While visiting the Holy Land in 1865, The Rev. Phillips Brooks rode on horseback from Jerusalem to Bethlehem to assist in the Christmas Eve midnight service. That blessed moment in his life inspired him to write one of the most cherished of all Christmas carols, “O Little Town of Bethlehem.”
How silently, how silently, the wondrous Gift is giv’n; So God imparts to human hearts the blessings of His Heav’n. No ear may hear His coming, but in this world of sin, Where meek souls will receive Him still, the dear Christ enters in.
God in the flesh IS the “wondrous gift” that is given to those whose hearts are meek enough and trusting enough for the gift to make a difference. So, come. Together, in our hearts, let us go to Bethlehem to receive this wondrous gift so the world of need at our doorstep will become a better place when we step into it.
Have a Merry Christmas!
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
It is a happy coincidence that the commemoration of St. Ambrose, the fourth century Bishop of Milan, occurs during the Advent season on December 7. I say that because one of the chief contributions of Bishop Ambrose was his defense of Athanasian (orthodox) Christianity against Arianism. Athanasians affirm that the Logos or Word (John 1:1) is fully God in the same sense that the Father is, while Arians affirm that the Logos is a creature, the first being created by the Father. So it is appropriate that his feast day occurs during the season in which we are preparing for the coming of the Messiah because Bishop Ambrose helps us better understand what kind of Messiah we are talking about.
Ambrose may have written the Athanasian Creed (BCP p. 864), the first creed in which the equality of the three persons of the Trinity is explicitly stated. Whether he wrote it or not, it is consistent with his theology:
And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.
The Messiah who came as a little child and died on a cross as a man is not just a messenger. He is Emmanuel, God With Us in the flesh. That was as incomprehensible a Mystery in the first and fourth centuries as it is today – the Word that was in the beginning, the Word that was with God, the Word that was God, “became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son; full of grace and truth” (John 1:14). The proof of it is a matter of faith. This Word Made Flesh, Jesus, the Messiah, matters so much to us because he is the ultimate expression of God’s eternal love for us.
His entire life demonstrates to us that God’s love does not shrink in the face of tragedy, injustice, exploitation, and alienation. Love Divine embraces everything that happens to human beings from birth to death. God With Us heals brokenness, overcomes oppression, and reconciles estrangement. There is no love in the universe that is tougher or more tender!
A meditation attributed to Bishop Ambrose beautifully expresses what God’s love means to us in these words: “Lord Jesus Christ, you are for me medicine when I am sick; you are my strength when I need help; you are life itself when I fear death; you are the way when I long for heaven; you are light when all is dark; you are my food when I need nourishment.”
I'll see you in Church!
The Very Rev'd Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
Have you thought about the fact that, while the Ascension Window in the rear of the Cathedral Nave is our largest window, we hardly ever talk much about the Ascension other than when we're reciting the creeds?
Perhaps the reason the Church has neglected the Ascension in its preaching, teaching, and liturgical life is that it is so easy to let issues such as the location of heaven, behavior of clouds, and laws of gravity obscure the central theological affirmations of the event. I invite you to look beyond the literal description of the event with me and consider those affirmations.
The first affirmation is that it rings the curtain down on the earthly ministry of Jesus.
He had walked with them and talked with them about the Kingdom before and after the resurrection. He had walked the way of the cross. He had journeyed with them along the road to Emmaus and appeared to them in the breaking of the bread. He stood among them in that fear-filled room in Jerusalem and restored their courage and their faith. For forty days he had shared with them his risen presence. He had prepared them for his going away and promised them that he would send the Comforter, power from on high, and that because he was going to the Father, they would be able to do even greater works than he had done. Now it was time for the earthly part of his ministry to cease.
The Ascension was a farewell scene. They needed a transition and this was the event that made it possible. We know the need ourselves. His departure points to a new day in God's Realm, a new relationship with his followers, and a new responsibility for his work. So, the Ascension affirms that his earthly ministry has come to a close and his work in the world is now to be done by those whom he has chosen and empowered.
A second affirmation of the Ascension is a broadening understanding of the purpose and mission of the Church.
The figure in white asked them, “Why are you standing there looking up into heaven?” That may be another way of saying, “You have been told what you are supposed to do and it is NOT to stand there looking up into the sky. Jesus told you he’ll return but he didn’t give you a schedule. You have things to do. Go and do them!”
The challenge to the Church now as then is, while we expect his return at any moment, we are not to spend our waiting time looking up into the sky and meditating on the past but moving into mission in the world. Theologian Leslie Newbigin once observed, “The Church is unique in that it exists not for its own sake but for the sake of those outside it.”
We are not to become so caught up in gazing in wonder that we fail to capture the vision of the mission field at the doorsteps of our churches into which we are sent at the end of every service. We must not be so heavenly minded that we are no earthly good in advancing the reign of God in our part of the world!
The third affirmation of the Ascension is that Jesus, the suffering and crucified One, is now with the Father.
What does that mean? I am reminded of Luther’s debate with Zwingli during which Zwingli was challenging Luther’s perspective on the real presence of Christ in the Eucharist. Zwingli declared, “He can’t be in two places at once, and the scripture says he’s at the right hand of God.” Luther responded, “The right hand of God is here, there, and everywhere.”
The right hand of God is not a geographical location you can Google, but rather the power bestowed upon the Son by the Father. He brings God’s power to us. It means that the One who has been given all power and authority has been touched with the feeling of weakness, knows our pain, has wrestled with temptation. His incarnation, which began with his Nativity and concluded with his Ascension, has brought something of our humanity into the very life of God.
It means that he is Sovereign of the Universe. All that is left is for the universe to acknowledge that truth.
And, it means that the ultimate outcome of history is no longer in question. The Kingdom, the power, and the glory are his now and forever. He has triumphed and, we who are his sisters and brothers through Baptism are heirs of all that he has won. His victory is our victory. You might say that his victory is hidden in our history, to be perceived only through eyes of faith. What do you see when you look around? Look again!
In the Letter to the Ephesians, we are told that the world should be able to get a glimpse of God's Reign when it looks at the Church, his Body. We have to confess that is not always what the world sees. It’s not always what we see either. But he’s probably doing more with us than he’s getting done with any other group on this planet. The Church is still alive and at work in human lives, bringing compassion, healing, purpose, and victory to people of all types in all places.
Almighty God, whose blessed Son our Savior Jesus Christ ascended far above all heavens that he might fill all things: Mercifully give us faith to perceive that, according to his promise, he abides with his Church on earth, even to the end of the ages; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen. (BCP)
I'll see you in Church!
The Very Reverend Ronald D. Pogue Interim Dean St. Andrew’s Cathedral Jackson, Mississippi
P.S. This Charles Wesley hymn about the Ascension is a favorite of mine.
As I sit here contemplating the Christmas message, I am reminded that someone once said "The best way to send a message is to wrap it in a person." That's what God did in sending Jesus to us. In Jesus, the Messiah, we receive the message of God's love for us. In Jesus, God's redemptive work continues to transform lives – not just change them, but transform them.
In this context, for one to change means to do something different but to be transformed means to become a new creature. In Jesus, God Incarnate, "things which were cast down are being raised up, and things which had grown old are being made new, and all things are being brought to their perfection by him through whom all things were made" (BCP, p. 515).
That's the message for us this Christmas, and every Christmas. And that's my prayer for you and those whom you love as we join the shepherds at the manger to "see this thing that has taken place, which the Lord has made known to us" (Luke 2:15).
These lines from the English hymn writer, Brian Wren, sum it up beautifully:
How can we name a Love that wakens heart and mind, indwelling all we know or think or do or seek or find? Within our daily world, in every human face, Love's echoes sound and God is found, hid in the commonplace
So in a hundred names, each day we all can meet a presence, sensed and shown at work, at home, or in the street. Yet every name we see, shines in a brighter sun: In Christ alone is Love full grown and life and hope begun.
I'll see you in Church!
The Very Reverend Ronald D. Pogue Interim Dean St. Andrew’s Cathedral Jackson, Mississippi
We are in the days leading up to the Day of Pentecost and in a period sometimes known as Ascensiontide. The Ascension (Luke 24:44-53 / Acts 1:1-11) is probably not the best known of the feast days on the calendar, but it is one that takes on increasing depth and importance the more you think about it and experience it.
The Ascension is not about gravity, or the physical location of heaven, or any of that. It is about God. In fact, even though it comes toward the end of Eastertide, the Ascension is most closely related in meaning to Christmas. At Christmas we celebrate the Incarnation, God becoming flesh and living among us.
What was begun at Christmas is brought full circle and proclaimed again in a different way at the Ascension. In the Incarnation, what it means to be God became fully a part of what it means to be a human being. In Jesus, the human and the divine become united in the person and life of one man. In the Ascension, this human being became a part of who God is.
It was not the spirit of Jesus, or the essence of Jesus, or the divine nature of Jesus, or the invisible part of Jesus, or the idea of Jesus, or anything like that, that ascended to the Father. It was the resurrected body of Jesus: a body that the disciples had touched, a body that ate and drank with them, a real, physical, but gloriously restored body-bearing the marks of nails and a spear. This humanity has become a living, participating part of Divinity.
The Ascension tells us that it is a good and holy thing to be a human. It is so good and holy a thing that God became human. The fullness of God now includes what it means to be a human being.
So we are able to approach God with confidence and with joy. Because we are not only dealing with the Creator of the universe and the Sovereign of all time and of eternity; we are also drawing near to the One who lived our life, has shared our fate, who knows us, and cares about us.
I'll see you in Church!
The Very Reverend Ronald D. Pogue Interim Dean St. Andrew’s Cathedral Jackson, Mississippi
P.S. You just can't beat Charles Wesley when you need a hymn for an occasion like Ascension Day! Here's the Choir of Tewkesbury Abbey singing his rousing hymn Hail the Day That Sees Him Rise. (Be patient, the audio file loads slowly.)
As I sit here contemplating the Christmas message, I am reminded that someone once said "the best way to send a message is to wrap it in a person." That's what God did in sending Jesus to us. In Jesus, the Messiah, we receive the message of God's love for us. In Jesus, God's redemptive work continues to transform lives – not just change them, but transform them.
In this context, for one to change means to do something different but to be transformed means to become someone different, a new creature. In Jesus, God Incarnate, "things which were cast down are being raised up, and things which had grown old are being made new, and all things are being brought to their perfection by him through whom all things were made" (BCP, p. 515).
That's the message for us this Christmas, and every Christmas. And that's my prayer for you and those whom you love as we join the shepherds at the manger to "see this thing that has taken place, which the Lord has made known to us" (Luke 2:15).
These lines from the English hymn writer, Brian Wren, sum it up beautifully:
How can we name a Love that wakens heart and mind, indwelling all we know or think or do or seek or find? Within our daily world, in every human face, Love's echoes sound and God is found, hid in the commonplace.
So in a hundred names, each day we all can meet a presence, sensed and shown at work, at home, or in the street. Yet every name we see, shines in a brighter sun: In Christ alone is Love full grown and life and hope begun.
I'll see you in Church!
The Very Reverend Ronald D. Pogue Interim Dean St. Andrew’s Cathedral Jackson, Mississippi
It is a happy coincidence that the commemoration of St. Ambrose, the fourth century Bishop of Milan, occurs during the Advent season on December 7. I say that because one of the chief contributions of Bishop Ambrose was his defense of Athanasian (orthodox) Christianity against Arianism. Athanasians affirm that the Logos or Word (John 1:1) is fully God in the same sense that the Father is, while Arians affirm that the Logos is a creature, the first being created by the Father. So it is appropriate that his feast day occurs during the season in which we are preparing for the coming of the Messiah because Bishop Ambrose helps us better understand what kind of Messiah we are talking about.
Ambrose may have written the Athanasian Creed (BCP p. 864), the first creed in which the equality of the three persons of the Trinity is explicitly stated. Episcopalians seldom recite it in corporate worship, but it is one of our historical documents and one of our theological foundations. Whether Ambrose wrote it or not, it is consistent with his theology:
And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.
The Messiah who came as a little child and died on a cross as a man is not just a messenger. He is Emmanuel, God With Us in the flesh. That was as incomprehensible a Mystery in the first and fourth centuries as it is today – the Word that was in the beginning, the Word that was with God, the Word that was God, “became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son; full of grace and truth” (John 1:14). The proof of it is a matter of faith. This Word Made Flesh, Jesus, the Messiah, matters so much to us because he is the ultimate expression of God’s eternal love for us.
His entire life demonstrates to us that God’s love does not shrink in the face of tragedy, injustice, exploitation, and alienation. Love Divine embraces everything that happens to human beings from birth to death. God With Us heals brokenness, overcomes oppression, and reconciles estrangement. There is no love in the universe that is tougher or more tender!
A meditation attributed to Bishop Ambrose beautifully expresses what God’s love means to us in these words: “Lord Jesus Christ, you are for me medicine when I am sick; you are my strength when I need help; you are life itself when I fear death; you are the way when I long for heaven; you are light when all is dark; you are my food when I need nourishment.”
I'll see you in Church!
The Very Reverend Ronald D. Pogue Interim Dean St. Andrew’s Cathedral Jackson, Mississippi
P.S. Several hymns are attributed to St. Ambrose, including the Advent hymn "Savior of the Nations, Come" (Hymnal 1982 #54).
It is a happy coincidence that the commemoration of St. Ambrose, the fourth century Bishop of Milan, occurs during the Advent season on December 7. I say that because one of the chief contributions of Bishop Ambrose was his defense of Athanasian (orthodox) Christianity against Arianism. Athanasians affirm that the Logos or Word (John 1:1) is fully God in the same sense that the Father is, while Arians affirm that the Logos is a creature, the first being created by the Father. So it is appropriate that his feast day occurs during the season in which we are preparing for the coming of the Messiah because Bishop Ambrose helps us better understand what kind of Messiah we are talking about.
Ambrose may have written the Athanasian Creed (BCP p. 864), the first creed in which the equality of the three persons of the Trinity is explicitly stated. Whether he wrote it or not, it is consistent with his theology:
And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.
The Messiah who came as a little child and died on a cross as a man is not just a messenger. He is Emmanuel, God With Us in the flesh. That was as incomprehensible a Mystery in the first and fourth centuries as it is today – the Word that was in the beginning, the Word that was with God, the Word that was God, “became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son; full of grace and truth” (John 1:14). The proof of it is a matter of faith. This Word Made Flesh, Jesus, the Messiah, matters so much to us because he is the ultimate expression of God’s eternal love for us.
His entire life demonstrates to us that God’s love does not shrink in the face of tragedy, injustice, exploitation, and alienation. Love Divine embraces everything that happens to human beings from birth to death. God With Us heals brokenness, overcomes oppression, and reconciles estrangement. There is no love in the universe that is tougher or more tender!
A meditation attributed to Bishop Ambrose beautifully expresses what God’s love means to us in these words: “Lord Jesus Christ, you are for me medicine when I am sick; you are my strength when I need help; you are life itself when I fear death; you are the way when I long for heaven; you are light when all is dark; you are my food when I need nourishment.”
While visiting the Holy Land in 1865, The Rev. Phillips Brooks rode on horseback from Jerusalem to Bethlehem to assist in the midnight service. That blessed moment in his life inspired him to write one of the most cherished of all Christmas carols, “O Little Town of Bethlehem.”
How silently, how silently, the wondrous Gift is giv’n; So God imparts to human hearts the blessings of His Heav’n. No ear may hear His coming, but in this world of sin, Where meek souls will receive Him still, the dear Christ enters in.
God in the flesh IS the “wondrous gift” that is given to those whose hearts are meek enough and trusting enough for the gift to make a difference. So, come. Together, in our hearts, let us go to Bethlehem to receive this wondrous gift so the world of need at our doorstep will become a better place when we step into it.
Have a Merry Christmas!
P.S. The icon is The Virgin of Vladimir by the hand of Gay Pogue.
In his book, Miracles: What They Are, Why They Happen, And How They Can Change Your Life, author Eric Metaxas asks this question: “If God could speak the universe into existence, could he not afterward speak into that existence?” Our Gospel reading for the Fourth Sunday in Lent presupposes God’s ability to speak into our universe. The heart of that passage is something many of us long ago committed to memory: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (John 3:16).
Martin Luther called that statement “the Gospel in a capsule.” One theologian said that if all the Bibles in the world were destroyed and every page of scripture obliterated, if one Christian could remember that one verse, the most basic premise of our faith would survive.
And the message is not just words; it is the Word made flesh. The best way to send a message is to wrap it in a person. The Creator and Sovereign of the universe wrapped himself in the person of Jesus Christ and spoke into our existence in a unique way. In his life and ministry, Jesus demonstrates in words and actions that all things came into existence and have their being by and for the Love of God. When we contemplate his passion, death, and resurrection, we are reminded that the Love of God knows no limits. Even death, which we humans usually consider the final limitation, is not stronger than the Love of God.
St. Paul said it this way: “For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38, 39).
We have to be careful to remember that this particular kind of love is not primarily a feeling or an emotion. It is a firm decision made in the heart and mind of the Creator before he spoke the universe into existence. So firm and unbreakable is God’s decision that it provides the best explanation we have of God’s nature.
This knowledge has implications for those who believe it to be true. The implications are summed up in Our Lord’s Summary of the Law: Jesus said unto him, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37-39). The overriding purpose of human life is to love God and to love what God has created in the same way God loves us.
That would be a very tall order if it were up to us alone. But it’s not and that’s the best news of all. Our own efforts to love like God are effective only because of God at work in us. Christians sometimes refer to that partnership as being “in Christ.” God has great plans for the universe. Our only reliable glimpses into God’s plans tell us that Divine Love is the driving force and human beings are specially designed and called to be partners in carrying out the plan. Please pray about that as you contemplate how “God so loved the world…”