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.

Epiphany II- the Baptism of our Lord- Mark 1:1-11

The Books of Common Prayer from 1549 through 1662 follow the usage of Sarum and do not have a Sunday Gospel on Christ's Baptism during the Epiphany season. The 1928 American BCP re-introduced the reading from Mark 1:1-11 to observe this important event. By coming to John to be baptized, Jesus fulfilled all righteousness. Although sinless, our incarnate Lord expressed His solidarity with sinful human beings who all need cleansing. Jesus also received a special outpouring of the Holy Spirit on His human nature as He began His public ministry. And the heavenly voice acknowledged Him as the Son of God. This moment is a unique manifestation or epiphany of the divine glory in Christ. It also points ahead to His whole public ministry and work for human salvation. 

Because of Christ's uniqueness, there are certainly historical and theological differences between His Baptism by John and later Christian Baptism commanded by the risen lord in Matthew 28:19. Yet, in part, the Baptism of Jesus is also a model for us. He underwent Baptism to point to the human need for the washing of regeneration. He was pure, but we need to be cleansed. He was already in unity with the Spirit while we need to be born anew by the outpouring of the Holy Spirit. He was the Son of God by nature, but we need to be adopted as children of God. Baptism also points us to our ministries. Being baptized into Christ makes us members of Christ's Body and calls us to continue Christ's ministry in this world.

Epiphany- 6 January- Isaiah 49:6

The feast and season of Epiphany begin with the first Evening Prayer near sundown on January 5 ("Twelfth Night"). The name Epiphany is derived from a Greek word meaning “appearance” or “manifestation.” Apart from Good Friday-Easter and Pentecost. Epiphany is the oldest yearly Christian observance. It is certainly older than Christmas Day, and it was the first day widely used to celebrate Christ’s Birth. In Eastern churches of the 3rd and 4th centuries, Epiphany seems to have been associated with all the events surrounding Christ’s beginnings. These events included Jesus’s Birth, the coming of the Wise Men, the presentation of the Infant in the Temple, the Finding of the youth Jesus in the Temple, and Jesus’ Baptism in the Jordan. As the church calendar developed, these events were commemorated on separate occasions. In the Latin-speaking Church, January 6 became associated with the Gentile Wise Men (Matthew 2) and Christ’s mission to the nations.

The theme of Epiphany can be summarized by the divine prophecy in Isaiah 49:6b, " I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." Jesus Christ, the Word made flesh, is the light of God's truth and love shining into a sin darkened world. This light shines on the faithful of Israel and spreads to all nations. May His light illuminate our hearts, minds and souls and shine before those around us!

The Circumcision and the Name of Jesus- 1 January- Luke 2:21; Philippians 2:9

The first of January has been associated with several liturgical observances in the history of the Church. From at least the 800's, the Roman rite commemorated Christ's Circumcision on this eighth day of Christmas. Books of Common Prayer from 1549 through 1928 in the US and 1962 in Canada continued this emphasis. Stressing Christ's circumcision fits in with the reality of the Incarnation. Jesus of Nazareth, God the Son, was a real Jewish male. He humbled Himself, continued the covenant with Abraham, Moses and David, and came to fulfill all righteousness. 

Another emphasis on this day is the name of Jesus. Some recent Anglican calendars have made this the title of the feast, but one also finds an emphasis on the name in the traditional Epistle and Gospel.  In the Epistle from Philippians 2:9, we read, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow..." In St. Luke 2:21 , we read that at the circumcision the child "was called Jesus, which was so named of the angel before he was conceived in the womb."  Of course, Jesus (Greek IESOU, Aramaic YESHUA) was a common Jewish name, meaning "The LORD saves." In the case of this holy child, the common name takes on special significance. This child born in Bethlehem is the Lord Himself come to save His people. And Christ's work in the heavenly Father's plan for human salvation is what gives Him a name above every name. What better way for us to begin the New Year than by praising His holy name and giving thanks for the salvation that has come in the Christ Child!

Christmas 2021- Luke 2: 10-11

In St. Luke 2:10-11 we read, "And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord."

These words of Scripture tell us what we celebrate. Christmas is more than a nostalgic winter festival; it is the proclamation of "good tidings of great joy," that is, the Feast of the Nativity preaches the Christian Gospel. It is the message of God the Son coming into the world to save sinful human beings. If we miss that point, the holiday has no real meaning. So let us acknowledge our need for this Savior, and let us confess our faith in the Christ who has come among us so humbly! Glory be to God on high!

St. Thomas the Apostle- 21 December

It may seem strange that the Feast of the Apostle Thomas occurs so closely before Christmas. The exact reason for the date is buried in ancient Christian history. It may be related to an event such as date of martyrdom, moving of relics, or dedication of a church in his name. Whatever the historical detail, there is also a theological point. Thomas points us to the importance and meaning of Christ's Incarnation, 

Of course, on the Sunday of the Resurrection. Thomas did not see the risen Christ, and he was doubtful. A week later, Thomas did see Jesus when He came to the disciples. Then the doubting apostle made a very strong confession of faith; he affirmed Jesus the Christ as "My Lord and my God" (St. John 20:28).

Thomas is an example that Christ can overcome doubt and use former doubters as faithful witnesses. Thomas is an especially strong witness to the Incarnation when he exclaims that Jesus is Lord and God. As another Advent draws to a close, may we think about these words and their meaning for us. We are not celebrating the birth of just any baby. The Christ Child is unique. Christians share Thomas' affirmation that Jesus is our Lord and God come in human flesh!

Advent IV- John 1: 19-28

The Gospel from St. John 1:19-28 is a second Advent passage about John the Baptist. When questioned about his role, John only claims to be "the voice of one crying in the wilderness" (John 1:23; Isaiah 40:3). He is one who makes the way ready for the Lord. 

This Gospel reminds us that the way for the Messiah or Christ must be prepared. Many people put great effort into the mundane preparation of the season, but they neglect the religious preparations. If we really wish to appreciate the meaning of Christmas, we should spend some special time on spirituality in the next week. We need to read Holy Scripture and pray. We also should meditate about our need for a Savior and the ways that He keeps coming to us. Such serious preparations can help us find true joy in the good news of the Incarnation.

Advent III- The Messenger- Matthew 11: 2-10

In traditional Books of Common Prayer, the Gospels for both the Third and Fourth Sundays in Advent deal with John the Baptist. For this Sunday, the emphasis is upon John as the messenger of the Lord (Matthew 11:2-10). In a sense, John the Baptist was the last of the Hebrew prophets, but he was also more than an average prophet. He was a special messenger sent to be the forerunner of the Messiah. He prepared the way by proclaiming a message of repentance, forgiveness and renewal.

Of course, John the Baptist was a unique figure in the history of salvation, but he was also an example for us. Although Jesus the Christ has come and accomplished His redemptive work, that work has to be applied to human lives again and again. As Christians, we are to continue being messengers of repentance, forgiveness and renewal. Advent is a season to remind us to continue John's preparatory work. In ways appropriate to our circumstances, each of us is called to apply the ancient message to our lives and to the lives of those around us. 

Advent I- Romans 13: 8-14

This Sunday marks the beginning of the Advent season, a time for reflection upon the theme of Christ coming into the world- past, present and future. Advent is also a time of spiritual and moral preparation. Believers are called to renew their commitment to live in ways that embody their faith. Such a renewal of commitment is stressed by St. Paul in the Epistle from Romans 13:8-14. 

After reviewing the general moral law, the Apostle makes two points in practical spirituality. 1) "...now it is high time to awake out of sleep" (Rom. 13:11). Christians must avoid the natural human tendency to sink into spiritual torpor. We must wake up and remain vigilant.  2) "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light" (Rom. 13:12). Knowing that earthly history is moving toward the culmination of divine plans, Christians must constantly cast off sinful tendencies and put on the good qualities that God the Father gives us through Jesus Christ and the work of the Holy Spirit. We must seek light and life through Christ in each day given to us. If we apply these principles of spirituality, Advent can be a valuable time for Christian growth, not just a time of waiting for a holiday.

Harvest Thanksgiving/Thanksgiving Day

Through the ages, many peoples, cultures and religions have observed feasts and prayers of thanksgiving for harvests. The Jewish spring festivals of Passover and Weeks (Pentecost) were in part celebrations of spring harvests, and the Feast of Booths or Tabernacles was related to the autumn harvest (these festivals were also related to historical events).  In medieval and early modern Europe, including England, there were various local occasions when thanks were offered, and over time, local forms of prayer for autumn harvest festivals developed. 

In colonial North America, English explorers and colonists gave thanks in many places that later became the US and Canada. The London Company ordered settlers bound for Berkeley Hundred in Virginia to offer thanksgiving upon arrival and annually thereafter. Thus, on December 4, 1619, the first official English-speaking Thanksgiving service was held at Berkley Hundred. Almost two years later, the Separatists at Plymouth in Massachusetts had prayers and feasting. Of course, the case in Massachusetts in 1621 was dramatic, and it was later publicized by New Englanders. At the time of US Independence, this New England practice was promoted by the Continental Congress. A few years later, the 1789 American Book of Common Prayer included a Thanksgiving Day Office, and parts of this office are still reflected in the 1928 BCP.  The 1962 Canadian BCP also included forms for harvest thanksgiving based on English and Canadian practice.

 It is a normal part of Christian worship to give God thanks for all things. It is also appropriate that we should pause in autumn to give special thanks for the products of the land which sustain and enrich life. As a German hymn based on the Te Deum says, "Now thank we all our God..." 

The 1928 Collect for Thanksgiving Day reads: O most merciful Father, who hast blessed the labours of the husbandman in the returns of the fruits of the earth; We give thee humble and hearty thanks for this thy bounty; beseeching thee to continue thy loving-kindness to us, that our land may still yield her increase, to thy glory and our comfort; through Jesus Christ our Lord. Amen.

Sunday next before Advent/ Trinity XXV- John 6:14, Hebrews 8:6

The 1892 and 1928 American BCPs and some other Prayer Books assign the 1549/1662 propers for Trinity XXV to "the Sunday next before Advent." The Collect, the Epistle (actually from chapter 23 of the prophet Jeremiah), and the Gospel from St. John all contain themes appropriate to anticipate Advent. 

The Gospel (St. John 6:5-14 ) is the familiar story of feeding the 5000. In addition to several points about Christ's nature and work, this story reminds us of the expectations and hopes that Jesus fulfilled. When the people saw His miraculous act, they affirmed that He was "that prophet that should come into the world" (St. John 6: 14 ). He is the one who was to come. He is the prophet like Moses predicted in Deuteronomy 18:15,18.  Indeed, Jesus is much greater than Moses. Not only is He greater than Moses by His divine nature, but He also establishes a covenant greater than the one established through the work of Moses (Hebrews 8:6). 

Of course, orthodox Christian believers think that Jesus is much more than a prophet, but we know that He is also a prophet. In fact, prophet is one of the three functions (along with priest and king) that Christian theology has often used to characterize the work of Christ. Jesus is not just any prophet but the long-expected one. 

As we end a Christian year on this Sunday, we are reminded of completion. Jesus Christ fulfilled the prophecies; He was and is the One to come. He completed the work of redemption that was in progress from Adam, continued through Noah to Abraham, and was present in the ministry of Moses and subsequent Hebrew prophets. As we look back at that biblical history, we also look forward. We anticipate a new church year and the continuing work of redemption. Jesus is the One who has already come, but He is also the One who will come again. Although He has accomplished the great acts of redemption, we still await the consummation of His Kingdom. We live between the times, and we continue to look at both great challenges and great opportunities for growth in faith and in service.

Trinity XXIV- Healing- Matthews 9 18-26

For the Twenty-Fourth Sunday after Trinity, the written collect has roots in the seventh century. It stresses divine goodness and pardon in contrast to human frailty. 

The Gospel from St. Matthew 9:18-26 gives two interwoven examples of Christ's restoration of frail human beings- one young and one who has suffered for twelve years. The account begins with the synagogue official whose daughter is at the point of death. In response to the father's urgent appeal, Jesus sets out to see the girl. Along the way, the woman with the bleeding problem reaches out for what she hopes will be an anonymous cure. She does not escape unnoticed, and Jesus says that her faith has enabled her healing. Then at the synagogue ruler's house, the situation is serious. The daughter seems to have died, and the official mourners have already arrived. Jesus, however, puts a stop to the mourning and lifts the girl up from her deathbed. 

 In these two situations, we see different examples of human desperation: the urgent illness of the official's daughter and the chronic condition of the older woman. Jesus brings divine grace to both cases of human weakness. God in Christ is ready to reach out, but for healing to take place, there is a need for faith. The faith that both the girl's father and the afflicted woman had in Jesus the Christ opened the way for divine power to work. Whatever our frailties- of body, mind, or soul- may our faith in Christ open us to His restorative work.

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 XXI- Ephesians 6: 10-20; John 4:46-51

The Collect for the Twenty-first Sunday after Trinity is an ancient one, first recorded in the Gelasian Sacramentary (a Gallican-Roman rite from the eighth century or earlier). The themes are divine pardon and peace that lead to service.

The Epistle from Ephesians 6: 10-20 is a well-known passage that uses a description of Roman armor to bring out a number of references to the ways that God helps us in the struggles against evil in this world. The Apostle Paul exhorts his readers to be strong, not only for their own spiritual well-being and sanctification, but also in order to pray for him and the advance of the Christian message.

The Gospel from St. John 4:46-54 concerns a topic that is very common in the Scriptures- and very common among all human beings- healing. All people need physical healing from time to time, and even when physical health is good, there are other afflictions of mind and soul. Today’s reading about the nobleman and his son is one striking miraculous healing, but it is more. It is a sign of who Jesus is, and it is a spiritual encounter. The result is that a proud man and his household come to humble faith in Christ.

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.