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.

Trinity VII- Hungering for Righteousness- Mark 8:1-9

The Gospel for this Sunday from St. Mark 8:1-9 is one of several gospel accounts about Jesus feeding the thousands who came to hear Him (in this case, 4000 people). One can see several points in the account- Christ's miraculous power, His compassion for those in need, and the somewhat ambiguous response of His disciples. However, in re-reading the story this week, I was struck by another point: the identity of the people who received His miraculous act of compassion.

Without a doubt, the compassion of our Lord extends in some ways to all people. He surely cares for all hungry people. But in this instance, the physically hungry are not random human creatures. They are people who have followed Jesus out into the countryside and listened to His teachings for three days. They are physically hungry because in the words of the Sermon on the Mount, they "hunger and thirst after righteousness" (Matthew 5:6). So here we see Christ's special mercy that nourishes those who seek to follow Him.

Trinity VI- True Righteousness- Matthew 5:20-26; Romans 6:3-11

 For this Sixth Sunday after Trinity, let us begin with the first verse from the Gospel. Matthew 5:20 says, "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.'" What does this mean? The Pharisees were noted for their pursuit of legal righteousness. How could the disciples of Jesus even dare to hope that their righteousness could exceed that of the Pharisees?

We see the answer in Matthew 5:21-26. In these verses and throughout the Sermon on the Mount, it becomes clear that our Lord is not talking about a mere external legalistic obedience to the commandments of divine Law. While following certain rules helps restrain evil and provides some basic guidance, external obedience is not sufficient. Just following the rules is not enough. Seeking true righteousness involves inner attitudes. It means constant repentance and renewal in faith, hope, and love. Ultimately, true righteousness must come through divine grace poured into our sinful lives through Jesus Christ. 

In other words, Matthew 5 is referring to the same spirituality found in the Epistle for the day from 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. Disciples become righteous through dying and rising with Christ. This is symbolized initially in Christian Baptism, but in this fallen world, it must be constantly renewed until the end of our earthly pilgrimages. This renewal can take place in many ways, 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)

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.

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!

Third Sunday after Trinity- I Peter 5:5-11

This week, my attention has been drawn to the Epistle for the Third Sunday after Trinity: 1 St. Peter 5:5-11. In this passage, believers are urged to be humble. As surprising as it may be to some people, humility is the best way to withstand evil. In particular, the passage warns against the devil. Many modern people doubt the existence of the devil while some others have an exaggerated view of his presence and power. Even many professing Christians lack a sound biblical understanding of evil.

Of course, the New Testament, as shown by today's epistle from I Peter, takes the devil or Satan very seriously, and Christians are called upon to resist his influence. Pride is Satan's great flaw, and pride puts human beings in a vulnerable spiritual position. Humility, on the other hand, means that we are less likely to pursue evil. Humility is a recognition of our proper place in the universe and an acknowledgement of our dependence upon what God has done for us in Christ. We do not depend upon our own feeble efforts to defeat evil; we depend upon divine grace. Through grace, believers pass through the sufferings and afflictions of this world, and we look in faith and hope to our eternal future with Christ.

Trinity Sunday

Trinity Sunday is unique on the Church calendar in several ways. Historically, its origins are late. It seems to have been observed first in the early 900s in what later became Belgium and to have spread rapidly in northwestern Europe, including England. The observance was not added to the Roman calendar until the 1300s. Another distinction of Trinity Sunday is that, unlike other major holy days, it focuses on a doctrine rather than an event. 

Decades ago, I came to realize two central points about the doctrine of the Trinity. First, it is definitely rooted in Scripture. While the word "Trinity" and an explicit definition are not found in a single key passage, the Trinity permeates the whole Biblical canon. A person cannot reject this doctrine without discarding many Scripture passages, especially in the New Testament. 

Secondly, the doctrine of the Trinity is an essential part of a Christian perspective. It provides the structure of the ancient Creeds and hymns which summarize God's work to save us from our sins. The doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke at a particular moment, Christians are always calling upon the Triune God. We look to God as our heavenly Father through the mediation of His Son Jesus Christ prompted by the inspiration of the Holy Spirit. Glory be to the Father, and to the Son, and to the Holy Ghost...

Pentecost, commonly called Whitsunday- John 14: 15-31

Pentecost is one of the great feasts of the Church based on Scriptural accounts of the descent of the Holy Spirit. The name comes from the Greek word "fifty." This title was applied to the Jewish "Feast of Weeks" which is the fiftieth day after Passover. Later, the Church assigned the commemoration to the fiftieth day after Easter. (The other English name for this day means "White Sunday," and it comes from the northern European custom of administering Baptism to white-robed candidates on this feast.) 

The Gospel for Pentecost (St. John 14: 15-31) continues the series of selections from Christ's Farewell Discourses. A key verse in the selection is 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.". In view of  the diverse opinions that some Christians have about the Spirit over the centuries, this verse provides important guidance. 

This guidance 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 persons of the Holy Trinity must not be separated.

2) While 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 is a continuation of the teaching of Jesus Christ, the incarnate Word.

3) As the Holy Spirit teaches, it does not bring a separate new revelation. 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 teaches us about Jesus Christ.

Ascension Day- Acts 1; Luke 24: 49-53

This Thursday is the fortieth day after Easter which has been the observance of Christ's Ascension (Acts 1; St. Luke 24:49-53) since at least the fourth century. By the fifth century, St. Augustine of Hippo was speaking of it as a universal custom. According to an old English tradition, it was known as "Holy Thursday" (an appropriate title but nowadays one sometimes associated with Maundy Thursday). The Ascension is a major feast commemorating a Scriptural reference to our Lord's earthly life and a doctrine taught in all three of the ancient Creeds of the Church. 

Unfortunately, the schedules of contemporary life make it hard for many people to observe this day at a church. Nevertheless, let us keep the day in our devotions and meditate on its meaning. Christ, the eternal Word, God the Son, has returned to His heavenly home at the right hand of the Father. This is for the good of Christ's followers in two important ways. 1) Our Lord is in the place of greatest honor and power interceding for us. 2) His return to heaven points us to Pentecost and the sending of the Holy Spirit to work among His people in new and powerful ways. Alleluia. Christ the Lord ascendeth into heaven; * O come, let us adore him. Alleluia.

Fourth Sunday after Easter-The Spirit of Truth- John 16: 5-15

The Gospel for Easter IV (St. John 16:5-15) is another in a series of selections from the "Farewell Discourses." The verses for today actually precede the selection for last Sunday. Our Lord addresses the worries of the disciples that He will go away. He says, "I tell you that it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you" (16: 7). A little later, He adds, "when he, the Spirit of truth is come, he will guide you into all truth..." (16: 13) 

As the time of Christ's ordinary physical presence on earth draws to a close, His disciples are anxious about the change.  Nevertheless, He teaches them that those days had to end, and such a change is both necessary in the divine plan and good for believers. A new chapter in Christ's work was soon to begin through a new outpouring of the Holy Spirit, the Comforter. In this way, Christ continues to work among His followers through the Spirit. The Spirit is a guide into truth; not some new, secret, or unheard-of truth, but the truth already revealed in the person of Jesus Christ. 

Like those first disciples, modern Christians are often uncertain and confused. Sometimes, we still view the days of Christ's earthly ministry with a certain nostalgia. We like to imagine that we would be better disciples if He were still walking among us bodily. We like to imagine that we would have deeper faith, more enthusiastic commitments, and holier life-styles. Of course, in reality, we probably wouldn't be much different. The weaknesses of human nature and the availability of divine grace are still the same.

Another issue is that Christians have often gone to extremes and wild tangents when talking about the Holy Spirit. Such problems existed in apostolic times (for example, in the Corinthian church) and have appeared down through Christian history. Some people tend to ignore the work of the Spirit while others attribute all kinds of strange things to the Spirit.  Extremists get caught up in emotional sensations, in exaggerated or distorted doctrines, or in excuses for unruly and immoral behavior. However, we need to exercise caution. The truth into which the Spirit guides us must always be based on, be an application of, the truth already revealed in the life, teachings, and redeeming work of Jesus Christ. As we look back to Jesus' life, death and resurrection and look forward to Pentecost, we must keep the work of Christ and the work of the Holy Spirit connected. The basic truth was revealed in Christ, and that truth remains valid for all time; now the Holy Spirit keeps guiding us as we apply that truth in each of our lives.

A General Thanksgiving

A few days ago when considering A Prayer for All Sorts of Men, I also realized that I had not really devoted a post to A General Thanksgiving.  This beloved prayer reads as follows:

Almighty God, Father of all mercies, we, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and lovingkindness to us, and to all men; [* particularly to those who desire now to offer up their praises and thanksgivings for thy late mercies vouchsafed unto them.] We bless thee for our creation, preservation, and all the blessings of this life; but above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies that our hearts may be unfeignedly thankful; and that we show forth thy praise, not only with our lips, but in our lives, by giving up our selves to thy service, and by walking before thee in holiness and righteousness all our days; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen.

The wording of this prayer may have been influenced by earlier prayers, but the 1662 Book of Common Prayer included its present form. It was written by "conforming Puritan," Bishop Edward Reynolds. In 1662, it was placed among the Occasional Prayers section after the Litany, but the 1789 American BCP printed it in both Morning and Evening Prayer. The original phraseology, the paucity of capitalizations (compare the General Confession, the Lord's Prayer, the Creeds) and the punctuation do not easily promote unison recitation, but it became popular over the last century for the congregation to join in saying these words. The 1878 Irish BCP and the 1928 American BCP recognized this variation with rubrics

A General Thanksgiving praises and thanks God for natural and supernatural blessings, allowing for special circumstances by a parenthetical. It seems to echo I Timothy 2:1, Philippians 4:6, and Colossians 1:27 as well as other Scriptures. It focuses on the redeeming work of Jesus Christ and refers to the means of grace and Christian hope. Then there follows a petition that our thanks and praise may be sincere and expressed in our lives. This prayer is beautiful, meaningful, and appropriate for many contexts.

Second Sunday after Easter- The Good Shepherd- John 10:11-16

This Sunday has often been called Good Shepherd Sunday because of the Gospel from St. John 10:11-16. This short selection can be approached in a number of ways, but the key idea, as in much of St. John's Gospel, is the identity of Jesus Christ. Two times in these verses, Jesus says, "I am the good shepherd" ( St. John 10: 11 and 14). These are "I AM" sayings where Christ alludes to His divine nature (see Exodus 3:14). Indeed, throughout the Old Testament, the primary shepherd is the Lord God (for example, Psalm 23). This is a unique role; Christ is not just "a" good shepherd, but rather "the" good shepherd. 

Some of the things that being the good shepherd means are highlighted in our Gospel. Jesus says, "the good shepherd giveth his life for the sheep" (10:11- and in slightly different words in 10:15). An ordinary conscientious shepherd faces danger for his sheep, but Christ the Good Shepherd does more. He offers Himself as a sacrifice for His flock. This refers to the unique redemptive work of Jesus through His Passion and Death. 

The overwhelming significance of His self-offering is further developed later in John 10. There our Lord points out that since He lays down His life voluntarily, He can also take His life up again (10:17-18). In other words, the Good Shepherd does more than just die for His sheep. He also rises to life again and continues to care for His flock. Christ the Good Shepherd is not like a hired hand who does not have a sense of ownership. Instead, Christ can affirm, "I am the good shepherd and know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father" (10:14). The relationship between Christ and His flock is deeply personal and loving; it reflects the relationship between God the Father and God the Son. There is a closeness and a deep knowledge of one another. There is an abiding and profound commitment to mutual well-being. 

This close relationship between Christ and His sheep has further implications for Christ's flock, that is to say, for His Church. Our Lord sums it up in these words, "And other sheep I have... and there shall be one flock, and one shepherd" (10:15). The close tie that the sheep have with their Good Shepherd means that they also have a close tie with each other. Even if they are scattered among different folds and have never met one another, they are still united because of their relationship with their shepherd. All true followers of Christ are related to each other. This relationship among believers is not their accomplishment; it is Christ's. In this world, Christians may be better or worse at expressing their unity in Christ. But the unity already exists; it is an underlying reality based on our unity with Christ Himself.

A Prayer for All Conditions of Men

This morning, it dawned on me that I had never written a post about one of the most beloved Anglican prayers, A Prayer for All Conditions of Men. It reads:

O God, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly goodness all those who are any ways afflicted, or distressed, in mind, body, or estate; [* especially those for whom our prayers are desired;] that it may please thee to comfort and relieve them, according to their several necessities; giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen

Although quintessentially Anglican, this prayer was not yet written at the time of the earliest editions of the Book of Common Prayer. During the seventeenth century, a longer form of this prayer was written by the Reverend Dr. Peter Gunning, a Cambridge high churchman.  Dr. Gunning  (later bishop) intended this prayer for use in Evening Prayer when the Litany was not said. In 1662, revisers of the BCP edited out some redundant intercessions and included this intercession among the occasional prayers provided after the Daily Offices and Litany. The 1789 American BCP included this prayer among the basic options for Morning and Evening Prayer (perhaps because Americans tended to use the Litany, the Bidding Prayer, and the Prayer for the Whole State of Christ's Church infrequently).

The Prayer for All Conditions of Men includes three general petitions- 1) for divine grace and enlightenment, 2) for the universal Church and its mission and unity, and 3) for all those afflicted in any way. When employed with other office prayers for guidance, for civil authority, and for clergy and congregations, the most common intercessions are included in Morning or Evening Prayer. Furthermore, the phrase in brackets allows for more specificity to local or personal needs. So although every Anglican recitation of the Daily Office does not require the use of this prayer, it is beautiful and useful, and it deserves to be said frequently (and not hidden among numerous prayers at the back of a book),

Easter- Resurrection Faith- John 20: 1-10

The Paschal Feast, the Feast of the Resurrection, or Easter is the high point of the biblical message and of the church year. The one who accepted terrible physical and spiritual suffering to save us from sin has risen from the dead to offer us new life, in this world and the next. Easter is the great dividing point in human history. The Resurrection is, among other things, the seal of divine approval upon the earthly life, ministry, and death of Jesus. It is the key event that transforms a band of disheartened and defeated disciples into faithful witnesses and ministers of the Good News. The whole New Testament is written from the standpoint of faith in the risen Lord Jesus Christ. The apostolic writings are also written to inspire and strengthen that same Resurrection faith in others. 

In the traditional Books of Common Prayer, the first Easter Gospel from St. John 20. 1-10 refers to the importance of faith. The initial reaction of the women at the empty tomb and of the apostles who hear the women's report is not faith but fear and curiosity. When the apostles hear the first reports, Simon Peter and the other disciple (traditionally identified as John) run to see for themselves. Peter goes in first to see the grave clothes. Then that other disciple enters, "and he saw and believed" (St. John 20:8). The empty tomb is a real and important event. But acknowledging the empty tomb is only a first step. This first step must be followed by the second step shown by John; that is, the empty tomb demands the response of belief or faith. 

So on this Easter, may divine grace renew our faith. Let us accept with faith what the empty tomb tells us about Jesus. He is unique. He is not merely someone who has recovered from physical death. He has experienced Resurrection; He has conquered death. He has overcome the forces of evil, destruction, and death for all time, for all who truly believe in Him. He is the Word of God incarnate, the Messianic King, God the Son. By overcoming death, He has (in the words of the collect) "opened unto us the gate of everlasting life." Christ lives, and because He lives, we also may truly live in union with Him. Alleluia. The Lord is risen indeed; O come, let us adore him. Alleluia.

Good Friday

"Then delivered he [Pilate] him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was Jesus Of Nazareth The King Of The Jews. " (John 19:16-19)

In the words of the Prayer Book Litany, we pray-

By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost,
Good Lord, deliver us.
In all time of our tribulation; in all time of our prosperity; in the hour of death, and in the day of judgment,
Good Lord, deliver us.