Christmas 2025

The Christian tradition is marked by two great periods based on events in the life of Jesus. The central commemorations are related to the redemptive acts at Holy Week and Easter; the second period centers on Christmas. Christmas and Holy Week/Easter Sunday bring the same Gospel message in different ways.

The church calendar associates many meaningful and beautiful passages of Scripture with the birth of Jesus, the eternal Son of God, who came to earth as a human infant. There are numerous Old Testament prophecies from Isaiah, Jeremiah, and others. There are epistle readings such as Hebrews 1, Titus 2, and Galatians 4. And of course, there are the Gospel accounts from Matthew, Luke, and John. Each of these Gospels has its own beauty and deep significance. One can say that Matthew 1& 2 focus on Joseph's perspective, that Luke 1& 2 reflect the point of view of the Virgin Mary, and that John 1 emphasizes the timeless theological meaning. 

All these Scriptures complement one another and provide believers with a broad vista for meditating on the meaning of Christ's Birth. They help us move beyond the beautiful but simplistic imagery of a childhood pageant, and they provide deep nourishment for heart, mind, and soul. They teach us the truth that Jesus Christ, the only-begotten Son of God, "came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man" for us and for our salvation (Nicene Creed). In other words, Scripture teaches us that Christmas is about more than a family festival or the birth of a great man; it is about our eternal salvation. That spiritual reality is where we need to put our emphasis, not merely for a few moments on Christmas Eve or Christmas morning, but for twelve days and more!

Alleluia. Unto us a child is born; * O come, let us adore him. Alleluia. (Christmas Antiphon for Morning Prayer, 1928 Book of Common Prayer.)

St. Thomas the Apostle

The traditional feast of St. Thomas the Apostle is on December 21, but because the 21st is the Fourth Sunday in Advent  this year, many transfer the commemoration to Monday, December 22. We tend to associate St. Thomas with the Resurrection since he confessed his faith in the risen Christ on the Sunday after Easter. Nevertheless, it is also fitting to remember Thomas before Christmas since he was a great witness to Christ's Incarnation. After doubting the Resurrection, in St. John 20:28, Thomas affirmed his faith in Jesus the Christ as "my Lord and my God." Thus, Thomas proclaimed the great truth that the man Jesus is divine. As Advent draws toward a close, let us focus on such faith in Jesus Christ, God the Son, who came to earth as a human babe.

Advent IV- Philippians 4; John 1:19-28

On this Fourth Sunday in Advent, the Epistle from Philippians 4:4-7 has a lighter tone. It exhorts us to rejoice, and it reminds us that "the Lord is at hand." Despite the serious human condition and its sinfulness, there is a true reason for joy and hope. Our joy and hope come from the peace that God offers through Jesus Christ.

The Gospel from St. John 1:19-28, like the one for last Sunday, is another Advent reference to the message of John the Baptist. When asked who he is, John refuses the usual titles. He will only admit to being "the voice of one crying in the wilderness" (John 1:23; Isaiah 40:3). He makes the way ready for the Lord; he points to the One coming after him, the One who is much greater. 

John the Baptist reminds us that the way for the Messiah or Christ must be prepared. Because the One who is to come is so great and so holy, we must take His coming into our lives very seriously. Our preparations for Him should be greater than our preparations for any ordinary human guest.

Preparation is necessary, especially in spiritual matters. Thus, a genuine appreciation of Christmas requires thoughtful reflection. A religious Christmas does not happen by accident. Spiritual preparation is usually needed for a meaningful celebration of Christ's birth. We need to reflect and pray about the redemption He brings. And we should also remember that Christ continues to come to us. He comes to us each day and each week in Word and in Sacrament. He offers us His grace, mercy, and peace.

Advent III- Matthew 11:2-15

 The Gospel for the Third Sunday in Advent is from Matthew 11:2-15. In this selection, John the Baptist is in prison awaiting Herod Antipas' judgment. John sends two of his followers to meet Jesus. They ask if Jesus is the expected Messiah. 

Jesus replies to them with a two-fold proclamation. First, He points to the miraculous and redemptive acts taking place in His own ministry. These works fulfill the Messianic prophecies. Secondly, Jesus points to the purpose and value of John the Baptist's ministry. John is the prophetic forerunner of the messianic Redeemer. Finally, Jesus concludes with an exhortation. Those who have ears should hear; that means that they should be perceptive about the contemporary religious circumstances. They should realize what God is doing in the ministry of John the Baptist and in the ministry of Jesus. Jesus is the Christ who fulfills the ministry of John and all the biblical prophets. 

During Advent, we focus on the prophecies about the coming of the Christ. Among the Hebrew prophets, John the Baptist has a special role. We should honor him, but we should also look beyond him. We should look to Jesus, who gives meaning to the work of all the prophets. May we be sensitive and perceptive regarding God's redemptive work in the past and in our own lives!

Advent II- Romans 15:4; Luke 21:33- Scripture

In the Anglican tradition, the Second Sunday in Advent highlights the importance of Holy Scripture. We see this importance in two verses in the Scriptures for the day. Romans 15:4 says, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." In St. Luke 21:33, Jesus says, "Heaven and earth shall pass away: but my words shall not pass away." 

In theory, all Christian groups maintain that the Bible is a foundational Christian authority, but Christians from varied backgrounds view this authority in distinctive ways. Traditional Anglicans do not read or understand Holy Scripture in isolation. The Bible is our primary doctrinal and moral authority, and it contains God's self-revelation for all generations of Christians.  However, Anglicans believe that Scripture should be understood within the community of faith, the Church. Thoughtful believers from different times and backgrounds have agreed on the basics, and they have summarized Scriptural beliefs in the ancient Creeds (Apostles, Nicene, Athanasian). In the sixteenth century, Anglicans called these biblical principles "things necessary to salvation" (Article of Religion VI).

The basic and necessary teachings of the Bible are clear and are expressed in the Creeds, the Commandments, the Lord's Prayer, and the two greatest Sacraments (Baptism and the Eucharist). Such Scriptural teachings are good and powerful. Yet, these Biblical teachings are not magical formulae. We cannot separate Scripture from the core historic interpretations of Christ's catholic and orthodox Church. A true understanding and application of Scripture is not an isolated individual experience; it comes through divine grace and the working of the Holy Spirit in the body of believers from all times and places. 

During Advent, we think about the coming of Christ, the incarnate Word. As we reflect, let us also meditate on the written Word in Holy Scripture. May we be open to reading, hearing, and learning from God's Word in the Bible throughout Advent and all the days of our lives!

Advent I/St. Andrew the Apostle- Matthew 21

This Sunday, November 30, is both the Feast of St. Andrew and the First Sunday in Advent. Andrew first brought his brother Simon Peter to see Jesus, and they began to follow Him together. Advent I begins a new church year and the season of preparation for Christmas. Since the fourth century, Advent, a word derived from the Latin word "coming," has been a time to emphasize the theme of Christ's coming into the world.

At first glance, the Gospel selection from Matthew 21:1-13, a Palm Sunday reading, may seem strange. Yet, when read at this time of the church year, the account is primarily a reminder of the varied ways that Jesus Christ comes into human lives. Christ, the Messianic King, came into the world long ago. He keeps coming to us through the work of the Holy Spirit in Word, Sacrament, and prayer, and Christ will come again to conclude earthly history on the last day. 

As Matthew 21 shows, Jesus comes humbly and peaceably as our rightful ruler who does not have to prove Himself. Yet, even when He comes in this simple and peaceful way, He automatically brings rebuke and judgment upon human corruption. Such human corruption perverted the purposes of the Jerusalem Temple and still corrupts the Church in this world. So, as our Lord purified the Temple, so also He must purify His Church repeatedly. Both the institution and individual Christians need to be cleansed and renewed. As we begin our Advent preparations for the great Christmas festival, let us also examine our souls. Only through spiritual self-examination, repentance, and renewal in faith can we truly develop an appreciation for the good news that Christ's coming brings.

Sunday next before Advent- Jeremiah 23:5-8; John 6:14- Endings and Beginnings

This Sunday is the last Sunday of the church year, and there have been various ways of dealing with it. Sometimes it has not received special attention. Since the 1970s, some modern calendars have inserted new observances such as the feast of Christ the King. Certainly, we should always be aware that Christ is our King, but the 1928 Book of Common Prayer followed a different approach to include this theme. The 1928 revisers looked back to the Sarum tradition for the name of the day and for the collect and lessons.  

The collect and epistle point to the need for a new beginning. In the liturgical epistle, which is actually a selection from the prophet Jeremiah. Jeremiah 23:5-8 looks to the day when the Lord God will raise up a Branch from the Davidic line. This new king will lead His people in justice and righteousness. His acts of redemption will overshadow the Exodus from Egypt, God's great act of redemption from the past.

The Gospel also points to a new beginning and makes a similar point. The crowd is impressed by the miracle of the loaves and fish. Despite their lack of true appreciation, in John 6:14, they call Jesus "that prophet who should come into the world." They are referring to Moses' prophecy in Deuteronomy 18:15-19. In his prediction, Moses implied that a new prophet, like Moses but greater, would come to speak more directly from God. Christians see this prophecy fulfilled in Jesus (see Hebrews 3:1-6).

As long as this world endures, human beings will always undergo endings and new beginnings. Christ is our King and the greatest Prophet. He is also our great high Priest (Hebrews 4:14-15). In all our beginnings and endings, especially in spiritual, devotional, and moral matters, we depend on Him to lead us into greater righteousness. We need His grace to renew us through all the changing times and circumstances of life.

Trinity XXII- Matthew 18:21-35- Forgiveness

The Gospel for the Twenty-Second Sunday after Trinity is from Matthew 18:21-35. This passage consists of two sections on forgiveness. In the first brief part (18:21-22), St. Peter wants to know the limits of his responsibility to forgive. According to one Jewish tradition, forgiving someone three times was sufficient. So when Peter suggests that forgiving seven times might be enough, he is being generous. Jesus, however, tells Peter that it should be "seventy times seven." Of course, keeping a mental count of 490 incidents would be impractical and unlikely. Thus, in other words, our Lord is telling Peter and us that we are not to keep count of how often we forgive. We should be gracious as God is gracious.

The second part of today's Gospel (St. Matthew 18:23-35) has been called the parable of the unjust or unmerciful servant. In this parable, a servant owes his king an enormous debt, a billionaire's debt. He and his family are about to be sold into slavery. The man begs for an extended payment plan, and the king writes off the whole debt. Rather than being humble, grateful, and kind, the servant goes out and ruthlessly tries to get every penny from a fellow servant who owes him a comparatively minuscule debt. When the king hears of this lack of mercy, he revokes his previous decision and punishes the unjust servant to the full extent of the law. Then our Lord adds the key conclusion in Matthew 18:35, "So likewise shall my heavenly Father do also to you, if ye from your hearts forgive not every man his brother their trespasses."

All the debts that we human beings owe each other are minuscule in comparison to what we owe our heavenly King. We can never repay God for what He has given us and forgiven us. Our trespasses are enormous offences against divine goodness, and we are completely dependent upon divine mercy. So we too must show mercy by forgiving others. As we pray repeatedly, "Forgive us our trespasses as we forgive those who trespass against us."

Trinity XXI- John 4:46-54

 The Gospel for the Twenty-first Sunday after Trinity is from John 4:46-54 and is the second Galilean miracle in St. John's account. A "nobleman" or "official" wants Jesus to come and heal his critically ill son. Our Lord does not agree to come. Instead, He comments on the popular desire for outward signs and assures the man that his son will live. 

This account serves as an important comment on God's healing power at work in Jesus Christ. All too often, the human mind likes to say that God always works in certain ways. Of course, certain divine characteristics remain constant. God is always loving, holy, powerful, and merciful. Yet, God's redeeming and healing power and grace work through Jesus Christ in a variety of ways. Sometimes, Jesus heals a person in His immediate presence; sometimes, He heals a person at some distance. Jesus may or may not have a conversation with the person. On occasion, Jesus utters a declaration of forgiveness of sin. He may touch the person who is healed, or, as in this story, there may be a simple word from Jesus indicating that the prayer is answered. This variety of approaches is a reminder that God in Christ can use diverse means to express His power and grace. Thus, we need a faith that trusts in Christ to work in the way He chooses for our healing and redemption!

All Saints Sunday- Revelation 7:9-17, Hebrews 12:1, Jude 3

 Around All Saints Day, many Christians make references to departed saints. Some Christians stress invoking the prayers of the faithful departed. Other Christians fear that any observance of the day may be dangerous. Still others may mention the day as a generic memorial day for those who have died. 

However, traditional Anglicans have sought a more balanced or moderate approach. We maintain teachings that we consider agreeable to the Holy Scriptures and consistent with the best teachings of the ancient church. We reject the medieval overemphasis on the role of past saints, while respecting their examples and recognizing a spiritual communion among all those who are faithful to Christ. As Revelation 7:9-17 illustrates, true believers from all groups and times praise God as those still on earth do daily and weekly. As Hebrews 12:1 reminds us, we are surrounded by a great cloud of witnesses, and as Jude 3 exhorts us, we should keep contending for the faith once delivered to the saints.

Prayer Book Calendars have retained many days honoring saints. The faith and examples of the saints should be honored and followed. Although the medieval cult of saints sometimes went in extreme or semi-idolatrous tangents, respect for the heritage of the saints has been a basic part of orthodox Christianity.

In conclusion, let us remember and honor the saintly Christians who have gone before us and handed down the biblical faith. However, let us be careful in our enthusiasm lest we exaggerate their importance and detract from Christ's role as our unique Mediator! 

Trinity XVIII- Matthew 22:34-46

The traditional Gospel for the Eighteenth Sunday after Trinity is from St. Matthew 22: 34-46, This selection consists of two brief dialogues between Jesus and the Pharisees. In the first part, Jesus shows affirms His continuity with the Old Testament. With many other teachers, He asserts the primacy of two great commandments: to love God above all and to love one's neighbor. These two commandments summarize the principles of the Hebrew Scriptures, and Jesus' public ministry is about applying these principles in different situations. 

In the second part of today's Gospel selection, Jesus points to His unique identity. Applying rabbinic methods of interpretation to Psalm 110, Jesus implies that He is the Messiah (or the Christ). He points out that the Christ is far greater than His ancestor David. Indeed, the implication is that Christ shares divine majesty. This powerful claim will continue to be developed in the rest of Christ's earthly ministry and throughout the New Testament. Jesus is both a great teacher and King David's greatest descendent, but He is much more. He is God the Son incarnate, the unique mediator and redeemer!

St. Michael and All Angels- 29 September- Revelation 12:7

 On Anglican calendars, 29 September is a date to honor the role of St. Michael and All Angels in the divine plan for salvation. In Scripture and Christian tradition, angels play several roles, one of which is to assist believers in their struggle against evil. In particular, the Archangel Michael is known as the defender of God's people from the attacks of the devil and his evil forces (Daniel 12:1). 

The harsh realities of worldly life are certainly reminders of our need for supernatural assistance from Michael and the great host of holy angels. Each day, Christians struggle with human weakness and temptation, and the daily news brings new reports of natural disasters, diseases, political corruption and violence, crime, and general moral decline.  Some of the bad things are natural consequences of a fallen world, but as Scripture reminds us (Ephesians 6:12; 1 Peter 5:8; Revelation 12:7), our struggles are not merely against flesh and blood.  The devil and his evil forces constantly seek to tempt and destroy us. Therefore, we always depend on divine aid through the grace of the crucified and risen Christ applied by the working of the Holy Spirit. And one way that God helps us is through the watchful protection of His angels who assist believers in the battle against evil.

These worldly realities make the Prayer Book collect for St. Michael's Day especially meaningful for believers: 

O everlasting God, who hast ordained and constituted the services of Angels and men in a wonderful order; Mercifully grant that, as thy holy Angels always do thee service in heaven, so, by thy appointment, they may succour and defend us on earth; through Jesus Christ our Lord. Amen.

Trinity XV- Galatians 6, Matthew 6, and the Collect

 For the Fifteenth Sunday after Trinity, both the Epistle and the Gospel are relevant passages for our Christian faith and life. In the Epistle from Galatians 6:11-18, St. Paul emphasizes the need to look beyond legalism to faith in the crucified Christ. In the Gospel from Matthew 6:24-34, our Lord stresses the importance of right priorities. He warns that we must put God and His kingdom first. Earthly material matters must not dominate our lives; spiritual concerns for God give human life its only real meaning.

On other occasions, I have focused on the details of each of these passages, but this week, it struck me how both these concerns are held together and illuminated by the Collect of the Day. The text of the Collect for the Fifteenth Sunday after Trinity dates at least to the Gelasian Sacramentary compiled in the 700s, but it may be more ancient. This thematic prayer for the day highlights the overwhelming importance of divine mercy and grace. 

Both the Church and individual Christians are beset by many frailties. On our own, we would not have faith in the crucified Christ or make God and His kingdom our first priority. We all fall in thought, word, and deed. Therefore, we pray that the Lord God may keep us in his perpetual mercy, protect us from all things that hurt us (especially our souls), and lead us to everything that brings His salvation into our lives. We do seek right beliefs about God and good Christian living, but both the Church and the individual believer are totally dependent on divine mercy and grace!

St. Matthew the Apostle/Trinity XIV- Matthew 9:9-13

This year the Fourteenth Sunday after Trinity falls on 21 September which is the Feast of St. Matthew. The Gospel is from St. Matthew 9: 9-13 and gives the account of Matthew's call to follow Christ: Matthew also seems to have been called Levi (Mark 2:14). According to ancient tradition, Matthew may have collected Aramaic sayings of Jesus which formed the basis for Matthew's Gospel. He may have also been a missionary in the Jewish Diaspora and a martyr. In first century Palestine, tax collectors were despised as traitors, extortioners, and generally immoral scoundrels. Yet,  Jesus associated with such people. He called tax-collectors as well as all others to repentance and service for the kingdom of God. 

So on this day, we remember and give thanks that our Lord called people such as Matthew. God's grace extended to Matthew and allowed him to be a witness to the Gospel. Likewise, our Lord calls other sinners including us. He offers us His divine grace, and He can empower us, just as He did Matthew, to witness in word and deed to the good news of Jesus Christ.

Trinity XII- 2 Corinthians 3:5-6

 For this Twelfth Sunday after Trinity, my attention was drawn to the Epistle from II Corinthians 3. The Apostle emphasizes the true nature of the common Christian ministry that he and other believers share. In II Corinthians 5-6, Paul asserts, "not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." Even the great missionary apostle who had been given great gifts and a strong will knew that he was not self-sufficient. He acknowledged that God was the source of all that was good and truly valuable. Certainly, the same must be true of every faithful Christian. In some sense, depending on our gifts and circumstances, every believer is called to be a minister (or servant) of the Gospel. From the greatest pastors and preachers to the humblest greeters, cleaners, and workers, we are all asked to serve the cause of Christ, and none of us is up to the task on our own. We all have weaknesses which can only be remedied by the grace of God.

This also means that Christian service must be spiritual. While we value the literal meaning of Scripture and Creed, we must not be literalists. While we respect the guidance of divine law, we must not be legalists. In other words, in serving Christ, we must seek to go beyond letter and law. We must be open to the Holy Spirit who makes the Word alive in our lives, and by grace, transforms us. The Spirit makes us truly alive and enables us to share the life-giving message through serving our Lord Jesus Christ. The ways that we do this are varied (a sermon, a kind word, a prayer, a simple unnoticed act, etc.), but through God's grace in Christ, every believer is asked to serve the Gospel.