Pentecost and Preaching the Gospel

The traditional BCP lesson appointed for the Epistle on Pentecost is from Acts 2:1- 11. It concludes, "we do hear them speak in our tongues the wonderful works of God." What are these Galilean Apostles proclaiming? Although inspired by the Holy Spirit, and although Peter cites Isaiah about pouring out the Spirit, the core message is not about the Holy Spirit; the heart of the proclamation is the Gospel of Jesus Christ. 

A few verses later, Peter makes this clear. In Acts 2: 22-24, he preaches, "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." This is the heart of the Gospel, the Christ-centered core of the Christian proclamation.

The same basic proclamation is also alluded to in the Prayer Book Gospel for Ascension Sunday. In St. John 15:26, Christ tells the Apostles, "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." The whole point about Pentecost is not about the mechanics of inspiration. And although we honor the coming of the Holy Spirit in a new way, Pentecost is not about the Spirit alone. The point is that the Holy Spirit testifies about and for the crucified and risen Jesus Christ. The Spirit of Truth enables Christ's followers to be faithful witnesses to and proclaimers of the Gospel of salvation. How the Spirit came and the variety of gifts bestowed are of interest, but the main issue is that the presence of the Holy Spirit brings faith in and witness to the saving work of Jesus Christ, the divine Word, God the Son.

Ascension Day 2018

As I have mentioned before, Ascension Day is a significant but often neglected observance rooted in Scripture. There are several meanings associated with Christ's Ascension. Today I am struck by the fact that one purpose of Christ's Ascension is to intercede for us at the Father's right hand. Recently, the Rogation days have reminded us to pray; Ascension Day comforts us with a reminder that Christ is always praying for us as He watches over us from heaven.

Easter II- The Good Shepherd

In St. John 10:11, our Lord boldly proclaims, “I am the good shepherd.”  There are two aspects of Jesus’ claim. 1) Jesus is claiming to be the Messiah-a leader like King David in many ways. 2) By calling Himself the Good Shepherd, Jesus of Nazareth is also moving His claim to a higher level. In John’s Gospel, “I am” sayings from Jesus are reflections of God’s name in Exodus. Furthermore, Jesus does not merely say “I’m a good shepherd.” He says, “I am the good shepherd.”

God Himself is the Good Shepherd of Israel, and this claim by Jesus is a reflection of Jesus’ unique relationship with God the Father. So Jesus is making a powerful claim. He is both the human Messiah and the divine Son of God. He is the great leader of the chosen people in both ways. 

Jesus cares for God’s flock. He nourishes their souls.  Jesus is not a hired hand who will abandon the sheep in hard times. The sheep recognize Him; they know that He is worthy of their trust. He looks after them even when it hurts Him. He lays down His life for their sakes, and Jesus Christ has the power to take up His life again for the sake of the flock. Even from heaven, He continues to watch over His human flock, intercede for them, and send His Holy Spirit to guide them.

Easter is a season that stresses our hope in Christ. Knowing that Christ is our Good Shepherd highlights such hope in a special way. All too often we are like wandering sheep, but we do have a leader that we can trust. Easter is a celebration and a proclamation of the depth of our Shepherd’s love and of His victorious power. So let us heed Him and have faith in Him. Let us be loyal and stay near our Good Shepherd. Let us accept His guidance and nourish our souls with His spiritual food and drink, with His Word and Sacraments.

Easter Day 2018

St. John 20: 1-10.

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home. 

There is so much that can be said about the Resurrection of our Lord Jesus Christ. It is the central event in human history. It is the foundation of all Christian theology. It is central in Christian liturgy and celebration. It is the basis of hope. It is the great example of divine love and mercy. All those things and more deserve our attention. Yet, personally, the key is the reaction of the young beloved disciple- "he saw and believed." At that point, he did not understand all the Scriptures or have a developed theology; he simply believed in the living Lord Jesus. On this day, that is where we all need to start. Jesus Christ is risen!

Ash Wednesday- Lenten Fasting

In a religious context, fasting means abstaining from all or certain foods and/or drinks for a certain period for devotional or spiritual reasons. Technically, fasting does not mean other forms of self-denial or self-discipline. Although "fasting" from media, shopping, or other favorite pastimes and personal indulgences may be good or useful, that is not what Scripture and Christian tradition mean by fasting. Giving up or abstaining from meat (fowl included) has often been associated with fasting, but the traditional Anglican term for that practice is "abstinence."

So what are the general Anglican expectations about Lenten fasting? Traditionally, all forty days in Lent (the Sundays not included) are days for fasting to some degree. That means food intake should be reduced and simplified. In addition, the BCP indicates that most Fridays throughout the year are days of abstinence from meat. Furthermore, a person may choose to give up some favorite food, beverage, or activity.

There are several purposes for religious fasting. It is penitential or a reminder that we need to control our physical desires and habits. It is also an encouragement or a positive reminder that we need to spend more time in Scripture and prayer. Fasting can remind us that our souls need spiritual nourishment as much as our bodies need nourishment. Although not primary, there can also be some side benefits to fasting such as a healthier mind in a healthier body or more time and money to donate to charitable causes.

As important as fasting is, there are also several dangers. One is that our fasting must not be done self-righteously (see Matthew 6). A related danger is a legalistic attitude. Many Anglicans and others get too caught up in the rules- either too demanding or too much searching for loopholes. In addition, fasting practices need to be reasonable and consider our ages, health, general diets, medications, and activity levels. For example, please don't pass out from fasting, especially if you are driving!
So I urge everyone to keep a good Lenten fast as part of his/her devotional life. And as good Anglicans, be well-ordered, be prudent, and avoid extremes!

Labor Day and Christian Vocation

I must admit that I have never considered American Labor Day an important holiday. I grew up in a rural area where Labor Day was often viewed as an urban holiday. Most people where I lived tended to ignore the day. Even the schools in my county did not include this holiday till I was in my early teens. At most, Labor Day was sometimes an evening to fry fish, grill burgers, or make ice cream. Over the years, the observance has slowly become a part of the landscape all over the US. Religiously speaking, in some churches that I have attended, the Sunday before Labor Day has often been a day to add a little prayer for all people in their work.

However, the concept of Christian vocation does deserve more attention than we often give it. St. Paul's epistles repeatedly remind believers that they have been called in various ways to various stations in life and to various forms of service. Although a vocation to ordained ministry is certainly important, Christian vocation is a broader concept. A vocation is also more than a job or an occupation, although a job or an occupation can be part of the way an individual Christian expresses his/her vocation. In fact, every Christian has a general vocation or calling to faith in Christ expressed in all of life. Each Christian also has a unique combination of sub-vocations, including job(s), varied family and social roles, community responsibilities, and religious service.

Such a view of vocation goes back to the Scriptures and was renewed during the Reformation era by Luther and other reformers. In the BCP, the General Intercession in Family Prayer asks that every member of the Church "in his vocation and ministry, may serve thee faithfully" (1928 BCP, p. 590). And the Prayer "For Every Man in his Work" speaks of  "our several callings" (1928 BCP, p. 44). Labor Day is an appropriate time for us to pause and consider how we may be of greater service to God in all our callings or vocations.

Pentecost 2017

Over the years, I have commented on Pentecost or Whitsun week in a variety of ways. The readings and liturgical resources from the Prayer Book are rich. All remind us of the special work of God the Holy Spirit that began among the disciples fifty days after Christ's Resurrection and ten days after His Ascension. This year, I would like to focus on the work of the Holy Spirit by juxtaposing two contrasting passages from the Gospel of John.

The first verse is John 3:8 -"The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” These words of our Lord stress the mystery and the freedom associated with the work of God the Holy Spirit. It is not tangible and not always predictable. It goes beyond our normal human categories and expectations.

The other passage is John 16:13-14 - "When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you" (ESV). These words of our Lord emphasize the truth and continuity of divine revelation. Although Pentecost marks a new phase in the work of God the Holy Spirit, the Spirit continues the work of God the Son, Jesus Christ. Despite the mystery and sometimes unexpected details, the truth is the same. The Spirit is free but orderly and not chaotic. If we want to understand the Holy Spirit's work in the Church and in our lives, we must always relate it to those things revealed in the life and work of Jesus Christ.

Thus, we Christians need balance in our responses to the work of the Holy Spirit. We need to be open to some new and surprising applications, but we also need to maintain a sense of continuity. There are three divine Persons but only one God and one divine revelation.

Ascension Day- Acts 1: 1-11; Luke 24: 49-53

Thursday May 25 was the fortieth day after Easter, the commemoration of Christ's Ascension. Because it falls on a weekday, modern Christians have often ignored this ancient and biblically based observance. However, the Ascension of our Lord is a teaching of Scripture and the ancient creeds, and if we pause to consider, it has deep meanings for us as believers.

Let us consider three meanings of the Ascension. 1) The Ascension marks Jesus' return to His heavenly Father and the completion of the earthly ministry He began at the Incarnation. Although God the Son, the eternal Word of God, was at work before and has been at work since, those thirty odd years were unique in human history and in God's work for human salvation. The Ascension marks a glorious completion of Christ's earthly ministry.
2) As Christ tells His followers more than once in the Gospel according to St. John, His return to the Father also prepares the way for a new and powerful working of God the Holy Spirit among human beings. As long as Jesus was physically present on earth, the disciples would tend to be localized in Palestine. His return to heaven and the new descent of the Holy Spirit means that the Christian mission can become universal.
3) Christ's return to the heavenly Father means that His followers everywhere have a heavenly mediator and intercessor at the right hand of the Father. Our Lord watches over us in all places and times and intercedes for our well-being and eternal salvation. So His Ascension is a strengthening reminder of all that He has done and is doing to pour His grace into our lives.

Rogation Sunday and Rogation Days- John 16:23-33

The Fifth Sunday after Easter and the Monday, Tuesday and Wednesday of the following week are associated with the word "rogation"- from one Latin word for "pray." In other posts, I have commented on  about praying "in Christ's name" and on the meaning and history of Rogation in the liturgical calendar.

This year, my perspective is more personal. In the last couple weeks, illnesses in the family have driven home again the importance, the privilege, and the graces associated with prayer in a variety of forms and from a variety of sources.
Whether from the Book of Common Prayer, the Bible, other devotional sources, or extemporaneous promptings, prayer is so important throughout each day. May our prayers in all forms remain lively expressions of faith! May we never take this gift for granted! In the words of a nineteenth-century gospel song- "What a privilege to carry/Everything to God in prayer."

Is Anglicanism Reformed Catholic?

In Anglican circles, one sometimes hears or reads that Anglicanism is "reformed catholic."  That is an interesting phrase, and with qualifications, most Anglicans over the centuries might accept the description. However, there have been great differences in the understanding of and application of the term "reformed catholic." So, let us think about the concept. 

For some Anglicans, reformed has meant Reformed in a "Swiss" sense.  They see a major theological influence on the English Reformation in figures such as Melanchthon, Bucer, Bullinger, and Calvin. Of course, these reformers often influenced English church history. Although the Anglican Church never officially accepted all of their ideas or practices, the English Church did have close ties with these continental Reformers for about a century.

For some other Anglicans, catholic has meant accepting medieval Thomism, Tridentine definitions, or Vatican II theology. While catholic Anglicanism has shared points with those traditions, Anglicans do not accept their formulations and practices on significant points. The most notable disagreements center around the role and authority of the Bishop of Rome. The Anglican tradition does not accept papal claims or papal theological definitions from the Middle Ages, Trent, Vatican I, or Vatican II. Their views of papal authority are not compatible with the historic tendencies of the Anglican tradition. The Bishop of Rome "hath no jurisdiction in this Realm of England" (Article XXXVII), either civilly or ecclesiastically. The same applies among all Anglicans.

A broader understanding of the term "reformed catholic" has existed among many Anglicans over five centuries. Anglicans have been "reformed catholic" in the sense of honoring both the best doctrine and practice of the ancient church and key insights of the Reformation era.  Anglicans have recognized that the Medieval and Renaissance Church needed serious reforms, while also affirming the catholic elements of their heritage, especially elements of liturgy and theology received from the Church of the early centuries.  Most Anglicans since 1559 have respected both the ancient Catholic tradition and major insights of the Reformation. Being both catholic and reformed has been a characteristic of the Anglican heritage, and it remains a distinctive description of orthodox Anglicanism.

Easter 2017

I often find myself a little lost for words about Easter. The Resurrection of our Lord Jesus Christ is the overwhelming expression of divine power and grace in all human history. Sermons, hymns, and liturgies are important and humanly necessary responses, and yet they only scratch the surface. So for me, the reading of a resurrection Gospel and basic prayers of thanksgiving, including a simple early Communion service, make the point as well as the largest and most theatrical liturgies.

The Lord is risen! Christ is risen indeed! Thanks be to God. Alleluia!

Thoughts on Good Friday- John 18-19

I did not manage to observe Good Friday the way I planned. Unexpected events disrupted my schedule. Nevertheless, I did hear some impressive homilies/meditations and music over the media. In my drives, I also dropped in on two services. The clergy and others who make these services possible are to be commended for their efforts and their witness to the cross of Christ. And it was important to me to be present for at least short times in churches with other Christians who were also thinking of Christ's sacrifice for our salvation.

Most importantly for my spirituality, there were a few moments when I really meditated on some of the collects and the Passion Gospel from St. John. My heart and mind focused on the meaning of it all. I prayed the Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy upon us sinners") for myself, my family, and all people, and a sense of simple gratitude for divine love and grace flooded over me. So although  my personal plans for spending the day were derailed, God still used Good Friday to speak to me. Thanks be to God, the Father, and the Son, and the Holy Spirit for the mighty and fearsome deeds of redemption and for His loving grace!

Palm Sunday?

Most contemporary Christians, even those who do not use many rituals/ceremonies,  know the Sunday before Easter as Palm Sunday. And on the first day of the week before Christ's Crucifixion and Resurrection, the Gospel account of people praising Jesus and waving or strewing palm branches (in Matthew 21 and other places) is lovely and meaningful. As believers, we certainly think that Jesus was the Christ and deserved to be honored as a king coming in peace. So reading the Palm Gospel is appropriate, and there is nothing inherently wrong with having a few leaves of palms or other tress in commemoration.

Unfortunately, there are problems associated with this day from the first century onward. The crowd that praised Jesus did not really understand or appreciate Him. Five days later, some of the same people may have been yelling "crucify him."
In addition, from about the 8th century, the medieval church got carried away with the ceremony of the Palms. It became more and more elaborate, and in the popular consciousness overshadowed the more ancient liturgical emphasis of the Passion Gospel. So it should not be surprising that in 1549 Archbishop Cranmer tried to shift the emphasis. The ceremony of the Palms was abolished, and from then through 1662, Anglican Prayer Books simply called the day "The Sunday next before Easter." Even the American revision of the Book of Common Prayer in 1928 remained subdued in calling the day "The Sunday next before Easter, commonly called Palm Sunday."

Over the years, it seems that we have seen a repeat of the medieval developments. Ceremonies, palm leaves, music, and processions have become more and more widespread and elaborate. And in many Anglican and other churches, these cute rites have come to overshadow the Scriptural, ancient Catholic, and Reformation emphasis on Christ's Passion. While there are positive elements in observing Palm Sunday, one can see why Cranmer felt obliged to abolish it.

Too Much Lent?- or Not Enough?

In a previous post, I spoke of some basic Lenten devotions, and certainly Lent is an important time of preparation. Observing this season devoutly can help us commemorate our Lord's crucifixion and resurrection more deeply. Yet, sometimes I wonder about our observances. In our parishes, we often have special services, more people at Wednesday night studies with simple meals, extra devotional booklets,  etc. I don't deny the the devotional and disciplinary value of such observances. Each one of them can be good and useful.

However, sometimes we may overdo them. The Lenten schedule may lead us to exhaustion or to a jaded feeling. And at times, we seem to be seeking merit before God just as much as the medieval church did. Furthermore, we sometimes seem to expend so much time and energy during Lent that we have little left for Easter and the season commemorating the Resuurection. So as we approach the last two weeks of Lent, let us assess our seasonal devotional life. If we have been lazy, then it is a good time to dedicate ourselves to new efforts. And if we have been hyperactive and bordering on works righteousness, let us calmly focus on the meaning- which is what God has done in Christ, both His atoning suffering and death and His gracious offer of new and eternal life.

Lenten Devotions

There are many devotions around for Lent. Some of them are good or useful. Yet, I never quite understand the fascination with some of the exotic options that abound. Those who follow the church calendar and a lectionary, and who say traditional Christian prayers do not really need to go searching for novel approaches. There are already various possibilities available.

One can do a full or abbreviated Morning and Evening Prayer. And those who do not have the time or understand all the rubrics for the standard offices could read a Psalm and/or New Testament lesson from the daily lectionary and use traditional prayers in the morning, at noon, or in the evening. The traditional collects for Ash Wednesday or other days in Lent could also be used appropriately on any day in Lent. Finally, the Great Litany makes an excellent corporate or personal devotion during Lent.

So personally, I don't need a new book of contemporary Lenten meditations, especially those that ignore the Christian liturgical and devotional heritage. The Prayer Book is rich and scriptural, and it is adaptable, especially in personal devotions. So even if you use some other devotions to stimulate your thoughts, I urge reference to a traditional Prayer Book for the basics.