St. John, Apostle and Evangelist- 27 December

The third day of Christmas commemorates the Apostle John. John is the New Testament writer who develops the idea of the Incarnation. Christ is God the eternal Word, come in human flesh. This Apostle teaches us the meaning of Jesus' birth: "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (John 1:14).

Christmas 2024- Luke 2; John 1

Churches provide several Scripture readings for Christmas, 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, I prefer Luke 2 for Christmas Eve and John 1 for Christmas Day. Luke 2 focuses on the humble events associated with the Messiah's Birth. John 1 focuses on the theological meaning of the Word becoming flesh. 

We can all benefit from thinking and praying about both perspectives on the Nativity. Both accounts proclaim the good news of Christ our Savior. The Child in the lowly manger is the divine Word made flesh for our salvation. Jesus came to save us, and He keeps coming into our lives. Glory be to God on high!

Advent 4 (year C)- Luke 1:38-45 (46-56)

The Gospel for this week has two sections. The first section from Luke 1:38-45 refers to what was traditionally called the Visitation of the Virgin Mary. It tells of Mary's visit to her cousin Elizabeth. This biblical event has been observed on several dates on church calendars (July 2, May 31, and March 30), and it is certainly appropriate to highlight it on the Sunday before Christmas. The two holy women share their hope and faith in God's great acts to redeem His people.

The second section of this Sunday's Gospel, Luke 1:46-56 contains Mary's hymn of praise, usually known by its first word in Latin, Magnificat, "My Soul Magnifies". This biblical hymn has become a church canticle said or sung at vespers or evening prayer in the Western Church tradition. Mary praises God for His grace in choosing her to participate in His plan for redemption.

As Christmas draws closer, it is appropriate to spend some time reflecting upon the background provided in this Gospel selection from Luke 1. Elizabeth and Mary are special examples of people who receive divine grace and humbly submit to divine plans for redemption. Elizabeth is older and already tested by life experiences. Mary is younger and more innocent. Both of them are examples of humility joined with strong religious faith. They accept the call of God and submit to His plan for human salvation. May we also humbly and faithfully accept the call to be part of God's plan to save us and others!

Advent 3 (year C) - Luke 7:18-28

 A traditional theme for the third Sunday in Advent is ministry, and the Gospel from Luke 7 points to this theme- to the preparatory ministry of John the Baptist and to Christ’s earthly ministry among God’s people. The petty tyrant Herod Antipas has had John imprisoned - an imprisonment which will end in martyrdom. Luke 7:19 (KJV) reports, "And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?"

Perhaps John has moments of uncertainty in prison. Or perhaps John sends his two followers so that they can meet Jesus. In either case, John the Baptist and his followers have heard intriguing reports about Jesus. Yet, Jesus doesn’t seem exactly to fit some of their expectations of the Messiah. He doesn’t seem very powerful in obvious ways. He is a teacher and a healer, not a powerful political or military Messiah. So, they ask, is Jesus the expected one, or should they look for some other deliverer?

 Let us notice how our Lord answers them. He does not claim great worldly power, and He does not launch into a theological discussion of the role of the Messiah. Jesus simply gives them a description of His own ministry. This description is based on Messianic prophecies from several chapters of Isaiah (chs. 26, 29, 35, 40).  According to these prophecies, God would bring strength and healing. He would even overcome death. The lowliest of God’s people would hear the good news of His grace and salvation. By alluding to these prophecies, Jesus is asking John’s disciples and others to draw their own conclusions. If they are spiritually sensitive, they will understand that He, Jesus, is God’s prophesied Messiah, the redeemer, the savior.

 In our time, Christ still asks us to look at the prophecies and at His work from the first century to our own day. He asks us to open our spiritual eyes and have faith in Him. We should that the One who is to come, the Messiah or Christ, has already come- has already been at work bringing God's redemption into human lives. Blessed are those who are not offended by Jesus, the divine Redeemer!

Advent I (year C)- Luke 21:34, 36

The Gospel for Advent 1, the first Sunday in a new Christian year, is from Luke 21:25-36. It contains several themes associated with the season of Advent. This is a time for reflection upon the theme of Christ coming into the world in various ways. Advent is also a time to emphasize spiritual and moral preparation for His arrival. It is a reminder of our constant need for renewed dedication to our faith in Christ.

A key theme of Advent is watching. Luke 21: 34 begins, "But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life..." (ESV). The same important idea is repeated in different words in Luke 21:36, "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (KJV). In other words, followers of Jesus Christ always need to be watching and praying about the end of worldly things and the arrival of heavenly things. This prayerful watchfulness applies to every day of our lives, and Advent is a special time for us to keep emphasizing readiness for God's present and coming kingdom!

Last Sunday after Pentecost/ Christ the King (year B proper 29)- Mark 13:24-37

 This Sunday has had various names on different church calendars over the years. Since the 1970s, many churches have called it Christ the King Sunday. Although the name is fairly new, the theme is an ancient one. This week, we end a church year, and next Sunday, we begin a new year with Advent 1. An important theme of the Scripture readings in these weeks is that Jesus Christ will come again as the heavenly King and Judge.

The readings for this Sunday emphasize divine rule. Sunday’s OT passage from Isaiah 51 provides background for thinking of Christ’s kingship. It is a prophecy of God’s righteous judgment. God is holy, and He expects all peoples to accept His righteous judgments. Psalm 93 speaks of God’s mighty and holy rule. His reign will last forever. In the second reading, Revelation 1:5 speaks of Jesus Christ as prince or ruler over the kings of the earth. Human authorities have their place in the created order, but they are properly intended to be subordinate to Christ. Jesus Christ, God the Son, should have supreme rule in the lives of all human beings and in all creation.

In the Gospel selection from Mark 13:24-37, Jesus Christ proclaims His role as a powerful king. In ancient times, one of the roles of a king was to be the chief judge, and in today’s Gospel, there are subtle and rapid shifts in imagery. The Son of Man, Christ, is compared to a cosmic ruler,  to a trial judge, and to the owner of a large estate.

As it describes Christ's kingly rule and judgment, Mark 13 makes several points. Let us briefly note two important points. 1) Christ's rule and judgment will be perfect. It will reflect His divine nature, and so it will combine qualities that may seem contradictory in ordinary human life. That is, His judgment will perfectly reflect divine holiness, justice, and mercy. 2) Although Scripture emphasizes the future coming of Christ the King, His royal rule also applies to our present life. In some respects, we human beings always stand before our heavenly King and Judge. He wants to rule our lives every day, and in every aspect of life, we stand before our King. We can never hide from Him. He is holy and just. He judges our failings and sins. Yet, He is also merciful. He wants to save us, and He sends us His redeeming and strengthening grace through His Word and Holy Spirit. So let us accept Him in faith and let Him rule in our lives each day!

Pentecost 26 (year B proper 28)- Mark 13: 1-13

 All the readings from Scripture for this Twenty-sixth Sunday after Pentecost point us toward the last days and divine judgment on the fallen world. The gospel passage from Mark 13:1-13 looks ahead to the destruction of Jerusalem and the close of the age. Some aspects of these words of Jesus can be applied to the disasters following the great Jewish revolt against Rome around 70 AD. They can also be applied to events during many transitional or unstable periods in human history. Most of all, these prophecies apply to the final end of earthly history. Our Lord warns against being misled by false Messiahs and jumping to premature conclusions. He warns of the persecution of believers by governing authorities and of social disintegration. 

Despite the somber mood and warnings in these prophecies, Christ also promises strength from the Holy Spirit and salvation for those who endure to the end. For Christians, Christ's prophecies help prepare us for all times of trial in this world, for our personal difficulties in life, and for the final judgment. Spiritual awareness and preparation are the best ways to face any difficulties. So let us remain observant, aware,  and faithful!

Pentecost 25 (year B proper 27)- Mark 12: 38-44

Now that Reformation Day and All Saints are past, we move quickly to the end of the church year, and the end of the year reminds us to be prepared for the coming kingdom. The themes of the Scripture lessons, especially the Gospels reflect this. Jesus teaches in Jerusalem and warns His hearers to be right with God in several ways. We see this in our short selection from Mark 12:38-44. In Mark 12:38-40, our Lord points to a negative example, the honored and prosperous scribes or religious scholars of Jerusalem. Most of them hypocritically pretend to be pious, but underneath the surface, they are morally corrupt. And because of their false piety, they will face severe judgment.

In Mark 12: 41-44, Christ points to a positive example, a poor pious widow. Both socially and economically, she is near the bottom of Jerusalem society. Yet, her piety is strong and sincere. She gives from her little to worship God in a truly sacrificial way. Her small contribution is greater than the larger gifts of the respected, powerful, and wealthy.

The prosperous but hypocritical scribes are not prepared for God's kingdom, but the poor simple widow is morally and spiritually prepared. Regardless of our social or economic status, may the grace of God touch our hearts and lead us to sincere faith. Only such faith and devotion prepare us for the kingdom of God.

Reformation Sunday 2024- Romans 3:28; John 8:36

This Sunday, Reformation Sunday, we commemorate Luther's publication of the Ninety-Five Theses on October 31, 1517. By proposing certain issues for discussion, the young Bible professor unexpectedly set the Protestant Reformation in motion. The epistle reading for the day includes a Scripture verse important for Luther and the Reformation. In Romans 3:28 (ESV), the apostle Paul writes, "For we hold that one is justified by faith apart from works of the law." Justification by faith in Christ is a great principle of the Reformation, and indeed, of all Christian belief and practice. Although God's commandments are important, we fallen and sinful creatures can never follow them perfectly. We can only be set right with God through the redemptive life, death, and resurrection of Jesus Christ.

The principle of justification by faith is related to our Gospel from John 8. In John 8:32, Jesus tells the crowd, "And ye shall know the truth, and the truth shall make you free." After mentioning bondage to sin, our Lord is more specific in John 8:36, "If the Son therefore shall make you free, ye shall be free indeed." The Gospel of Christ is the truth; Jesus Himself, God the Son, is the truth incarnate. He is the one, the only one, who brings true freedom to fallen human beings. Through faith in Him, we are set right with God. This is the Gospel, the good news, which Luther rediscovered and emphasized. It is the divine truth that frees us from bondage to sin and produces good fruit in our lives!

Pentecost 21 (year B proper 23)- Mark 10:17-22

 The Gospel from Mark 10:17-22 is about a rich man seeking guidance from Jesus. This Gospel emphasizes the great commandments of the Law and the importance of loving and faithful actions toward God and neighbor. For many believers, the difficulty has been to be both believing and obedient. How do we start?

In reality, loving God and our neighbors is not easy. The big complication is the fact that human nature is fallen and corrupt. On our own, we are sinners who have lost the capacity to love and obey as we should. We are selfish and tied to the things of this world. We seek to avoid taking up the cross and following Jesus.

However, God in Christ calls us to repentance and faith. Because of the fallen human condition, loving obedience is not our first step. Our response to divine love must begin with repenting our lack of love and obedience. Then we must proceed to faith in God's love revealed in Jesus Christ. Without such faith, we are not really open to love. Then with faith in God's loving grace, we can take up our crosses. Through this dynamic, God can begin to transform us by creating living faith in Him. Christian Faith then opens our hearts to love and obey God in return. And as we begin to love God, we also begin to love our neighbors created by God.

Pentecost 20 (year B, proper 22)- Mark 10:2-16

The Gospel from Mark 10: 2-16 presents some of Christ's teachings about marriage and about children. In Mark 10:2-12, Jesus discusses divorce and emphasizes that it is contrary to God's intention for marriage. Although there are real and practical human problems that can lead to divorce, sin is involved. Even if one party is more guilty, neither side is usually totally innocent. While people can discuss the numberless details, the central point is that believers need to take the divine intention of marriage seriously from the beginning. In some cases, the initial sin may be marrying unwisely. People often marry without proper understandings, expectations, attitudes, or commitments. In other cases, people forget their original intentions, stray from divine grace, or develop hardened hearts toward one another. Regardless of the circumstances, every divorce should lead to appropriate repentance and a desire for renewal through divine grace.

In Mark 10: 13-16, Jesus emphasizes the special value of little children. Although affected by human sin from birth, little children are relatively innocent and trusting. At a tender age, they are good soil for planting God's Word. They can believe implicitly and belong to God, and so adults need to nourish rather than hinder children in their spiritual and moral growth. Although all of us must grow up and become more mature in certain ways, we also need to learn to be more humble and trusting like little children.

Pentecost 18 (year B proper 20)- Mark 9:30-37

 On this Eighteenth Sunday after Pentecost, the Gospel is from Mark 9:30-37. Jesus speaks to His followers about His upcoming suffering and death. He reminds them that His ministry is not obviously great in worldly terms. Rather, Jesus is humble and His goals are spiritual. He is like a lamb led to the slaughter (Jeremiah 11:19), and He will soon give Himself to redeem His people. He will die and rise again to offer salvation. His self-sacrifice is the core of His ministry and mission, but the disciples are slow to understand it or accept it.

The disciples need to accept the truth of Christ's cross and learn to follow Him. Unfortunately, they are concerned about their own greatness, but Jesus keeps trying to point them toward humility, faith, and service. To illustrate this point, He uses the example of a child who follows Him. Childlike humble faith and service are more important in the kingdom of God than superficial worldly accomplishments and honors.

As Christians, we are reminded repeatedly to hear this central message of the Gospel. Our Lord wants to save us from our own sins, weaknesses, and misunderstandings.  He calls us to see that worldly honors are empty. True greatness is being a child of the divine kingdom. Our continual calling is to follow Jesus Christ in humble faith and service, and He provides the grace we need to persevere in this calling.

Pentecost 17 (year B proper 19)- Mark 9:14-29

In Mark 9:14-29, Jesus and His three closest disciples have returned from the mount of Transfiguration into the challenges of ministry in the world. In this account, Jesus is asked to heal a boy with a powerful evil spirit. As always, Jesus shows compassion, wisdom, and divine power in dealing with the situation. Among the themes in the passage, one key issue is faith.

The father of the afflicted child comes to Jesus with mixed feelings. The man brings his son in the hope that Jesus or His disciples can do something to help. The initial efforts of the disciples have not been productive, and the man is hesitant when he talks to Jesus. Therefore, Jesus exhorts him to have a stronger faith. The man replies, “I believe; help my unbelief!” (Mk 9:24). 

Of course, Christ often encourages people to have stronger faith, and even believing Christians are often weak in faith. Human beings can be weak in two aspects of faith: belief and trust. In our passage, however, we see that even a struggling faith is an important beginning. The weak faith of the afflicted child's father serves as an opening for Jesus to work and to overcome evil. Human faith does not deliver the child; only the power, grace, and mercy of God in Christ can overcome evil and deliver the man's son. Yet, even a weak faith is a key response because it opens the way for God's work. So, let us be thankful that God in His perfect grace can use our imperfect faith in Christ and bring healing and redemption!

Pentecost 16 (year B proper 18)- Mark 7:31-37

The shorter version of the Gospel for the Sixteenth Sunday after Pentecost is from St. Mark 7:31-37. This selection is the story of the healing of a deaf-mute in the Decapolis. The Greek name Decapolis means "Ten Towns." In the first century, this region east of the Jordan had both Jewish and Greek-speaking pagan inhabitants. The man who was healed might have been either Jewish or Gentile; so, the healing can be a reminder that Christ's ministry was for all people. The healing of a deaf-mute is also a fulfillment of Messianic prophecies (Isaiah 35:5 and Ezekiel 24:27). 

This Gospel passage teaches us two important points. 1) In Jesus, the Messianic kingdom has come into the world. God's redeeming work has entered a new phase. 2) The divine mercy and grace present in Christ are available to all people regardless of their background or circumstances. The long-awaited redemption goes beyond the bounds of Israel.

Pentecost 15 (year B proper 17)- Mark 7:14-23

The Gospel for the Fifteenth Sunday after Pentecost is from Mark 7:14-23 and continues last Sunday's selection about the ritual washing of hands before meals. In that discussion with the Pharisees, Jesus showed respect for the principles of divine Law but pointed out that the legalistic observance of human rules is not appropriate. 

In today's passage, our Lord goes further and makes a general pronouncement about the human condition. The basic problem that human beings have with God's Law is not external but internal. As Jesus says in Mark 7:15, "There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man" (KJV). This saying refers to the fallen condition of humanity. There are outward circumstances that provide varied challenges, but the deepest problem is the corruption of our hearts, minds, and souls. Our disobedience of the commandments comes from within each of us. This is a very serious predicament, and man-made rules do not solve the human problem.

So what are we to do? The life and ministry of Jesus kept presenting the same basic solution that we see in Mark 1:15: "Repent ye, and believe the gospel." Aware of our inner corruption, we are called to a life of repentance and faith in the redeeming message of Jesus Christ. We need to be open to God's inner renewal prophesied in Jeremiah 31:33, "I will put my law in their inward parts, and write it in their hearts." As the Apostle Paul exhorts in Romans 12:2, "...be ye transformed by the renewing of your mind." For as long as we live in this world, our inner corruption remains a problem, but by grace, through faith in Christ, we can be renewed and grow in true obedience.

Pentecost 14 (year B proper 16)- Mark 7:1-13

For the past three weeks, the gospel readings have come from the Gospel according to John, but this week, we resume the series of readings from St. Mark. The Gospel from Mark 7:1-13 contrasts internal allegiance to divine Law with superficial or external interpretations of the Law and man-made rules. The immediate issue concerns the washing of hands. The Pharisees and legal scholars of Judea washed their hands before blessing and consuming food. This washing was not primarily for hygiene but for ceremonial religious reasons. Jesus' Galilean disciples were not careful about such matters. Since they did not follow all the strict rules, the Pharisees criticized the disciples of Jesus.

Our Lord saw through the legalism and hypocrisy of the supposedly pious. The legalists were judgmental about minor religious customs, but in reality, they themselves looked for loopholes to avoid some of the serious moral demands of the Law. For example, some Pharisees would dedicate possessions to religious uses so that they could avoid spending more on poor parents. By such practices, people emphasized human rules and claimed to follow the Law when in reality they were being selfish and ignoring the higher principles and intentions of divine Law. Of course, such tendencies were not confined to ancient Pharisees. All human beings are tempted by some types of selfishness, self-righteousness, and legalism. All human beings have similar weaknesses. We tend to seek our own convenience, justify ourselves, and condemn others. Thus, we all need forgiveness, a better understanding of divine commandments, and more openness to divine guidance. We all need to grow in grace and see how the Law is fulfilled in the Gospel of Jesus Christ. 

Pentecost 13 (year B proper 15)- John 6:51-69

 The Gospel for this Thirteenth Sunday after Pentecost is from John 6:51-69  and continues the recent discussions from John 6. This is the third consecutive selection where our Lord elaborates on His teaching: "I am the living bread that came down from heaven" (John 6:51 ESV). Some of His hearers at Capernaum are scandalized by this assertion. Some dislike the newness or the uniqueness of His claim. Others at Capernaum are too literalistic or materialistic. They interpret the teaching about feeding on Christ in Word and Sacrament in crude, cannibalistic terms (see Formula of Concord, Epitome, VII.6).

Some people, ancient and modern, have turned away from Jesus because of His unique claims. They have refused to come to Him and feed on Him. They have rejected His abiding presence in both Word and Sacrament. However, we must not be so stubborn. We must accept what He says. We must come in humble faith and feed on Him. As Simon Peter says, “Lord, to whom shall we go? You have the words of eternal life..." (John 6:68 ESV). Only through Christ Himself, present in Word and Sacrament, can we receive the nourishment that we need to live in this world and the next! 

Pentecost 7 (year B, proper 9)- Mark 6:1-13

 The Gospel for this Sunday is from Mark 6:1-13. The passage contains two sections: a) Mark 6:1-6, Jesus being rejected at Nazareth, and b) Mark 6:7-13, Jesus sending out the twelve Apostles. 

In the first section, we see Jesus teaching in His hometown synagogue. Most of His old acquaintances are not favorably impressed. In fact, they take offense. "And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” And he could do no mighty work there, except that he laid his hands on a few sick people and healed them." (Mark 6: 4-5 ESV). In this case, familiarity breeds contempt, and the unbelief of the people at Nazareth hinders the more dramatic expressions of His ministry. Although our Lord heals a few individuals, He moves on to minister elsewhere. This is a reminder that even as presented by Jesus Himself, the Gospel is not always accepted.

In the second section, Jesus sends out the Twelve in pairs and provides instructions for their ministry on His behalf. Again, we see that Christ's Gospel will not be universally accepted. He warns the Apostles, "And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them” (Mark 6:11 ESV).  Yet, despite some resistance, the overall result is positive. The Apostles do proclaim the message of repentance, cast out demons, and heal many of the sick. The Gospel spreads and the Kingdom advances.

Thus, in our Gospel from Mark 6, we see the two-sided  results of proclaiming the Christian message.  The Christian proclamation does not meet with universal acceptance. This reality is true both in the New Testament and in our times. In many places, people do not believe. Some of them are bluntly hostile to Christ or to the Christian message; some are skeptical or quietly doubtful. Nevertheless, some people have their hearts opened by God's grace, and when that happens, there is repentance and faith. And there are many cases of spiritual or physical healing. Christ's work continues!

Pentecost 6 (year B- proper 8)- Mark 5:21-43

 In the Gospel for this Sixth Sunday after Pentecost from St. Mark 5, we have two healing stories interwoven. Both stories make important points about Jesus and about human responses to Him. In the first story, there is a ruler or president of a synagogue named Jairus. He has a position of local religious leadership and probably is fairly well-to-do in his community. Yet, in his concern for his daughter, he is also humble. He implores Jesus to come and lay hands upon her. 

Another encounter interrupts the trip to Jairus' house, and messengers arrive to inform the man ,“Your daughter is dead. Why trouble the Teacher any further?” Overhearing this report, Jesus says to the ruler of the synagogue, “Do not fear, only believe.” Jesus takes His core disciples, Peter, James and John to the house. All think the girl is dead, but Jesus goes in with the three disciples and the girl's parents. He tells her to arise, and she does. Faith is the key; it opens the way for Jesus give life.

The other healing is the inserted story of the woman with the bleeding problem. This woman has suffered from her illness for years and is desperate. Furthermore, the nature of her affliction means that she is ritually unclean and an outcast. So the woman hides in the crowd. She believes that Jesus can heal her, but she dares not approach Him openly- for fear of shunning by the crowd or of an embarrassing rejection by Jesus.  

With great and humble faith, the woman reaches out to touch the edge of Christ's robe, and immediately, two things happen: she senses God's healing, and Jesus senses that divine power has flowed from Him. When He asks who has touched Him, the woman comes to humbly admit her action. Jesus in turn recognizes her faith, and sends her away in peace and health. This second story is also about how faith opens the way for Jesus' life-giving power. 

There can be a number of applications of our Gospel. One application is about physical healing. There are still difficult medical situations- cases of critical illness like the girl and cases of chronic illness like the woman. Faith does not overcome every single physical ailment, but there are still inexplicable healings, and in faith, we need to be open to unusual possibilities.

Besides the matter of physical disease and healing, the healing of God also applies to mental and spiritual issues. Many troubles in human life affect people in ways similar to the frantic father and the desperate woman. Many things can frighten us or slowly wear us down until we come to Jesus. He is the great physician of bodies, minds, and souls. He wants to help us. He wants to give us better lives now and eternally. So let us not make faith a last resort. Instead, let us seek Christ and His healing grace on a daily basis. 

Anniversary of the Augsburg Confession

On 25 June 1530, German Lutheran princes, civic leaders, and theologians presented their confession of the Evangelical faith to Emperor Charles V and the Diet convened at Augsburg. This year marks the 494th anniversary of that momentous event. The Augsburg Confession is a clear and relatively concise statement of the main theological principles of the Reformation. While certainly reflecting a certain moment in Christian history, its basic Reformation views on Scripture and tradition remain relevant for contemporary Christians. Let us offer thanks to God for the principles of this basic scriptural Confession of Faith.

Pentecost 5 (year B proper 7)- Mark 4:35-41

 The Gospel for this Fifth Sunday after Pentecost is from Mark 4:35-41, the occasion when Jesus calms the storm on the Sea of Galilee. Let us notice two key points: 1) the reactions of the disciples and 2) the identity of Jesus. 

First, we see the followers of Jesus were often weak and fearful. Despite all His teachings and His miraculous healings, they continue to lack confidence and be afraid. Although some of the disciples were experienced Galilean fishermen, the windstorm on the water scared them. Their weak faith was shaken, and they panicked. They even accused Jesus of not caring for them enough. And when He responded by calming the storm, they became fearful in a different way- afraid of His mysterious power over the great forces of nature.

Secondly, the story tells about who Jesus is. He is a wise teacher, and He is a great healer of human afflictions. But in this account, we see that Jesus is also much more than a teacher and a healer. He is more than human. He shares the divine essence and has authority over the natural world. He rules over the wind and the sea. His power over nature points to His unique identity. He is God the Son come in human flesh. Through His divine power, He overcomes the fallen condition of this world and defeats sin, death, and the devil. He cares for His followers and delivers them. He offers them peace in a turbulent world.

The two points of today's Gospel still apply to us as Christ's followers. First, like the first disciples, we are often still fearful and lacking in faith. We are frightened of many things, and the remedy for such fear is real faith or trust in Christ. Secondly, as Christians, we recognize who Jesus really is. We trust that He is more than a teacher or healer. We rejoice to see Him and trust Him as God the Son in the flesh. He has power over creation, over even the wind and the waves. He cares for us, and He can deliver us from death and destruction! Through His abiding presence, He can bring us true peace!

Pentecost 4 (year B proper 6)- Mark 4:26-34

The Gospel for this Fourth Sunday after Pentecost (Mark 4:26-34) is fairly short but is packed with content. There are two brief parables by Jesus about the kingdom of God and then a concluding observation by the evangelist on Jesus' use of parables. First, in Mark 4:26-29, we read one of our Lord's several comparisons of the kingdom of God to seeds. Here the emphasis is on the mysterious growth of divine rule. Man may scatter the seed, but God takes care of the growth. Nature and human beings have a part to play, but the overall development is up to God.

Secondly, in Mark 4:30-32, there is the parable of the mustard seed. Like the preceding parable, there is a point about the growth of God's kingdom. More specifically,  this comparison stresses the magnitude of growth. God takes the smallest seed and produces a large bush. In other words, God can use small ordinary contributions or efforts in order to bring great growth for His purposes. There is a mystery in the whole process, but it depends on God.

Thirdly, in Mark 4:33-34, Mark comments on the place of parables in Jesus' teaching ministry. For His public ministry to the Palestinian crowds, Jesus uses memorable parables to make general points about the kingdom of God. However, our Lord does not stop with these general points. He is more specific in His teachings to His closest followers. In the words of Mark 4: 34 (ESV), "He did not speak to them without a parable, but privately to his own disciples he explained everything." Parables are valuable and meaningful general pointers, but they need to be applied, especially to the mission and ministry of Jesus Christ for the kingdom and for human salvation. The key to the meaning of parables and all Scripture is the person of Jesus Christ!

Pentecost 3 (year B)- Mark 3: 20-35

 This year the Gospel for this Second Sunday after Pentecost is Mark 3: 20-35. In this selection, there are three situations from early in Christ's public ministry. The general theme might be described as opposition and support for Jesus. First in Mark 3 20-21, we see that some members of Jesus' family do not understand or appreciate His ministry. They think that He is not in His right mind and needs to be restrained. Of course, they do not succeed. As important as family is, it cannot draw Him away from His divine calling.

Secondly in Mark 3:22-30, we see opposition to Jesus from religious leaders coming from Jerusalem. In their view, He has not had the right education or received proper credentials. But these official teachers go much farther in their accusations, and in doing so, they cross an important spiritual line.  They actually accuse Jesus of being allied with the devil. They reject all value in His work and despise the work of God's Spirit through Him. They have adopted a hardened attitude which will prevent them from turning from sin to accept His saving message.

Thirdly at the end of our Gospel, in Mark 3:31-35, there is another reference to family. Jesus' mother and other relatives come to Him. This event becomes the occasion for Jesus to give an important teaching on human relationships. Jesus does not deny the true value of physical kinship; He respects it in many passages. However, here He makes the point that physical kinship is secondary to spiritual kinship. Christian ties through serving the heavenly Father are more important than the dearest earthly ties. Faithfulness to God and Christ's Gospel transcends our loyalty to ordinary human duties. In other words, faith in the Gospel transcends the righteousness of the Law.

Pentecost (year B)- John 15:26-27

We can say many things about Pentecost and the Coming of the Holy Spirit. Indeed, people have said many things about the Holy Spirit already and will continue. Some say things that are full of insight; some say things that are ridiculous or even things that contradict Scripture. This year,  let us focus on two verses from the day's Gospel. In John 15: 26-27, Christ says, "But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also will bear witness, because you have been with me from the beginning" (ESV).

These two verses teach us about the nature and work of the Holy Spirit and about the appropriate response of Christ's disciples. First, we see that the Holy Spirit comes from the Father, sent by the Son. The person and work of the Spirit must not be isolated from the Father and the Son. The work of the Triune God is unified. Secondly, we see that the Holy Spirit is the Helper (also translated as Advocate, Counselor, Comforter). He is the Spirit of divine truth. In general, He applies and enlivens the divine truth of the Scriptures, and in particular, He bears witness to the culminating divine revelation in Jesus Christ. For Christians, the work of the Holy Spirit must never be separated from Christ who is the Way, the Truth, and the Life. Thirdly, the work of the Holy Spirit among Christ's disciples has a purpose. It is intended to produce results. The initial results are repentance and faith in Christ, and then there are numerous other results or fruits in the Christian life, both in the lives of individuals and in the life of the Christian Church.  

In conclusion, the message of Pentecost continues. The Holy Spirit keeps coming to the Church through Word and Sacrament. The Spirit uses the means established by God to apply divine grace to human lives. He witnesses to Jesus Christ, He transforms unbelief into faith, and He empowers believers to witness to Christ in thought, word, and deed.

Easter 7 (year B)- Sunday after the Ascension- John 17:15-16

The Gospel for this Sunday is a selection from John 17 which has sometimes been called Jesus' high priestly prayer. Before His Passion, our Lord prays for His followers who will remain in this world when He departs. In particular, let us notice John 17:15-16, "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil [one]. They are not of the world, even as I am not of the world" (KJV). 

Christ's followers remain in this world as salt and light. They continue His ministry and spread His message. However, they face many challenges from the world, the flesh, and the devil, and they must remain distinct from the world. Our Lord expresses the same idea in John 15:19 when He states that His disciples are not of the world, and St. Paul reflects a similar view in Romans 12:2 when he exhorts Christians not to be conformed to this world. This prayer of Christ is also a teaching about how Christians should think and live. At times, it has been expressed in the popular saying that Christians should be "IN the world but not OF the world."

Obviously, such a Christian life is not easy, especially in times of worldly disorder and stress. It is difficult for human beings to keep a holy balance. Often, we succumb to worldly temptations in many areas of life, and sometimes, we overreact by forgetting our ministry and mission in this world. Nevertheless, a positive outcome is possible. Divine grace is available to guide and strengthen believers. Furthermore, our crucified, risen, and ascended Lord continues to pray for us. We remain spiritually united with Him in Word and Sacrament, and He helps us to resist being overcome by the world!

Easter 6 (year B) John 15:9-17

 The Gospel from John 15:9-17 contains several important themes, but this time, let us focus on the striking verse, John 15:16- "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you." This verse stresses the divine plan and the call to faith and discipleship through Jesus Christ. 

Scripture repeatedly teaches that the redemptive initiative lies with God. The primary choice is with Him, not with human beings. He extends life-giving grace to call us, and He asks us to respond empowered by His strengthening grace. When we submit to His call and His grace, we begin to bear truly good fruit. Along with this process of justification and sanctification, Christians also pray in a new way. We pray in submission to and in accord with the divine will as Jesus does. While we have our preferred outcomes, we acknowledge that God knows best. When we pray in such a humble spirit, the Father gives us far greater blessings than we can imagine.

Easter 5 (year B)- John 15:1-8 - The Vine and the Branches

This Sunday's Gospel from John 15: 1-8 is one of numerous passages in John where Jesus speaks of His identity. These passages all contain the words "I am," words which recall God's revelation to Moses in Exodus 3. In John 15:1, our Lord says, "I am the true vine." In Scripture, the vine or the vineyard are common symbols for Israel or God's people. So Jesus is the fulfillment or true embodiment of Israel. He is the only one who truly and fully carries out God's intentions for humanity.

This identification of Christ is basic, but  the passage goes further. In addition to telling us about Jesus, it also tells us about His disciples or followers. In John 15: 5, He adds, "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." The followers of Jesus must abide or remain connected with Him as living branches connected with the vine. This connection is the only way that we remain spiritually alive and produce truly good fruit. Without this faithful and living connection to His saving grace, we can do nothing. Disconnected from Christ, our souls wither and die. Attached to Him in faith, His risen life flows through us and produces good spiritual and moral fruit.

Third Sunday of Easter (year B)- Luke 24:36-49

During the Easter season, we continue to focus on the appearances of the risen Christ to His followers. The Gospel for this Sunday is from Luke 24:36-49. This passage highlights two points about Christ's resurrection. It shows that 1) Jesus' resurrection has physical or bodily characteristics, and 2) His resurrection is the fulfillment of all Scripture.

First, many people in the first century and since have not appreciated the unique character of Jesus' resurrection. Many people have merely viewed Christ's resurrection as a vague affirmation of a spiritual survival of death. Some have viewed it as a vision or even a hallucination. However, the New Testament accounts deny such banal understandings of the Resurrection. Although Jesus' physical nature has certainly been transformed (for example, space and time no longer limit His movements as before), the risen Jesus still has a tangible body. He walks and talks. He bears marks of the crucifixion. He can be touched. He can eat and drink. During the 40 days till the Ascension, Christ is physically present with His followers in real ways. His Resurrection is both a transformation of and a continuation of His Incarnation!

Secondly, Jesus uses the days of Easter to complete and deepen the instruction of His followers in the meaning of Scripture. He re-emphasizes some of the teachings that the disciples never seemed to understand before. During the days after His resurrection, He prepares them for lasting faith and mission. In particular, Jesus interprets the whole biblical message in light of His life, death, and resurrection. The risen Christ helps His followers see that He is the eternal Word at the heart of all Holy Scripture. He is the One whose death and resurrection give all divine revelation its ultimate and abiding significance! Jesus Christ is the Gospel, the Good News, personified!

Easter (year B)- John 20:1-8

 Easter, the Feast of the Resurrection is the greatest Christian celebration,. Indeed, in some ways, we celebrate it every week. 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 appropriate responses, and yet they only scratch the surface. So for me, the reading of a resurrection Gospel and basic prayers of thanksgiving make the point as well as the largest and most elaborate theatrical liturgies. 

We see the significance of Easter in today's Gospel from John 20. Reactions to the empty tomb include fear and amazement, but the most important reaction is belief or faith. The Resurrection of Jesus transforms the cross and the tomb of Christ. It gives new meaning to Jesus' whole life and to our lives. God's grace has overcome sin and death, and we are offered new life through Jesus Christ!

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

Two Aspects of Palm Sunday (year B)- John 12:12-19; Mark 14:1―15:47

Often Palm Sunday is a beautiful observance. There may be palm branches ( or some local substitute). A Gospel about Christ's triumphant entry into Jerusalem may be read (this year from John 12:12-19), and there are probably some rousing hymns or songs of praise. Christians of all sorts like to praise Jesus, and even many "nice" unbelievers don't mind joining in if it is a pretty spring morning.

Yet, in truth, sometimes we don't stop to consider the deeper meanings of the commemoration. Jesus comes as a peaceful and humble King to claim His throne, and the crowd seems to acknowledge His kingship. They use Messianic titles and shout "Hosanna" which means "save now." However, there is another aspect of Palm Sunday. On that day in the first century, people had some contradictory views about what it meant to be saved and about what Christ was doing.  Many in the crowd were looking for political salvation from Roman oppression, and they hoped that Palm Sunday signaled the start of the great Jewish Revolt under the leadership of Jesus the Messiah.

Those people misunderstood. They had not grasped the spiritual and moral implications of the salvation that Jesus proclaimed. They did not see that His entry into Jerusalem was a moment for repentance and conversion, a time to choose a higher way. Palm Sunday was also Passion Sunday, and it was a time of humility, suffering, and sacrifice. It was not a time for a great military or political victory, but a time for victory over sin and death through the cross and resurrection. And because of their misunderstanding and impatience, many members of that crowd were likely among another crowd that would soon shout "crucify him" (Mark 15:13-14).

For us then, Palm Sunday is both an exhortation and a warning.  Even though we may have heard the message of Jesus many times, we still have incomplete understandings of His work. We tend to focus on great displays and worldly blessings just as the Jerusalem crowds did. And we prefer deliverance without the cross. So we need a renewed focus on the spiritual dimensions of Palm Sunday and Holy Week. We need to understand the spiritual character of salvation that Jesus offers. We need to be patient and see how Jesus chooses to bring our salvation. Jesus is the deliverer who comes in the name of His heavenly Father rather than in the name of worldly power.

Lent 5 (year B)- Christ's Sufferings- Hebrews 5:1-10; Mark 10:32-45

 For the Fifth Sunday in Lent, both the second reading from Hebrews 5:1-10 and the Gospel from Mark 10:(32-34) 35-45 refer to the sufferings of Christ. They foreshadow the upcoming readings for Palm Sunday and Holy Week. Hebrews 5 speaks of Christ as both high priest and divine Son. Despite His divine majesty, Jesus humbly obeyed and suffered. In this way, He acted as the eternal high priest who is the source of salvation. 

In Mark 10: 32-34, Jesus makes a third prediction to the disciples about His suffering, death, and resurrection at Jerusalem. Of course, as on many occasions in the Gospels, the disciples do not really understand or accept Jesus' teachings. Their misunderstanding is illustrated in a stark way in Mark 10: 35-45. The brothers James and John want Jesus to grant them special places of honor and power in His kingdom. Even at this late stage of Christ's ministry, they ignore the predictions of the cross and look for worldly success. The other disciples are no better. They resent James and John for trying to get a better situation, but they do not really get the point about Jesus or the implications of following Him. So our Lord emphasizes the nature of His leadership. He has come to serve and to suffer and die for human sin. Those who wish to follow Him must also be ready to serve and to suffer for the Gospel. 

Lent 2 (year B)- Mark 8:27-38

 The Gospel for this Sunday is from Mark 8: 27-38. In this passage, our Lord asks His disciples who they believe He is. In response to Jesus’ question, Simon Peter speaks out and makes his famous confession about Jesus. He boldly affirms that Jesus is the Messiah or Christ, God’s anointed Redeemer. Peter is correct about Jesus' identity, but our Lord immediately responds to Peter’s profession by redirecting the tone. He tries to lead His followers to understand His true mission. Jesus warns them against telling everyone who He is until His work is complete. Mark 8:31 says, “And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again” (ESV).

So in response to being confessed as the Messiah or Christ, Jesus predicts His rejection, suffering, and death. Such realities are not what Peter and the others wanted to hear. Nevertheless, suffering, death, and resurrection are basic to who Jesus is and what He does. As Jesus' followers, we must accept His words about these matters. Despite popular misconceptions about Christ and His Church in the first century or now, we must recognize the necessity and the centrality of His cross. 

After speaking about His cross, Jesus goes a step further. In Mark 8:34, He says, “If anyone would come after me, let him deny himself and take up his cross and follow me”  (ESV). In other words, Christ’s disciples must also follow His suffering example. They too must take up their crosses. Peter and the others did not want to hear or accept that part of the message. They learned it slowly. They had to go through Calvary, forty days of resurrection experiences, and the grace of Pentecost before the full meaning of the way of the cross finally sank in.

Our Lord is still telling us that the whole Christian life is meant to be one of self-denial, a taking up of the cross. The first disciples did not want to hear that, and very often, Christians still try to avoid this reality. Of course, there is joy in the Christian life, but there are also sacrifices and sorrows. There are Christian times of feasting, but there are also times of fasting. As followers of Christ, we have to keep learning the way of the cross throughout this life. Lent is a time for us to remember and relearn this basic point of Christ's message.

Lent 1 (year B)- Mark 1: 9-15

 What is Lent? Lent is the Anglo-Saxon name for a period of special preparation leading up to the commemoration of the crucifixion and resurrection of Jesus Christ. The length and the specific practices have varied according to place, time, and ecclesial jurisdiction. Among churches influenced by Western or Roman usage, the season lasts 46 days or 40 days not counting Sundays. Sunday or the Lord's Day has not been considered an ordinary day of Lent because even in somber seasons, Sunday is a commemoration of Christ's Resurrection

There are various references in the Bible to forty, including the forty years Israel spent in the wilderness, the forty days Elijah fasted as he journeyed to Sinai (I Kings 19:8), and especially the forty days Jesus fasted in the wilderness (St. Mark 1:12-15). Christians have found Lent useful because there is a human tendency to forget about the biblical disciplines of prayer and fasting if there is not a time of emphasis such as Lent. 

On the First Sunday in Lent, it is appropriate for us to recall the biblical basis for this season of fasting, repentance, prayer, and special devotion. Lent is rooted in what Jesus did at the beginning of His public ministry. As the Gospel for the day from St. Mark 1: 9-15 shows, Jesus set aside a special time for prayer and fasting to consider His Father's will. This period included temptation, but by rejecting the temptations of the world, the flesh, and the devil, the true nature of Christ's vocation became clear. Through His obedience, He was the perfect mediator between His heavenly Father and fallen humanity. In our limited human ways, we can all use the days of Lent to accept Christ's grace and to follow Christ's example. We can be more open to the guidance of the Holy Spirit and draw closer to our heavenly Father and His calling in our lives.

Ash Wednesday, the Beginning of Lent

Over the centuries, Western Christians slowly moved from observing the Three Days from Good Friday to Easter Sunday to the 46 days of Lent that begins on Ash Wednesday (including the six Sundays). The purpose of Lent is to encourage spiritual preparations for observing Christ's death and resurrection. Themes include repentance, thinking of Christ's mission, self-sacrifice, and suffering, and meditation on ways that Christians follow and join with their Lord. Ash Wednesday seems to have started as a local observance in some parts of Western Europe and eventually to have become more universal. 

By the late Middle Ages, observances had been encoded in church and secular law with punishments for those who transgressed the rules. At the time of the sixteenth-century Reformation, Luther and his followers took a moderate approach to Lent. Some medieval practices were eliminated, but Lutherans preserved and re-focused the traditional season of Lent. They emphasized the centrality of Christ's Passion and the need for believers to respond by repentance and living faith.

If used carefully, a variety of Lenten devotional practices can be helpful reminders of themes from Scripture; if over-emphasized, specific practices may become stumbling blocks to faith in Christ. So as we begin Lent, let us seek to be more penitent and disciplined, but let us also stay focused on Christ's work of redemption and His saving grace.

Last Sunday after Epiphany - the Transfiguration (year B)- Mark 9: 2-9

The Gospel for this Sunday is from Mark 9: 2-9, and it recounts an important and mysterious event from Christ's ministry, the Transfiguration. This is one of the most distinctive and dramatic epiphanies or manifestations of Jesus' divinity. In the account, our Lord takes Peter, John, and James up onto a mountain where He has a shining appearance during prayer. Moses and Elijah appear and converse with Jesus, and a divine voice proclaims, "This is my beloved Son; listen to him" (Mark 9:7 ESV).

The observance of this event goes back to the fourth century in the Eastern Church;  it spread slowly in the Western Church. Shortly before the Reformation, the Western Church began to observe it as a universal feast on August 6. In liturgical reforms of the Reformation, the Feast of the Transfiguration was removed from some calendars. Among some Lutherans, however, the Transfiguration was observed on the Last Sunday after the Epiphany. This practice seems to be a new contribution to the Church calendar, begun in the sixteenth century by reformers Johannes Bugenhagen and Viet Dietrich. They viewed the Transfiguration as an epiphany or a manifestation of Christ's glorious identity, somewhat similar to the coming of the Magi and Christ's Baptism. This reformation liturgical tradition resurfaced in recent ecumenical lectionaries. Since the 1970s, a Transfiguration gospel has been used on the Last Sunday after the Epiphany (or the Last Sunday before Lent). 

Commemorating Christ's Transfiguration seems to be both a biblically based and reasonable way to conclude the Epiphany season. The Transfiguration can be viewed as a fitting climax for the first part of Christ's ministry,  It is also an appropriate reminder of our Lord's glory before we enter into Lenten reflections about His journey toward the cross. The Law and the Prophets witness to Christ, but He is far more glorious. Jesus Christ manifests the divine nature, Let us think of His glory and listen to Him!

The Solas- John 14:6, Romans 16:27; I Peter 1:25; Ephesians 2:8, Romans 3:28

Sometimes, we may imagine that summarizing Reformation principles in a list of three to five slogans containing Latin words for "only" (solus, solo, soli, or sola) is a custom from the sixteenth century. While Martin Luther and other Reformers did use the word "only" in some doctrinal discussions, the use of these specific slogans as a summary is much later. It seems that the first person to summarize the Reformation using sola expressions was Theodore Engelder (1865-1949), an American confessional Lutheran professor. In an article in 1916, he summarized the Reformation by three expressions or slogans: sola Scriptura, sola gratia, and sola fide. Many Protestants found these memorable expressions to be convenient summaries of their doctrinal emphases, and later, Reformed writers added two other expressions to their list: solus Christus and soli Deo gloria. 

These last two expressions are ancient and should be affirmed by any believing Christian. Solus Christus, or "only Christ" affirms that Jesus Christ is the only Savior, the unique Mediator between God and humanity. As John 14:6 teaches, Jesus is "the way, the truth, and the life; no man cometh unto the Father but by me." Our salvation depends on God incarnate in Jesus Christ.

Soli Deo gloria, "to God alone be glory," is a theme throughout Scripture. We see divine glory emphasized in Romans 16:27, "To God only wise, be glory through Jesus Christ for ever." A notable application to Christian life is in I Corinthians 10:31, "whatsoever ye do, do all to the glory of God." Divine glory is the source and the goal of creation and redemption. This divine glory is incarnate in Jesus Christ, and it should be honored and reflected in the lives of believers.

While recognizing the truth of these two "solas," the original list of three short Latin expressions is a more characteristic summary of the Lutheran Reformation. So let us briefly look at the meanings of the original three solas.

Sola Scriptura, "only Scripture," means that the ultimate authority for Christian belief and practice is the Bible. This belief is supported by numerous Scripture verses, and it is frequently expressed in Christian history. One important Scripture citation is II Timothy 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." Another key verse is I Peter 1:25, which says, "But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you."

This principle does not mean that Lutherans are uninformed Biblicists. Luther and other reformers recognize the usefulness of secondary sources. Human language, history, reason, and church tradition have a place in Scripture interpretation, doctrinal discussion, and Christian living. There is also room for disagreement on some minor details of Biblical interpretation. However, Scripture is our supreme and infallible guide. It is generally clear and the basic norm for all Christian believers.

Sola gratia, "only grace," means that sinful human beings can only be saved by divine grace. Grace is the loving redemptive power of God at work through the Holy Spirit. God always has the initiative. Grace is taught and illustrated throughout Scripture; a key verse is Ephesians 2:8, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God."  This verse is affirmed by the Augsburg Confession, XX, par. 10, "Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength...."

Grace or graciousness is not merely God's help; it is the divine characteristic that saves sinful human beings. Grace is the merciful divine disposition and power reaching out to those who do not merit any consideration or mercy. It is divine love at work, forgiving, constantly converting, and strengthening sinners. It is a gift for those who are unprofitable servants (see Luke 17:10).

Sola fide, "only faith," means that faith is the one basic aspect of a sound relationship with almighty God. Faith has content centered on the saving work of Jesus Christ, but living faith inspired by the grace of God through the Holy Spirit is primarily an attitude of confidence or trust in God and His forgiveness and redemption. Human beings can only be accepted, set right, or justified before God by such faith. 

Numerous passages of Scripture affirm the necessity of faith. Notable verses include Christ's words in John 3:16, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The Apostle Paul asserts the centrality of faith in Romans 3:28, "Therefore we conclude that a man is justified by faith without the deeds of the law." Similar affirmations are found in Romans 5:1 and Galatians 2:16.

Luther and other sixteenth-century reformers renewed Scriptural teaching about the nature of faith and justification, and this teaching lies at the heart of the Reformation. Faith as trust in the divine work in the person of Jesus Christ is central to the preaching and writing of all the Reformers, and numerous Evangelical confessions affirm sola fide. For example, Article IV of the Augsburg Confession states that Lutherans "teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins."

So the principle of justification by faith in Jesus Christ alone is at the heart of the Gospel. It distinguishes true Christianity from all human religious systems. It also gives all other Christian beliefs their true context. Sola fide is the sola to which the other solas should lead. Although Scripture stands on its own merit, and although divine grace comes before faith and continues throughout life, justifying faith is the basic and essential connection of the believer with Christ.

[Scripture citations are from the KJV.  Citations from the Augsburg Confession are from the online source- https://bookofconcord.org/ ]

Epiphany 5 (year B)- Mark 1: 29-39

 Today's Gospel, Mark 1:29-39, continues the series of readings from Mark about the early months of Christ's ministry. Jesus preaches and heals throughout Galilee. We see His message and spiritual power. In today's selection, we see three notable characteristics of His ministry: prayer, preaching, and healing.

Jesus prays publicly and privately and encourages others to pray as well. He preaches the message of the kingdom of heaven. He calls people to repentance and to faith in the good news of forgiveness. He also applies His preaching by bringing many people healing from physical, moral, and spiritual afflictions.

These three characteristics of Christ's ministry still apply to Christians in two respects. First, they apply to us as recipients of His continuing ministry in Word and Sacrament. We still benefit from His prayer, preaching, and healing. Secondly, these characteristics of Christ's ministry also apply to Christians as people who are called to share in Christ's ministry. We pray for others and call them to prayer. By word and action, we call others to repentance and to faith in the Gospel. And by using our finite gifts and opportunities, we share Christ's healing for bodies, minds, and souls.

Epiphany 4 (year B)- Mark 1: 31-28

The Old Testament reading from Deuteronomy 18:15-20 contains the prophecy that God will one day raise up another prophet like Moses to lead the chosen. This is what the New Testament references when it speaks of Jesus as "the prophet." As Christians, we see Jesus as the prophet who is both like Moses and greater than Moses.

Psalm 111 is short but praises God for a variety of reasons: His creation, His moral oversight in righteousness, graciousness, mercy, and His provision of food. It also praises God for His covenant with His people and His holy commandments which lead to wisdom and understanding.

In 1 Corinthians 8:1-13, the Apostle Paul deals with the issue of foods that may have been offered to idols or blessed in pagan rituals. The food itself is not polluted by such associations, and a Christian may eat without spiritual danger. However, a Christian must be careful about offense to tender consciences. 

The Gospel from Mark 1:21-28 deals with the issue of Jesus' authority. Unlike the first-century religious scholars who usually cited past teachers as authorities, Jesus claimed immediate authority in spiritual matters. In this passage, we see two aspects of Christ's authority. 1) He is Lord of the Sabbath who does the work of His Father whenever He sees the need, and 2) His authority extends into the realm of spirits, and even evil spirits must obey His commands. Thus, it was that people were amazed and Jesus' fame spread. May we continue to be aware of His authority each day and join in spreading knowledge of Him!

Epiphany 1 (year B)- Romans 6:1-11; Mark 1: 4-11

 Over the centuries, the First Sunday after Epiphany has been approached in several ways. Sometimes, it has been a Sunday observance of the Epiphany. Sometimes, as in the Common Service Book, it has been associated with Christ's youthful visit to Jerusalem (Luke 2). In some older traditions and in recent calendars and lectionaries, it has been a time to commemorate the Baptism of our Lord Jesus Christ. 

The second or epistle reading is Romans 6:1-11 which is the Apostle Paul's well-known discussion about the significance of Baptism. Christians have been baptized into Christ, died with Him, and raised to newness of life. By His grace, let us consider ourselves dead to our old sinful selves and alive to God in Christ.

The Gospel from Mark 1:4-11 is a brief account of the ministry of John the Baptist and the Baptism of Jesus at the beginning of His public ministry. The passage brings up several topics: Christ's ministry, His humility, His identity, and a contrast between John's baptism and Christian Baptism. These topics can be drawn together in considering the significance of Christ's Baptism.

Epiphany- Matthew 2: 1-12

 Tomorrow, Saturday, January 6 is one of the most ancient and meaningful Christian feasts- Epiphany. In the early Greek Church, the day was about all of Christ's manifestations, from His birth onwards. Over time, the Eastern churches focused more on Christ's Baptism, and the Western churches focused more on the coming of the Wise Men from Matthew 2. The Sundays afterward emphasized other manifestations of Christ's identity in His life and ministry.

In modern times, Epiphany is often forgotten. Among secularized Christians, many are tired of celebrating after Christmas and New Year's Day. And this year, the fact that Epiphany falls on Saturday may make the neglect even more noticeable. In some congregations, Epiphany may be reduced to background for the commemoration of our Lord's Baptism on Sunday. However, the story of the Magi and the light of Christ drawing the Gentiles is a message that we need to remember. May we be drawn to the light of the Christ Child, and may His light shine in our lives!