our focus must always remain on God's call and divine graciousness.

Advent I- Romans 13: 8-14

 Many people know that the word Advent is derived from a Latin root that means "to come." The collect and readings for the First Sunday in Advent share the Advent theme of the coming kingdom. Each selection develops this theme in a slightly different way.

In the Epistle from Romans 13:8-14, the Apostle Paul speaks of the law of love, and he relates loving behavior among believers to the approaching day of the Lord when Christ shall judge all people. Since time marches on toward the end of personal earthly life and the end of human history, believers should be ready always. We should live our lives pursuing all that is spiritually and morally good. And Advent is a special time to emphasize our preparations to meet Christ, in our present life, at the time of death, and at the end of history.

Trinity XX- The Wedding Feast- Matthew 22:1-14

The Gospel from Matthew 22:1-14 is one of several parables which compare the kingdom of heaven to a feast, in this case, a royal wedding feast. The king prepares the meal and invites the guests, but the invitees despise the invitation. Some simply ignore it while others attack and even kill the messengers sent to them. The king responds to such ingratitude and evil forcefully. He destroys the evildoers and seeks new guests for his feast. In the customs of that time, he even has appropriate garments provided for them. Yet, one guest still refuses to be grateful and to cooperate. He does not bother to dress appropriately, and he is cast out.

By repeating the gracious invitation of the king and the ungrateful responses of some guests, this parable stresses two points about the heavenly kingdom.  First,  the kingdom is based on the graciousness of the divine King. God always has the initiative. He invites people to His feast. He extends the offer of fellowship with Him. He provides all that is needed. Secondly, however, the invited guests are expected to respond in gratitude. People must accept the divine invitation and prepare in appropriate ways. The divine host provides all that is needed to join the celebration, but He will judge those who despise or reject His grace.

As Christians, we must keep both of these points in mind. We are dependent upon the graciousness of God. He invites us; He calls us. And He provides all that we need to enjoy His company. Nevertheless, He also expects appropriate responses from us. Refusing to accept His call and ignoring His gifts brings judgment and exclusion from His presence. 

Fifth Sunday after Trinity- Luke 5:1-11

The traditional Gospel for Trinity V is St. Luke's account of the call of the apostles (Luke 5:1-11). This version includes some details not included by Matthew and Mark. Like other passages, this one mentions that the first disciples were Galilean fishermen. It adds that they had just had a poor night of fishing and that Jesus guides them to a great catch. Simon Peter is amazed and frightened because of Jesus' holy power. Jesus ignores such fear and calls Peter and the others to follow Him. He promises that they will catch people for the kingdom. They accept the call and leave their fishing business to others.

The miraculous catch of fish is an amazing event in itself, but it is also a miracle which points beyond itself. It points the Galilean fishermen and us to Jesus' ministry of gathering people for the kingdom of God. It is a call to discipleship. It is about Christian vocation. Like Peter and the other apostles, we are asked to leave behind old ways in order to follow Jesus in all things and in order to share in His mission of seeking people for God's kingdom.

Trinity II- Invitations to the Banquet- Luke 14; 16-23

Like many Scripture passages, today’s Gospel from St. Luke 14:16-23 involves food. Jesus tells a parable about a great banquet or feast. In the first century, a householder wishing to host a big dinner party would send out a servant with many preliminary verbal invitations. Based on the responses, the feast would be prepared. When all was ready, the host would then send the servant back to bid the guests to come.
In the parable, the guests who originally accept the invitation begin to make excuses when the feast was ready. They prefer to do other things. They try to invent excuses. But the host will not to be outdone. He wants to share the feast with somebody. Since his respectable and prosperous neighbors back out, he sends his servant to bring in some less respectable neighbors, complete strangers, and passers-by.

We can easily see two points about the kingdom of God in this parable. One is a warning about making excuses. A second point is about inviting people. Since I have stressed the danger of excuses on previous occasions, this time, I focus on the invitation.
Our mission as servants of the divine host is to invite people to share in the spiritual feast. There is always room for more guests at the spiritual feast. And God asks us as His servants to invite others to the feast.

Although everyone may not appreciate the invitation, we are not to give up. Our master wants us to keep seeking newcomers. There are still many besides us who would appreciate the offer. Many souls in this world long for spiritual nourishment. Many people need the bread of life that comes through Word and Sacrament.
The role of inviting others is easier for some of us than for others. Some are more outgoing; some speak to others more naturally; some meet more people. So everyone doesn’t have to use the same approach. We don’t all have to extend our Master’s invitation in the same way or to the same numbers of people. But whatever our personalities and approaches, inviting others to share in God’s gracious provision is a basic duty of His servants. Each of us should seek to invite others to share in the gospel feast.