Trinity V- Luke 5: 1-11

The Gospel for this Sunday is Luke's account of the call of some of the apostles (Luke 5:1-11). It shows that the Galilean fishermen had a poor night of fishing and that Jesus guided them to a great catch. The example of Simon Peter is emphasized. As in several gospel episodes, Peter is very emotional. He is amazed and frightened because of Jesus' powerful miracle. Peter wants to run away, but Jesus uses this encounter to call Peter and others to follow Him. The great catch of fish becomes symbolic of the call to catch people for the kingdom of God. It becomes a moment of choice, a call for commitment, a challenge to have faith..

The miraculous catch of fish still applies to potential followers of Jesus. It shows us that Jesus Christ is the holy Lord of creation who still works in amazing and surprising ways. The miracle is a call for us to be disciples, and it points to Jesus' ministry of gathering people for the kingdom of God. Like Peter and the other fishermen, we have a vocation. We are called to follow Jesus in all things and to share in His mission of seeking people for God's kingdom. The specifics vary according to our personal gifts and circumstances, but all are asked to contribute to Christ's mission. We are asked to accept Christ's call and have faith in His redemptive mission for us and for others.

Trinity IV- Luke 6:37

This Sunday's Gospel from St. Luke 6 is from the Sermon on the Plain, a section similar to the Sermon on the Mount in St. Matthew. The selection contains many significant sayings of our Lord. One of them is very famous- “Judge not, and ye shall not be judged” (Luke 6:37).

These apparently simple words of Scripture have not always been easy to understand or to apply. On the one hand, we recognize that human beings often misjudge others.  We jump to false conclusions in many cases. We can be harsh about others when we are guilty of similar or worse thoughts, words, or deeds. And even the best human judgments about another person are limited and fall short in some respects. So we must not presume to be totally righteous. We need to keep humble and open minds about other people and their standing before God.

On the other hand, in practical terms, we know that no human being could survive in daily life without making certain judgments about health and safety. And even in moral and spiritual matters, people must make some daily judgments. Both individuals and societies have to make decisions to protect themselves from unwise and bad behaviors. This reality is recognized by Jesus Himself in another passage. In John 7:24, He says, “Judge not according to appearance, but judge righteous judgment.” 

Thus, our verse about not judging should be understood wisely and sensibly. Christians must not judge hastily or unfairly. We must not judge harshly or unmercifully. And we must not presume that even our best human judgments always live up to divine standards. However, we must value divine law and promote high moral and spiritual standards. We must humbly ask divine help to follow righteousness ourselves and encourage others to do so as well. We seek to be merciful, fair, and reasonable in our opinions about human beings and their behaviors. And we try to treat others as we wish to be treated.

Trinity III- Luke 15:1-10

 The Gospel from St. Luke 15:1- 10 contains two brief but well-known two brief parables: the lost sheep and the lost coin.  The parables illustrate the importance and power of divine grace. Human beings tend to be very concerned about what they lose. Thus, a shepherd who loses one sheep out of a hundred and a housewife who loses one coin out of ten will make great efforts to recover what has been lost. And when they do recover the lost item, they rejoice greatly. Christ's parables present the divine attitude toward sinners as being similar to people who find lost items. Our heavenly Lord is concerned over the loss of any soul, no matter how insignificant that person might seem to the world. He keeps searching for the lost, and He and all of heaven rejoice over every soul recovered.

These parables apply to us. We all belong to God, but at various times in different ways, we get lost and God seeks to find us. Each of us has great value to God, and He seeks us out. He offers us His amazing grace in Word and Sacrament; He takes the initiative even when we are unaware. If we have already been found by Him, we should be grateful to Him and live accordingly. If we are still wandering like lost sheep, we should be aware of God's desire to find us and accept His mercy. In either case, human beings should be more aware of and more appreciative of divine mercy and grace.

Trinity II- Luke 14: 16-24

 The Epistle and Gospel lessons for this week bring up the theme of excuses. In daily life, human beings hear or give excuses on all sorts of subjects. We seem to live in an age of excuses. People make all sorts of excuses, great and small. We always seem to find extenuating circumstances for every major or minor failing.

Such human behavior has been around since the Garden of Eden, and we certainly see it in our Gospel from St. Luke 14:16ff. Using the comparison of an ordinary feast, our Lord Jesus Christ points to God's gracious invitation and the human tendency to make excuses. Although insulting to divine grace, such excuses really harm the one making the excuse, not the divine host. God asks for our fellowship but we make excuses, and so we deprive ourselves of His blessings. He can always find other guests who will be grateful.

Each day and each week, God invites us to spend time with Him. He asks us to read His Word and pray, publicly and privately. He offers to feed us in the Lord's Supper. And He hopes that we will accept His hospitality and fellowship with other guests. So we should avoid hesitations or excuses. Except when hindered by events beyond our control, we should accept God's invitation to prayer, worship, and fellowship. Rather than looking for excuses, let us accept the grace that God offers and respond in gratitude.

Trinity I- Luke 16:19-31

The  Gospel for this First Sunday after Trinity is from St. Luke 16:19-31, the parable of the rich man and the beggar Lazarus. The rich man indulged himself and ignored the misery of the beggar at his gate. Eventually, he ended up dead and in torment. By contrast, the poor beggar lived humbly and ended up in paradise. The tormented rich man sought relief for himself and a miraculous warning for his brothers, but he was told that these things were impossible. His brothers would have to heed the guidance already offered through Moses and the prophets.

This parable should serve as a warning to all those who refuse to be spiritually and morally sensitive. God's basic expectations about how to live are clear for all who pay attention. Many great prophets and teachers through the centuries have proclaimed divine expectations. From nature, reason, Scripture, and Christian teaching, human beings have a general awareness that they should honor God and be merciful to their neighbors. We cannot earn our way into paradise, but people are responsible for their moral and spiritual responses to God, and these responses determine our destinies.

Unfortunately, each of us has times when we are spiritually and morally insensitive. We do not always think, speak, or act in accordance with God's will. So we need God's grace and mercy to renew us constantly. May God's grace and guidance available to us through the Law, the Prophets, and the Gospel, open our hearts and help us to live mercifully as our Lord has shown us.

Collect for Trinity

 ALMIGHTY and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity; We beseech thee that thou wouldest keep us stedfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen.

Trinity Sunday

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

Yet, observing Trinity Sunday on the Sunday after Pentecost is certainly appropriate because the coming of the Holy Spirit upon the disciples in power is a completion of the Trinitarian revelation. Talking about the Trinity is more than theology about the nature of God; it is a teaching that summarizes the whole Biblical message. This doctrine is a high mystery that transcends the limits of the natural human intellect. At the same time, the doctrine of the Trinity has practical applications to the life of every Christian.

There are several New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 5-16, Ephesians 2:18, 2 Corinthians 13: 14, 1 Peter 1:2) which express a Trinitarian understanding of God's revelation to humanity. However, the doctrine of the Trinity is subtle and nuanced, and some implications of this belief took time to develop among Christians. Notably, belief in the Holy Trinity was expressed in the ancient baptismal questions about God the Father, God the Son, and God the Holy Spirit. These questions and answers became the basis for creeds such as the Apostles' Creed.  Later,  baptismal creeds also became the basis for doctrinal summaries of the Nicene Creed and the Athanasian Creed (Quicunque vult). 

Affirming the importance of the doctrine of the Trinity does not make believers philosophical theologians. Rather, Christians affirm or confess this basic doctrine for reasons of faith. The doctrine of the Trinity is a biblical Christian belief that is deeply rooted in the experience of redemption and in Christian worship and prayer. Besides summarizing basic beliefs about God's work to save human beings, the doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke in a particular prayer, 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 and the Church- Acts 2

Pentecost Sunday is one of the oldest Christian celebrations. It is rooted in the first-century Jewish calendar where the Greek word Pentecost (meaning "fifty") was applied to the Feast of Weeks. This Jewish feast had associations with the spring grain harvest and with the giving of the Law. This celebration provided the background for the reading from the Acts of the Apostles 2:1-11. The first disciples were gathered in Jerusalem for the feast as they awaited Christ's promised Comforter. In this Christian context, Pentecost received a new meaning when the Holy Spirit came down upon the disciples in a new way and empowered them to proclaim the Gospel of Jesus Christ to Jews gathered from across the world. This key event has been called "the birthday of the Church."

Acts 2 provides a guide for our understanding of the coming of the Holy Ghost. While the divine Spirit does work in many and diverse ways, the emphasis in Acts is upon His work through the community of disciples; that is, the emphasis is on the Spirit's work in the Church. The central gift of the Holy Spirit is to transform a group of ordinary individuals into a bold community of faith with a mission to the whole world. Although the disciples already believed in Christ's Resurrection and Ascension, they needed to receive the heavenly power of the Spirit in order to speak about the Faith.

As Pentecost is a recurring feast, so is the work of the Holy Spirit on and through the Church. Our individual spiritual experiences have their value, but the central issue is the work of the Spirit in the whole Christian community. Christ does not promise the Comforter just to make individual believers feel good; the Spirit comes primarily to strengthen the disciples as the Christian Church who continue the proclamation of the Gospel in the world.  So, as we reflect on the spiritual blessing of Pentecost, let us focus on its significance for the central mission of the whole Christian Church.

Ascension Day- Luke 24; Acts 1

 This year, Thursday, May 9, is Ascension Day, the fortieth day after Easter. In addition to previous reflections on this blog, here is a new reflection on the Ascension.

The Ascension is an important teaching of Scripture (Luke 24; Acts 1; Matthew 28; Mark 16; John 20; Ephesians 1 & 4) and of the ancient creeds. Unfortunately, especially in our time, this central New Testament event is often overlooked, and it deserves more attention.

The Ascension of Christ means several things. 1) It marks the end of Jesus' Resurrection manifestations to the band of original disciples, the completion of His earthly ministry, and Jesus' return to His heavenly Father. 2) The Ascension also points toward and prepares for Pentecost. As Christ tells His followers more than once in the "Farewell Discourses" in the Gospel according to John, His return to the Father will lead to a new and powerful working of God the Holy Spirit among them. Christ's return to heaven means that the mission of His disciples can become less local and more universal. 3) Christ's Ascension also means that His followers have a heavenly mediator and intercessor at the right hand of the Father. From heaven, our Lord Jesus Christ watches over us in all places and at all times. He intercedes for our physical, mental, and spiritual well-being and for our eternal salvation. 

Thus, we see that Christ's Ascension ties a number of Christian beliefs together. It reminds us of all that Jesus Christ has done and is doing to pour His grace into our lives. It is an affirmation of Jesus' earthly ministry and His Resurrection. It is a kind of seal of divine approval on the Incarnation. The Ascension is also a concrete illustration of His continuing work as our unique heavenly intercessor and mediator. In addition, as the angels tell the disciples in Acts 1, the Ascension is a reminder of the Christian hope that Jesus Christ will come again to complete earthly history. Thanks be to God for our crucified, risen, and ascended Savior!

Easter V- Rogation- John 16

 Among Anglicans, the common name for the Fifth Sunday after Easter is Rogation Sunday, and the Monday, Tuesday. and Wednesday of the following week have long been known as Rogation Days. The term "rogation" comes from one Latin term for asking or praying. This word is used in the Latin version of John 16:26, "that I will pray" (rogabo). Originally, Rogation Days were times of Christian prayers for crops that replaced certain pagan customs. Later, litanies and other prayers of supplication were added.

The traditional Gospel appointed for this Sunday (John 16:23-33) continues a series of selections from the Farewell Discourses, and it is especially appropriate for the Sunday before the Ascension. The theme is in the words, "Whatever ye shall ask the Father in my name, he will give it you" (16:23b). This is a strong affirmation that has sometimes been misunderstood. Using Christ's name in prayer is an ancient and laudable Christian practice, but it must not be superficial. Christian prayer must not be distorted into some sort of magical manipulation. Rather, we truly pray in Christ's name when we approach the Father in a Christlike attitude. This is the attitude of Christ in Gethsemene: "Nevertheless not what I will but what thou wilt" (Mark 14:36b). The heavenly Father blesses us through our unity with Jesus Christ, and our prayers should always be in accord with His great purposes of redemption. When we pray with such a spiritual attitude, God does greater things for us than we limited human beings can imagine or comprehend.

Easter IV- John 16:5-15

The traditional Gospel for this Sunday from John 16:5-15 is one of the rich selections from the "Farewell Discourses." Here our Lord seeks to reassure the disciples by speaking of the Comforter, the Holy Spirit. 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).

These verses point to the divine plan for Christ's mission. As Jesus' ordinary physical presence on earth draws to a close, His followers experience some natural human anxiety. They do not really understand much that is about to happen, and they certainly do not want to hear of His leaving. But Christ's death, resurrection, and return to heaven are good for His followers. In heaven, He will intercede for them and prepare a place for them. Furthermore, through a new outpouring of the Holy Spirit, the Comforter, Christ will continue to work among His followers in ways transcending His earthly ministry. The Spirit will guide them into truth. This truth is not some new, secret or unheard of truth, but it is the same truth already manifested in the person of Christ.

The essential point of Jesus' teaching should be clear to Christians. He teaches us that the work of the Holy Spirit must not be separated from the revelation in Jesus Christ, the eternal Word of God. The work of the Spirit among Christians is a series of living applications of the truth already revealed in Christ and His Gospel. So as the Easter season winds down, and we look forward to Ascension and Pentecost, we should appreciate the unity of divine truth. The basic work of redemption in Jesus Christ was a unique time in history, but the same Christ continues to be be present and guide Christians through the work of the Holy Spirit in the Church.

Easter III- John 16:20

The Gospel for this Third Sunday after Easter is from John 16:16-22. This is one of several selections during Eastertide from the “Farewell Discourses.” In these discourses in John, Christ gives His disciples instructions about who He is and about their discipleship. These instructions may have very well been repeated during the forty days after Easter.

A key verse in our Gospel today is John 16: 20: “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.” Joy is a central theme of the Easter season, but we should take time to reflect on its meaning. Christian joy is not simply ordinary worldly happiness; it is a profound spiritual blessing.

During Lent and Holy Week, we emphasized the way of the cross, the sorrows and sufferings of Christ. And we must never gloss over those realities. However, sin, suffering, and sorrow do not have the last word. Jesus Christ rises from the dead. He wins an eternal victory and brings true joy. This joy of Christ is not some fleeting earthly happiness. While joy may sometimes be expressed through ordinary good times, the joy of Christ transcends transitory manifestations. Christian joy is more than ordinary human happiness. It comes from beyond this world. It comes from the goodness, the love, and the grace of God.

True joy can remain in the good times and the average times of ordinary life. And the joy of Christ can also remain through all the difficult times. It can abide with us in sickness, pain, and sadness- even through the valley of the shadow of death. As believers, we still have both sorrows and joys. But there is one joy which surpasses our earthly circumstances- there is the great joy of knowing the presence of the risen Christ with us!

Easter II- The Good Shepherd- John 10:11

In the traditional Gospel for the Second Sunday after Easter from John 10, our Lord boldly proclaims, “I am the good shepherd” (John 10:11). There are two main 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 different dimension. Let us notice that Jesus does not merely say “I’m a good shepherd.” He says, “I am the good shepherd.” The “I am” sayings of Jesus in John’s Gospel are reflections of God’s name in Exodus. 

In Scripture, God Himself is the Good Shepherd of Israel, and by identifying Himself this was, Jesus is claiming a unique relationship with God the Father. So in this verse, Jesus is saying that He is both the human Messiah and the divine Son of God. He is the great leader of the chosen people in both ways. 

The Easter season stresses our hope in Christ. Accepting and trusting Jesus Christ as our Good Shepherd highlights Christian hope in a special way. All too often we are like wandering sheep, but we do have a leader, a shepherd, 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 follow where He leads and accept His nourishment for our souls through His Word and Sacraments.

The Feast of the Annunciation (transferred)- Luke 1

 The 25th of March fell during Holy Week this year, and traditional liturgical practice confines Holy Week to commemorating the Passion and Easter Week to celebrating the Resurrection. Thus, the feast of the Annunciation is transferred to Monday,  April 8. This is indicated on the list of precedence in the Book of Common Prayer and on other calendars

The observance of the Annunciation is based on the story of Gabriel's visit to the Virgin Mary in the Gospel from St. Luke 1:26 ff. On this day, we are reminded of the connection between the Incarnation of Christ and His Passion and Resurrection. The complete story of Jesus Christ has a unified redemptive purpose, and the collect for the day sums up this unity in a beautiful way. Commemorating Christ's first coming is also a reminder to us that we should always live in expectation and preparation for His second coming in glory.

Easter I- Resurrection Peace- John 20:19-23

In the Gospel for the First Sunday after Easter (John 20:19-23), the risen Christ appears to ten Apostles and blesses them with divine peace. Despite reports of Jesus’ resurrection, the disciples remain fearful and timid. The risen Lord comes to where they are hiding, and He brings greetings in the common Jewish manner, saying “Peace be with you.” 

In Scripture, this greeting is an implied prayer for God’s peace, and this implied prayer has a special meaning in light of Christ’s resurrection. At Easter, the common greeting becomes a specific blessing from the risen Lord. Jesus is the embodiment of God’s peace. He reconciles repentant and believing sinners with the heavenly Father. After everything that has happened, the disciples have a special need for His peace. They have not been very faithful. Even after hearing of His resurrection, they are still fearful. So they need to hear reassuring words directly from Christ. 

Jesus shares His resurrection victory over sin and spiritual death with His disciples. Through His Cross and Resurrection, Christ has accomplished the reconciliation of penitent sinners with God. This is true peace, and Jesus shares this divine peace with the apostles. And this peace is not limited to the apostles alone. As the heavenly Father has sent Him, likewise Christ sends the apostles and through them, His whole Church. Jesus Christ is risen and alive, and He wants His peace to spread through His followers.

Christ’s words of greeting remind us that divine peace is part of the Gospel. In Scripture, peace has many implications, and people often have limited or superficial understandings of peace. We need to see peace as a spiritual condition involving the relationship between God and human beings. We also need to realize that the resurrection of Jesus is the high point of scriptural teachings about peace. Faith in Christ can contribute to other types of peace, but most importantly, the risen Christ offers us peace with God. He overcomes our fallen estrangement from God; He offers us new eternal life in God’s holy and merciful presence. And the peace of His resurrection is not some private possession. It is not a secret that we are to keep to ourselves. The risen Christ wants us to share the joy of His spiritual peace with others. When we have living faith in Him, we can begin to share in the peace brought by His resurrection victory over sin and death.