The Circumcision and Name of Jesus- January 1

Although Christians should certainly pray for guidance and blessing at the secular New Year, on church calendars, Lutherans and other liturgical Christians have always stressed other themes on January 1. It is the eighth day of Christmas and the day on which the Christ Child was circumcised and named. 

The first lesson or Old Testament reading is from Numbers 6:22-27 which contains the familiar Aaronic blessing- "The LORD bless you and keep you..." The concluding verse of the selection mentions putting the Lord's name upon His people, and the Lord's name is contained in the name Jesus-"Yahweh saves."

One suggested Psalm for this day is Psalm 8, which is appropriate because it speaks of the majesty of the LORD'S name and of babes praising Him.

There are two traditions about the second or epistle reading. One reading is Galatians 3:23-29 which is related to the themes of circumcision and the Law contrasted with baptism and justification by faith. The other reading, from Philippians 2:9-13, is related to the name Jesus, His majesty, and the importance of confessing faith in Jesus and living accordingly.

The Gospel is brief but rich in meaning. Luke 2:21 says, "And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb." This is a concise statement of the biblical significance of this day, and it points us to both Christ's circumcision and His holy name. These themes are rich in possibilities for reflection on Law, Gospel and the work of Jesus Christ "for us men and our salvation."

Christmas- The Nativity of our Lord

The 1917 Common Service Book provides two collects or prayers of the day for Christmas Eve and Day. The first is intended for use with the Gospel from Luke 2 and the second for use with the Gospel from John 1. Here they are in slightly modernized form.

Early Service-  O God,  You have made this most holy night to shine with the brightness of the true Light: Grant, we beseech You, that as we have known on earth the mysteries of that Light, we may also come to the fullness of His joys in heaven; through Jesus Christ who lives and reigns with You and the Holy Spirit, ever One God, world without end. AMEN.

 Later Service- Almighty God, we humbly ask You to grant, through the new Birth from Your only-begotten Son in the flesh, that we may be set free from the old bondage under the yoke of sin; through the same Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, ever One God, now and for ever. AMEN.

Recent lectionaries provide a number of options for readings depending on the time of day and the number of services offered. Of course, all the Scripture readings are full of truth and meaning, but personally if doing two services, I prefer Luke 2 for the first service and John 1 for the second service. Luke 2 focuses on divine intervention in the humble events associated with the Messiah's Birth. John 1 focuses on the theological meaning of the Word becoming flesh. Of course, we can all benefit from thinking and praying about both perspectives on the Nativity. Both accounts proclaim good news. The humble child in the manger is the divine Word made flesh for our salvation. Glory be to God on high!

Advent 3 (year B)- Isaiah 61; 1 Thessalonians 5; John 1:6-8, 19-28

The traditional collect or prayer of the day for Advent 3, modernized from the Common Service Book, says:

Lord,  we beseech You, give ear to our prayers, and lighten the darkness of our hearts, by Your gracious visitation; Who lives and reigns with the Father and the Holy Spirit, ever One God, world without end. AMEN.

The First or Old Testament reading from Isaiah 61:1-4, 8-11. This is a familiar Messianic prophecy which proclaims both judgment and good tidings.

Psalm 126  contrasts the sorrow of exile and captivity with the joy of return and restoration. Everything should lead God's people to praise Him.

The Second reading or Epistle from 1 Thessalonians 5:16-24  It contains a closing series of brief exhortations from the Apostle Paul. In particular for this season, it refers to remaining faithful until the coming of Christ.

The Gospel from John 1:6-8, 19-28 is one of the accounts of the ministry and purpose of John the Baptist. John is a witness to the one who will come after him. His role is to prepare the way for the Lord, to point to the true Light. During Advent, may we also bear witness to the Light in a sin-darkened world as we prepare ourselves and others for the coming of Christ.

Advent 1 (year B)- Mark 13:24-37

This Sunday begins a new Church year. The traditional collect or prayer of the day for Advent 1, slightly modernized, from the 1917 Common Service Book says:

Stir up, we beseech You, Your power, Lord, and come; that by Your protection we may be rescued from the threatening perils of our sins, and saved by Your mighty deliverance; Who lives and reigns with the Father and the Holy Spirit, ever One God, world without end. AMEN.

The Scriptures for the First Sunday of Advent point us to our need for redemption and how we are to await the coming of Christ. The first or Old Testament reading for this Sunday is from Isaiah 64:1-9. It emphasizes human frailty and our dependence upon God. We are like clay that He molds according to His purposes.

Psalm 80:1-7 asks God to turn us, His flock, so that His face may shine upon us and save us.

The Second or Epistle reading is from 1 Corinthians 1:3-9. The passage begins with the grace of God revealed in Christ and points toward waiting for His coming. Our hope is not in ourselves but in God who is faithful. It is Jesus Christ Himself who sustains us even as we await His final triumph. Only through Him can we be ready for the day of our Lord.

The Gospel from Mark 13:24- 37 looks to the coming of the Messiah/Christ to complete His work at the end of history. As even fig trees adjust to the changing seasons, followers of Christ should learn to adjust as earthly history moves along in subjection to divine plans. On the one hand, Christ's disciples must not be too hasty in their interpretations because human knowledge is limited. Only God knows all the details. On the other hand, Christians should always respond faithfully and be spiritually prepared. God has revealed what we need to know in Christ, We are called to stay awake, and the Advent season is one expression of that calling to be prepared and awake. As the old Phillip Nicolai hymn reminds us, "Wake, awake, for night is flying!"

The Influence of the Lutheran Reformation

Late October is a time when many Christians think about Martin Luther and the Protestant Reformation. Lutherans observe Reformation Day (or Reformation Sunday). Yet, the Lutheran Reformation has also influenced many other Christians. Although I grew up and was educated in other traditions, the Lutheran Reformation has influenced my lifelong spiritual and theological development.  

Historically, many other Christians are indebted to the Lutheran movement. Probably, Zwingli's fame would have only been known in one or two Swiss cantons if his reforming efforts had not been contemporary with Luther's. In his critiques of the French church, Calvin was first considered a follower of Luther. The Anglican reformers were influenced by Lutheran theology and liturgical reform, and at first, they were called "Lutherans." John Wesley's conversion experience was associated with Moravian reading aloud Luther's Preface to Romans. So, despite differing on theological details, most Protestants have looked to Luther's examples and ideas. Without wanting to admit it, even the Roman Church was spurred to some of its moral, practical, and educational reforms by the challenge of Lutheran thought and practice (in the sixteenth century and in the twentieth century).

To this day, traditional Protestants continue to accentuate Scriptural authority, free grace, and justifying faith. Luther's concern for orderly worship and respect for the Creeds and the Sacraments have survived the ravages of history. Despite many distortions by fallible human beings, Reformation insights into Scriptural truth are still live. God's Word abideth still! 

Pentecost 19 (year A)

The Gospel for this Sunday is Matthew 22: 1-14. This is one of several passages that compares God's kingdom to a feast, in this case a wedding feast for the king's son. This version is a little more elaborate than a similar story in St. Luke's Gospel. Noteworthy is the addition of the account of the unprepared guest in St. Matthew 22: 11-14:  "And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen." 

The whole passage is about the grace of the heavenly King and people who do not respond properly to divine grace. The final verse are about a particular unappreciative response. The man accepts the King's invitation, but he does not bother to make appropriate preparations. It should be noted that gracious and wealthy first century hosts usually provided fresh and appropriate garments for guests. So in this case, the man in improper attire has been especially lazy and ungrateful. He has not really accepted all the King has offered. Thus, the King is very generous and gracious, but He does expect His guests to respond by showing respect, being grateful and getting ready. And anyone who does not respond respectfully is not allowed to remain in the King's presence; he cast out into the darkness. In a sense, this unworthy guest is expecting cheap grace, but God does not work that way. He offers abundant grace and provides simple ways to respond, but He also expects our human responses to show our appreciation of His holy and gracious nature. Many are called to the feast, but grace must be accepted through a humble and faithful response. And our gracious heavenly King even provides the means for us to respond!

Pentecost 16 (year A)- Matthew 20:1-6

This Sunday's Gospel selection from Matthew 20:1-16 is Christ's Parable of the Laborers. This story questions ordinary human standards. We like to focus on what we do, our effort, our struggles, what we think we earn. However, the parable is from God's perspective. He is the owner of all, and any work done for Him is a privilege, not a right. In His gracious and generous nature, He can reward all as He chooses. All faithful human responses are important in His sight, whether a lifelong effort or a sincere response at the close of the day. If God calls us to His service, we are not in any position to question His arrangements with others. Rather, we should accept His grace in humble gratitude.

Trinity Sunday (year A)- Matthew 28: 16-20

The Gospel for Trinity Sunday this year is Matthew 28: 16-20. This passage is short and familiar. It contains the risen Christ's basic commission to His apostles and through them to all Christians. They are to make disciples, baptize them in the name of the Holy Trinity, and teach them to observe Christ's teaching. All this sounds simple, but it is really quite complicated to put into practice. It is really what church history, the existence of every congregation, and the life of every Christian is about. And at the heart of it all is Baptism in the name of the Father, and of the Son, and of the Holy Spirit.

Baptism in the name of the Trinity marks us as belonging to God, as members of Christ's Church. In addition, Baptism is a true means of grace to begin and continue a Christian life. Whatever our challenges or accomplishments in this life, the most important thing about us is that almighty God, the Father, the Son, and the Holy Spirit, has claimed us as His own. He has offered us redeeming grace, and He keeps offering us renewing and sanctifying grace amidst the ups and downs of earthly life. Although theological speculations and definitions have their place, the essential importance of the doctrine of the Trinity is practical, devotional, and spiritual. It is about one God, Father, Son, and Holy Spirit, working on our souls to save us from sin and death and offer us eternal life.

Pentecost 2020

At Pentecost, we remember the descent of the Holy Spirit in a powerful new way upon Christ’s apostles and other followers on the fiftieth day after Easter. Besides the account in the Acts of the Apostles, the Gospels, especially the Gospel according to St. John, also promise the blessing of the Spirit. A key verse from John 14 says,  “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (Jn.14:26 ESV).

Here Jesus teaches us about the basic work of the Holy Spirit among Christians. The Spirit has done, is doing, and will do many things, but the central work of the Spirit is related to the message of Jesus Christ. The central work of the Spirit of Truth is to inspire believers. The Spirit of Truth is to remind, motivate, and help the disciples apply the Truth they have already heard from Jesus. Although the Holy Spirit certainly brings new life and new insight, He never brings some sort of new Gospel. The Spirit does not and will not change the core message. The Divine Spirit’s chief work is to help us apply the eternal Word in new contexts. The Spirit gives new life to the Gospel and to the Church, but the Spirit always works with and through the historic message revealed in the Scriptures (especially in the incarnate Word Jesus Christ), summarized in the Creeds, and applied through the Sacraments.

Ascension

Thursday May 21 is the fortieth day after Easter, the commemoration of Christ's Ascension. The Ascension is a teaching of Scripture and of the ancient creeds. It marks Jesus' return to His heavenly Father and the completion of His earthly ministry. Yet, somewhat like Epiphany, the Ascension is an often neglected major Christian observance.

Why is Christ's Ascension neglected? One obvious reason is that Ascension Day is a week day, and many modern Christians cannot or will not observe weekday feasts, other than Christmas perhaps. However, since even Ascension Sunday tends to be low-key, I would suggest that there is a less obvious reason as well. That reason is that modernist progressive church leaders and scholars have been uncomfortable with the reality of the Ascension. For the Ascension stresses both the physical aspects of our Lord's Resurrection and the miraculous nature of His descent from and return to the Father's heavenly realm (Acts 1:1-11).

So one thing that orthodox Christians can do is to stress the reality and factual importance of Christ's Ascension. It is a major event in the series that includes the Annunciation, Incarnation, Passion and Resurrection. The Ascension is also an event which points toward Pentecost. As Christ tells His followers more than once in the "Farewell Discourses" in the Gospel according to St. 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.

Christ's Ascension also means that His followers everywhere 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 our eternal salvation. His Ascension reminds us of all that He has done and is doing to pour His grace into our lives. Alleluia. Christ our Lord has ascended into heaven;  O come, let us adore him. Alleluia!

Third Sunday of Easter- Luke 24: 13-35

The Gospel for today (Luke 24:13-35) is the story of Jesus and the two disciples on the road to Emmaus. This passage could lead to several discussions. There is the timidity, lack of understanding and lack of faith of the disciples. There is the reference to the Eucharist: the risen Lord Jesus is known to His disciples in the breaking of bread. There is the mysterious nature of Christ's resurrection body. On one hand, it is real and tangible. Through it Jesus walks, talks, breaks bread and eats. On the other hand, this transformed body is hard to recognize at times, and it can suddenly appear and disappear in unusual ways.

However, this time, I want to stress another theme: Christ-centered interpretation of Scripture. Luke 24: 25-27 says, "Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself" (KJV).
Christians often recognize that Christ the Word and Son of God is at the heart of the New Testament. Every passage points to Him as Lord and Savior, either directly or indirectly. However, Christians (especially in modern times) often forget that Christ permeates the Old Testament Scriptures as well. Of course, we take the Hebrew context seriously. We study the language, the culture, and the literary forms such as history, poetry, prophecy, parable, law, hymn, etc. We value the developing moral principles. Nevertheless, as Christians  we must not be content with linguistic, literary, historical or even ethical studies of the Old Testament.

There are higher and deeper meanings in the Old Testament centered in Jesus Christ, the eternal Word. From Genesis to Malachi, all is pointing to Christ, God's living and active Word, who has been with the Father and the Spirit from all eternity. All the genealogies, all the ancient laws, all the strange stories of human behavior, all the history of Israel reflect and point to God's redeeming work in Christ, directly or indirectly. Jesus spent the three years of His public ministry trying to get His followers to see these truths. Sadly, most of the time, they seem to have missed His deeper points. Fortunately, when Christ rose, He explained things all over again during forty days, and this time, they started to understand all Scripture, all human history, all of life in light of His cross and resurrection. May Easter bring us, His modern followers, the same awareness of divine truth.

Second Sunday of Easter- John 20:19-31

In today’s Gospel (John 20:19-31) , there is the risen Christ’s appearance to ten apostles, and then a week later the appearance to Thomas. When He comes, Jesus blesses the disciples with divine peace. Even after the first reports of Jesus’ resurrection, the disciples remained fearful and timid. The risen Lord came to where they were locked in. He came to change them. He brought greetings in the common Jewish manner, saying “Peace be with you,” in Hebrew shalom alechem. 

In the Bible, this greeting is more than a hello. It is always an implied prayer for God’s peace. This implied prayer for peace takes on a special meaning in light of Christ’s resurrection. Now the greeting becomes a specific blessing from the risen Lord. Jesus is the embodiment of God’s peace. He has established a new and lasting relationship with the heavenly Father for all who truly believe in Him.
After everything that has happened, the disciples had a special need for peace. They need His assurance that He has not returned to judge them for their weakness.

Thus, Christ says reassuring words, but He does not stop there. After comforting them, Jesus adds something. He adds a commission or a call to action. As the heavenly Father has sent Him, likewise Christ’s sends the apostles and through them, His whole Church. Jesus shares His resurrection victory over sin and spiritual death with His disciples. He gives the apostles the authority to forgive human sins.
Through His Cross and Resurrection, Christ has accomplished atonement, the reconciliation of penitent sinners with God. This is true peace, and Jesus shares this divine peace with the apostles. But the peace is not limited to the apostles alone. They are to share the message with others. Jesus the Christ is risen and alive, and His peace is to be spread. His followers are to continue His work in the world and call people to faith.

In Scripture, peace has many implications, but many people, including Christians, have poor understandings of peace. They see “peace” in material or naturalistic ways, but those are only parts of peace. Besides freedom from violence, disease and want, in the Bible, peace can refer to spiritual well-being. Besides external conditions, peace is about relationships between God and human beings.

The resurrection of Jesus is the high point of scriptural teachings about peace. Although faith in the risen Lord can contribute to other types of peace, it is basically an offer of peace with God. Christ's peace removes our fallen estrangement from God; it offers us new eternal life in God’s holy and merciful presence.

Accepting this divine peace in faith can also open to other aspects of peace. Human life on earth still has its internal and external problems. In many ways, we may lack peace and tranquility, but Christ's peace helps us face the turmoil and disorder of the fallen human condition. He has overcome sin and death, and His peace is greater than the struggles of this world.

Christ’s words to the disciples also point us to mission in this world. 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 comes to His apostles in peace so that they can share the joy of His spiritual peace with others. He commissions them to share the peace brought by His victory over sin and death.

In Lutheran thought, pastors have a special role in sharing this divine peace in Word and Sacrament. Nevertheless, we must not confine our thoughts of sharing peace to the role of clergy. The risen Lord’s commission to the apostles is also to the whole Body of Christ, to the entire membership of Christ’s Church. All believers ought to affirm in word and deed that Jesus Christ has brought us spiritual peace through His resurrection. He is also ready, able, and willing to overcome evil in the lives of all who will have faith. All of us are called to witness to God’s peace in Christ Jesus. Despite our human failures, by grace, we can all become greater channels of Christ’s peace to the people around us.

Easter Day- the Resurrection of our Lord Jesus Christ- Matthew 28:8

There is so much that can be said about the Resurrection of our Lord Jesus Christ. Along with the crucifixion, it is the key event in human history.  It is the foundation of all Christian doctrine. It is the core of the Gospel message. It is the heart of Christian worship. All those things and more deserve our attention.
Many Scriptures point us to newness and life on this day.  In the Gospel from Matthew 28, we see a specific account of the discovery of Jesus' empty tomb. There are two main reactions to this event. The first is fear. There is the fear of uncertainty about what the empty tomb means and fear about the dazzling the angel. Jesus' followers feared many things- Roman soldiers, the priestly establishment, life in a world where Jesus dies, their own weaknesses, and so on. Such tangible fears are real, but there is another element in the disciples' fear. They is fear of the divine power manifested in the act of resurrection. 
Many modern people don't even want to acknowledge the word "fear" for this human reaction.  But if we take God's awesome power seriously, we will experience some healthy fear in facing His mighty acts. Such fear is natural, but we do need to move beyond it.
Now let us turn to the second basic reaction to the resurrection. Matthew 28:8 (KJV) says, "And they departed quickly from the sepulchre with fear and great joy." The good news of Jesus' resurrection from the dead starts to transform natural fear into great spiritual joy. The fear of divine power is changed into a deep awareness of divine comfort- of faith, hope and love. Mary Magdalene and other disciples begin to change. Rejection, cross and tomb do not have the final word. Jesus is alive, and because He lives, His followers can also live in joy. And they can share this good news with others,
On Easter and every day, we Christians should be filled with great joy. In the New Testament, joy is more than ordinary happiness. A person may be happy about some Easter dessert, but true joy is spiritual. Jesus speaks of joy repeatedly (for example, John 15-17). Joy is connected with believing (Romans 15:13) and can come even through suffering(1 Peter 1:5-6). Joy is a fruit of the Holy Spirit (Galatians 5:22). So we may not be superficially happy about many things in our world. We may be sad, troubled or worried about disease, disaster, injustice or personal issues. Those things are real. Yet, through faith in the good news of the risen Christ, we can still find deep and profound joy. On this day of all days, I conclude, "Finally, brothers and sisters, rejoice in the Lord" (Philippians 3:1)! He is  risen! Alleluia!

Good Friday

To me Good Friday never seems like a time for long-winded sermons, but it is a time to read, hear and meditate upon the Passion of our Lord Jesus Christ. It is a time to pray quietly and deeply. So let us briefly consider two important readings. Isaiah 53 is one of several passages which speaks of the Suffering Servant of God. This Messianic figure bears horrible sufferings innocently for the redemption of God's people. In the end, He also overcomes suffering and is honored by the Lord God. Jesus Himself alludes to such prophecies and applies them to Himself and  His work (Luke 24:26-27). Afterwards, the Apostles (I Peter 2:22-25), Evangelists (Matthew 27: 12,29; John 12:38) and Christians down through the centuries have seen these prophecies fulfilled in Jesus Christ.

We see Isaiah's prophecy made personal and concrete in the Passion account from John 19. Jesus is holy and innocent. He deserves all honor, respect and love. Yet, He humbly and quietly accepts rejection, insults, physical abuse, torture and an excruciating and slow death to deliver people from sin, death and the devil. He suffers for our transgressions. He lays down His life for His sheep. In what C.S. Lewis ironically calls "deep magic," Jesus restores balance to a fallen creation. He overcomes the imbalance and disorder caused by sin. He does something that we humans could never do for ourselves. He atones; He reconciles sinners with divine righteousness. Only through Christ's suffering and His perfect offering on the cross does goodness decidedly triumph. Because of His redeeming work, it is "Good Friday" after all. Thanks be to God!

Palm Sunday/Lent 6 (year A)- Zechariah 9; Philippians 2; John 12

On this Sunday before Easter, there are meaningful suggested readings from Scripture. There is a profound selection from Philippians 2 about Jesus humbling Himself and dying before being exalted by the heavenly Father. There are Gospel accounts about Jesus entering Jerusalem to the praise of the crowds (for ex., John 12:12-19). And there are long readings from the Gospels about our Lord’s Suffering and His Death on the Cross.

Of course, in the popular mind, this is Palm Sunday. People like to recall this moment of external triumph. Jesus rides into Jerusalem to fulfill a prophecy from Zechariah 9. By coming to King David’s city on a donkey, Jesus is making a Messianic claim. He is coming in humility and peace to begin His rule. And despite their confused ideas about the nature of Christ, many praise Him. Jesus the Christ receives the praise that He deserves, and like the ancient crowd, we tend to get caught up in the enthusiasm.

Unfortunately, many people who praised Jesus that day did not really understand Him. They used great and honorable titles for Him, but they did not sense what sort of king He was. So by the end of the week, many who praised Jesus turned on Him, and some would go from shouting “Hosanna” to shouting “crucify him.” Even those who remained sympathetic to Him and His teachings, including His closest disciples, would flee in confusion and fear.

On that first Palm Sunday, Jesus was asking for spiritual and moral commitment, but the people in the crowds were looking for other things. They were blinded by their physical, material, and worldly aspirations. Jesus Christ came to redeem people from their sins. He came to offer His life to deliver them from the power of evil. He came to conquer death through His innocent suffering and death. He came to rise again, establish the kingdom of heaven, and offer eternal life and blessed life in God’s presence.

But most people, even would-be disciples, misunderstood. They were looking for Him to bring them temporal or worldly blessings. Their chief desires were things such as wealth, power, free food, healing and health, material comfort, and external happiness. And when they began to realize that He wasn’t that kind of king, their responses to Him started to change.

All too often, modern people, even many who say that they are Christians, are much like those first century crowds. Many human beings continue to have poor understandings of redemption. We still look for false messiahs. We still misunderstand what kind of Messiah, what kind of king, Jesus is. We still try to make Him fit our personal preferences.

People still tend to focus on the material, physical and worldly aspects of Christ’s divine kingship. Yes, He does care about all aspects of human life, and He asks His followers to care as well. He wants us to live in general safety and health with reasonable food, shelter, medical care, rest, and so on. But such matters are not His primary or ultimate concerns for human beings. He is not a worldly king. He does not preach some sort of distorted prosperity or social gospel.

Instead, Christ’s main concerns are spiritual. Although He cares for our earthly lives, but He focuses more on our spiritual and eternal lives. He knows that human beings will always have crosses to bear in this world. And He wants people to respond to those crosses in ways that lead to resurrection and eternal life spent with Him.

As Christians, our priorities are spiritual and moral. Faith in Jesus as the Savior of our eternal souls comes first. Then we respond in love- love for God and for our neighbors. Many things can be included in our faithful responses. We do good deeds to the extent that we are physically and materially able.  We express love for our neighbors through polite words or kind actions. We also love our neighbors by pointing them to Jesus Christ, who alone can give their lives the deepest meaning and save their souls. We support the Church and charitable institutions. We study Scripture. But above all, we love God and express that love spiritually through worship and prayer.

During this Holy Week, let us seek to better understand and appreciate the kind of king that Jesus really is. Jesus Christ is a spiritual king who comes in humility and peace to establish His rule in our hearts, minds, and souls. He is a king who asks us to keep following Him even when the hymns of praise fade. He is a king who asks for our loyalty as He and we walk the way of the cross.

Jesus Christ certainly deserves our praise, our “hosannas.” He deserves praise more than anyone else. But the praise He wants is not just for the big events and celebrations. He wants our praise and our loyalty even on ordinary dull days. And He even asks for our praise and our loyalty on the days, like Good Friday, when the honor and cheers of the crowd turn into rejection and jeers.

The Annunciation

The Prayer of the Day relates the Annunciation to the other events of redemption that we contemplate during Lent:

O Lord, pour your grace into our hearts; that, as we have known the incarnation of your Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought into the glory of his resurrection; through the same Jesus Christ our Lord. Amen.

On this traditional feast day, we think of many things: the redemptive purpose of God the Father, the splendor of the messenger Gabriel, the gracious humility and faithful obedience of the Virgin Mary, and the mystery of the Incarnation. We also realize that all these wondrous aspects of the story receive their meaning through the Cross, Passion, and Resurrection of the One whose Birth is announced.

In almost any year, the Annunciation brings a bit of brightness into the Lenten season of repentance and discipline. This year, our situation is even more somber in the coronavirus pandemic and its reminders of human frailty and mortality. We need to hear the good news of redemption through Jesus Christ. He comes to be Immanuel, "God with us," and He is still with us in all circumstances. His abiding presence and grace are cause for joy even in somber times!

Lent 3 (A) John 4:5-26, 39-42

The Gospel for this Sunday (John 4:5-26, 39-42) is the encounter between Jesus and the Samaritan woman at the well. This account is very meaningful but also rather long (even in the shorter version). Several background details are significant. To start, it is noteworthy that Jesus and His disciples even pass through the area. Many pious Jews went out of the way to avoid traveling through Samaria.  Then Jesus strikes up a conversation with a Samaritan woman. Many first-century rabbis avoided talking to women in general let alone Samaritans. And as the story unfolds, we see that Jesus knows that this woman is not the most reputable example. Furthermore, Jesus risks ritual pollution by asking for a drink of water from such a woman and her non-Jewish containers.

All these cultural and religious factors make our Lord's reaching out in ministry so striking. For although Jesus can use a drink of water, the real issues are much deeper. He knows the thirst of the woman's heart and offers her living water. He sees her life and her need for salvation, both as a Samaritan and as an individual. He calls her to worship of God in spirit and in truth. And such true worship can only be offered through the Messiah who transcends the differences between Jews and Samaritans. Jesus asserts that He is that Messiah. The woman believes, and through the woman, many people of the area hear and believe.

We could say many things about this story, but let us highlight two points.
1) Christ's message is for all kinds of people. He calls people from Jerusalem, to Samaria and to the ends of the earth. He offers spiritual water which can satisfy the deepest longings, the deepest thirsts of the human soul.
2) Jesus makes unique claims about who He is and asks people to respond in personal faith. The message of Jesus can satisfy the soul because He is unique. He is the Messiah, the Savior sent by God, needed by Jews, Samaritans and all people. He brings the new day when people from everywhere are asked to believe, to have faith in Him. Only through Him can people anywhere worship the heavenly Father in spirit and in truth.

Epiphany 4 (A)- Matthew 5:1-12- Blessedness

The section of the Sermon on the Mount read today, Matthew 5:1-12, is known as the Beatitudes. These have been comforting words for generations of believers, but they are also very serious words. They talk about blessedness or true happiness. Some modern translations use the word “happy” here, but the meaning is deeper than we often mean by the word “happy.”  The traditional translation “blessed” is much more suitable and also appropriate for the Jewish context.  Our Lord isn’t just talking about being in a good mood or having a celebration. He is pointing to spiritual conditions or attitudes that reflect blessedness and deep joy before God.

The Beatitudes are the introduction to the whole Sermon on the Mount. In Matthew. Jesus presents the good news or Gospel of blessing and joy the discussion of God’s Law and its high expectations. In this way, our Lord stresses grace before He speaks of obligation. His followers begin by being rooted in awareness and trust in God’s goodness. This awareness, this trust, is necessary if their moral and spiritual pursuits are to be meaningful.

These nine beatitudes or declarations of blessedness in our text are deep and meaningful for all Christian faith and life. They apply to the basic attitudes and behavior of those who wish to follow Jesus. And they are not attainable by mere human effort or merit. They are divine gifts that depend upon divine grace.

Briefly, let us concentrate on one Beatitude, the first one. Matthew 5:3 says, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” This first blessing is the beginning, the spiritual basis for all that follows. It is the basic disposition needed for all the other blessings to be received. What is this disposition? What does it mean to be “poor in spirit”? Being poor in spirit means recognizing that spiritually and morally we all have great need for God and His grace.

The poor in spirit are blessed by God reaching out to them, calling them, teaching them, and granting them the right disposition. In other words, being blessed this way starts with the grace of God. In the natural state, human beings do not want to be poor in spirit. Even quiet, humble, and sincere people tend to be afflicted with spiritual pride. We all like to think that we are better than we are. Even when we human beings are modest in our words or actions, we often have some false pride lurking in our hearts and minds.

So to become poor in spirit, we depend upon God the Holy Spirit touching our hearts and minds. We depend upon divine grace reaching out and starting to change our attitudes and dispositions. The first blessing is that God opens us up to faithful acceptance of His mercy and transforming power. Being poor in spirit is itself a gift of God that prepares us for His kingdom.

Epiphany I- The Baptism of our Lord- Matthew 3:13-17

This First Sunday after the feast of Epiphany has long been associated with the Baptism of our Lord (Matthew 3:13-17). 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. He also received a special outpouring of the Holy Spirit 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 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 the later institution of Christian Baptism. Yet, in part, the Baptism of our Lord is also a model for us. He underwent Baptism to point to the human need for the washing of regeneration. Although He was pure, He identified with us sinners who need to be cleansed. Although He was already in unity with the Spirit, we need to be strengthened by fresh outpourings of the Holy Spirit. While He was eternally the Son of God by nature, we need to be adopted as children of God. We also need to notice that Baptism is a beginning of ministry. All those who have been baptized into Christ are called to continue the ministry that Christ started in this world.

The Name of Jesus- January 1

The first of January has been associated with several liturgical observances over the history of the Church. Originally, this eighth day of Christmas marked the end of Christmas week. From the 500's onward, some Western Europeans commemorated the Circumcision and Naming of Jesus on this day. (By the way, January 1 was not observed as New Year's Day in many parts of Europe between the fall of Rome and early modern times.) 

Stressing Christ's circumcision fits in with the reality of the Incarnation. Jesus of Nazareth, God the Son, was a real Jewish male who humbled Himself, continued the covenant with Abraham and came to fulfill all righteousness. 

Stressing the name of Jesus is also appropriate. One finds this emphasis on the name in the traditional lessons. In the second reading 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 the Gospel from 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, Hebrew YOSHUA,) was a common Jewish name, and more importantly, it means "The LORD saves."

In the case of this holy child, the common name takes on special significance. For this child born in Bethlehem is the Lord Himself come to save His people. And Christ's work to accomplish 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!