Trinity VI- Matthew 5:20; Romans 6:11

 On the Sixth Sunday after Trinity, the Gospel begins with Matthew 5:20: "Jesus said unto his disciples, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.'"  How can this be? The Pharisees were noted for their pursuit of legal righteousness. How can the disciples of Jesus even hope that their righteousness might exceed that of the Pharisees?

We see the answer in the following verses, Matthew 5:21-26. In these verses and throughout the Sermon on the Mount, it becomes clear that our Lord is talking about more than a mere external obedience to the commandments of divine Law. While obeying certain rules can help restrain evil and provide guidance for good behavior, external obedience is not sufficient. Following the rules is not enough because true righteousness involves inner attitudes. God wants us to turn from sin and be renewed inwardly in faith, hope, and love each day. And such repentance and renewal only come through divine grace manifest in Jesus Christ. 

In other words, Matthew 5 refers to the same spiritual renewal discussed in Romans 6:3-11. The only way for fallen human beings to be righteous is through union with Jesus Christ, a union which takes place through Baptism and Faith. This renewal begins with the grace of Christian Baptism, but in our fallen condition, we need new applications of grace until the end of our earthly pilgrimages. Many aspects of life and experience can be associated with renewal, but notably, it occurs through hearing and reading the Word, participating in the Lord's Supper, and constant prayer. Day by day and week by week, we must continue dying to sin and being "alive unto God through Jesus Christ our Lord" (Romans 6:.11) Only the righteousness that comes through living faith in Jesus Christ truly exceeds that of the scribes and Pharisees!

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!

Christmas

Merry Christmas! "And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger" (Luke 2:7). Christmas is about the Birth of Jesus. The appropriate reaction to His Birth is briefly but admirably summarized in the antiphon for Morning Prayer from the 1928 Book of Common Prayer:

 Alleluia. Unto us a child is born; * O come, let us adore him. Alleluia.

May the Christ Child (the eternal Word of God become flesh- John 1:14)) always be at the center of our Christmas celebrations! He has come to us and He keeps coming to us to be our Savior. A blessed Feast of the Nativity to all!

Trinity XXI- John 4:46-54

The Gospel for the Twenty-First Sunday after Trinity comes from John 4:46-54.  A "nobleman" or "official" wants Jesus to come and heal his critically ill son. Perhaps surprisingly, our Lord does not agree to come. Instead, He comments on the excessive popular desire for outward signs and assures the man that his son will be healed and live. 

There are many different ways that God's healing power and grace work through Jesus Christ.  On this occasion, our Lord makes a striking point. He notes the excessive human dependence on signs and wonders. Of course, Jesus Christ does perform many signs and wonders, and they are a real and important expression of His work. However, human beings have tendencies to become too focused on dramatic externals and to ignore the underlying essentials: the power of the divine word and the response of faith. In this healing, there is simply a word from Jesus, a declaration that the father's prayer for his son is answered.  To this word, the official responds in faith. This encounter serves to teach us that God in Christ can use various means to reach out in His grace. And sometimes, as in this case, we simply need to have faith in Christ and His word.

 

Pre-Lent: Sexagesima- Luke 8

The Second Sunday before Lent or Sexagesima (Latin- "sixtieth") continues to lead us to prepare for greater efforts in faith and action. But although we must strive for greater efforts, the Collect 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.

In the Epistle from II Corinthians 11:19-31, St. Paul responds to those Corinthians who do not appreciate his message and mission. They seem to be looking for a leader who is wise or strong in worldly terms. Rather than engage in a debate about his strengths, the apostle Paul ironically glories in his weaknesses. By doing so, he does two things. 1) He actually does point out some of the important ways in which he has served the Gospel. 2) He emphasizes the glory and grace of God. The Apostle teaches that believers are called to serve the Lord in, through, and despite their weaknesses, and then leave the rest to God.

The Gospel from St. Luke 8:4-15 is one of the accounts concerning the Parable of the Sower. This story occurs in three of the Gospels, This Parable is also special because in the text Christ Himself develops an allegorical interpretation. Sometimes, a distinction is made between parable and allegory. In such a distinction, a parable is a brief story that illustrates one key point while an allegorical interpretation develops more symbolic details.

Thus, one can say that the Parable of the Sower points out that the seed (the Word of God) is sown in different soils but still produces much fruit. The allegorical interpretation goes on to look at the different circumstances where the Word of God is received. Understandably. we often want to focus on what kind of soil we are or how we might become more receptive soil. From an individual perspective, our receptivity is something to consider. However, the point of the text does not seem to be primarily about our personal receptivity. In other words, the main point is Christ's ministry and about how His followers can assist in that ministry. The seed has to be sowed; the Word has to be spread. The great Sower and His helpers have a job to do, and they are to spread the Word regardless of the response it receives in diverse circumstances. Although every hearer will not produce good results, some will, and those will produce abundantly.

Easter IV- John 16:13-14; James 1:18-21

The Epistle and the Gospel for this Fourth Sunday after Easter seem to be different and distinctive texts. James 1 has some very practical everyday advice for 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. 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 this word of truth? It is several things. Ultimately, the word of truth is Jesus Christ, God the Son, the eternal Word. And the word of truth is the Holy Scriptures, especially the Gospel of salvation through faith in our crucified and risen Lord. This message is the greatest truth of the universe, and as James 1:21 indicates, when received in humble faith, the word is able to save our souls! Thanks be to God! Alleluia!

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.

Pre-Lent- Sexagesima- Luke 8

The Second Sunday before Lent or Sexagesima (Latin- "sixtieth") continues to lead us to prepare for greater efforts in faith and action. But although we must strive for greater efforts, the Collect reminds us that we "put not our trust in any thing that we do." We depend upon God's power and His grace in all things.

The Gospel from St. Luke 8 also points us toward God's initiative in Christ. It is one of the accounts of the Parable of the Sower. This Parable is special because in the text Christ Himself develops an allegorical interpretation. A parable is a brief story that illustrates one key point; an allegorical interpretation, on the other hand, develops more symbolic details.

Thus, the Parable of the Sower points out that the seed (the Word of God) is sown in different soils but still produces much fruit. The allegorical interpretation goes on to look at the different soils, that is, the different kinds of people, who receive the Word of God. Although we tend to focus on what kind of soil we are or how we might become more receptive soil, the text is primarily addressing the other end of the process. In other words, the point is not mainly about what kind of people might make productive disciples. Instead, Jesus' disciples are being instructed about His ministry and about how they are to participate in that ministry. The seed has to be sowed; the Word has to be spread. The great Sower and His helpers have a job to do, and they are to spread the Word regardless of the diverse responses it receives. Some hearers of the Gospel do not produce good results, but some do, by divine grace, and those produce abundantly.

Modern Christians often focus too much on the mechanics of evangelization. Of course, we should show some prudence in our sowing. We sow the seed where there is some good soil. We make preparations and look for good ministry opportunities. Yet, we must not be overly anxious about such mundane details. The Word that is sown is God's Word, and ultimately, He is the One who brings any good results. We must not trust so much in our own efforts; rather we must learn to trust in the power of God's Word in Christ and in His grace to provide the growth of the kingdom.

Sexagesima- Sowing the Word

The Second Sunday before Lent or Sexagesima (Latin- "sixtieth") continues to lead us to prepare for greater efforts in Christian devotion and service. But although we must prepare for greater efforts, the Collect reminds us that we "put not our trust in any thing that we do." The Gospel from St. Luke 8 is one of the accounts about the Parable of the Sower. Besides occurring in three of the Gospels, this Parable is also special because in the text Christ Himself develops an allegorical interpretation. In biblical studies, a distinction is often made between parable and allegory. In this context, a parable is a brief story that illustrates one key point; an allegorical interpretation, on the other hand, develops more symbolic details.

Thus, one can say that the Parable of the Sower points out that the seed (the Word of God) is sown in different soils but still produces much fruit. The allegorical interpretation goes on to look at the different soils, the different kinds of people who receive the Word of God. Very often we want to consider what kind of soil we are or how we might become more receptive soil. From an individual perspective, our receptivity is something to consider. However, it seems that the text was primarily addressing the other end of the process. In other words, the point was not mainly about what kind of people might make productive disciples. Instead, Jesus' disciples were being instructed about His ministry and about how they were to participate in that ministry. The seed had to be sowed; the Word had to be spread. The great Sower and His helpers had a job to do, and they were to spread the Word regardless of the response it received in diverse circumstances. Although every hearer would not produce good results, some would, and those would produce abundantly.

As we consider evangelism and mission, modern Christians often seem to worry too much about the kind of soil. Sometimes, planting churches and choosing mission projects seem to be becoming social sciences more than exercises in faithfulness. Of course, we should show some prudence in our sowing. The seed does need some good soil. We Christians should make preparations and look for good ministry opportunities. Yet, we must not be too anxious about such details. The Word that is sown is God's Word, and ultimately, He is the One who brings any abundant harvest. We must not trust so much in our own efforts; rather we must learn to trust in the power of God's Word.