What a joy it is to witness the movement of the Holy Spirit in real time—not just in Scripture, but in the lives of God’s people today. On Pentecost Sunday, as we celebrated seven baptisms in our congregation, we experienced firsthand the promise that still echoes from the prophet Joel and the apostle Peter:
“Everyone who calls on the name of the Lord shall be saved.”
Let’s take a moment to reflect on the divine reversal that Pentecost offers—from Babel to Jerusalem, from confusion to communion, from human striving to Spirit-filled unity.
The Tower of Babel: A Name for Ourselves
In Genesis 11, we see humanity united in purpose—but not in worship. They say, “Come, let us build ourselves a city… and make a name for ourselves.” It’s an image that looks eerily like modern-day efforts: global unity without God, progress without repentance, technology without humility. It’s the city of man, as Augustine would say—built on pride, curved inward on itself (incurvatus in se).
The result? God scatters them and confuses their language. Not out of wrath, but mercy. To slow our descent into self-idolatry. To turn our hearts outward once again.
The Day of Pentecost: A Name Above Every Name
Then in Acts 2, we see a beautiful reversal. Where Babel brought confusion, Pentecost brings clarity. Where pride divided, the Spirit unites. Ordinary Galileans proclaim the mighty works of God, and every nation under heaven hears the good news in their own tongue.
It’s not about building a name for ourselves anymore—it’s about lifting high the name of Jesus. That’s the heartbeat of Pentecost: God making a name for Himself through His Spirit-filled people.
And Peter’s call still rings out:
Repent. Be baptized. Receive the gift of the Holy Spirit.
Baptism: Turning Outward in Faith
As we baptized children and welcomed them into the family of God, we weren’t just performing a ritual. We were bearing witness to a spiritual reality: the old self is buried, and a new life is born. These families stood before the congregation, renouncing the self-centered kingdom of man and embracing the kingdom of God.
It’s not just their promise. It’s ours too. The promise of forgiveness, of new life, and of the indwelling Spirit is for you—for your children, and for all who are far off.
The Call of Pentecost Today
What does it mean to live in the power of Pentecost?
It means asking daily, “Lord, fill me with Your Spirit.” It means refusing to build monuments to self, and instead building altars of praise. It means turning outward—toward God, toward others, and toward the mission of Jesus.
Friends, this is not a story from long ago. It’s our story now. The Spirit who fell at Pentecost is still being poured out on all flesh—on the young and old, the broken and the bold, the ordinary and overlooked.
So today, will you turn outward? Will you call on the name of the Lord?
If so, here’s a simple prayer:
Lord Jesus, I renounce pride and self-reliance. I turn to You. Fill me with Your Holy Spirit, that I may be Your witness and walk in Your ways. Amen.
And may the Spirit who hovered over creation, who fell like fire at Pentecost, now renew you, your family, and this whole world in the love of Christ.
There’s a moment at the end of a great play when the author walks onstage. The curtain’s drawn, the story complete, and now the playwright himself steps into the light, reminding us that everything we’ve just witnessed came from his mind, his hands. As C.S. Lewis once reflected, that’s how you know the play is over—the author appears.
And in the final pages of Revelation, we find just that: the Author of history stepping onto the stage.
“Behold, I am coming soon, bringing my recompense with me… I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Revelation 22:12–13)
Jesus—our risen Lord—doesn’t just pen the introduction or write the final chapter. He is the story. Every word, every letter. Alpha to Omega. The first and the last. He is the Author, and He has a word for us.
The Reality of the Story We’re In
We live in a time that’s lost its story. Modern philosophy—rooted in Descartes’ “I think, therefore I am”—has shifted our focus inward. And that’s led to what we now call deconstructionism: the belief that there is no grand story, no meta-narrative, no Alpha and Omega. Everyone has “their truth,” but few are asking what’s true.
The result? Confusion. Division. Tribalism. One story pitted against another, each competing for dominance. But Revelation reminds us that there is a story—one written from the foundation of the world. And it’s not ours to edit.
Jesus says, “I am coming soon.” Whether we embrace the story or try to rewrite it, the Author will return—and He will hold us accountable. Not to punish, but to set things right. To bring clarity. To heal what’s broken.
Two Responses
On that day, there will be two responses to the Author’s appearing.
One is found in those who have “washed their robes”—a symbol of redemption, of sinners made clean through the blood of Christ. These are the ones who will eat from the tree of life and enter the city by its gates.
But there’s another group. It’s a sobering image: “Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.” (Revelation 22:15)
This verse often gets left out. It’s uncomfortable. It’s not “nice.” But it’s honest—and necessary. Because the love of God tells the truth. And that truth is this: either you let Jesus wash your sins, or you choose to carry them yourself.
Lady Macbeth once cried out, “Out, damn’d spot!” as she imagined blood on her hands from her guilt. But no matter how much she scrubbed, the stain remained. Shakespeare, like the prophets, understood something deeply human: we all want to be clean, but we cannot cleanse ourselves.
Only Jesus can.
Don’t Change the Story
The final warning of Scripture is a plea: don’t add to these words, and don’t take away from them. Yet how often do we do just that? We add extra writings. Or we delete the difficult parts. We want a god who sounds more like us—more tolerant, more relaxed, less demanding.
But that isn’t the Author. That’s a counterfeit.
The real Author offers not just judgment but grace. “Let the one who is thirsty come; let the one who desires take the water of life without price.” (Revelation 22:17) This invitation—wide open and full of mercy—is spoken by both the Spirit and the Bride (the Church). It’s not exclusive. It’s not narrow. It’s generous. And it’s for you.
No matter your story, Jesus wants to redeem it. He wants to write you into His story—one of cleansing, restoration, and purpose.
One Prayer, One People
In His final prayer before the cross, Jesus prayed for us:
“That they may all be one… I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.” (John 17:20–23)
Our unity as believers isn’t based on preference or personality. It’s grounded in truth. When we cling to the Author’s story, we become living witnesses to the world—a people marked not by confusion, but by conviction and grace.
The final words of the Bible are not threats. They’re promises.
“Surely I am coming soon.” “Amen. Come, Lord Jesus.” “The grace of the Lord Jesus be with all. Amen.”
That’s the heart of the gospel. A warning and a welcome. A righteous Judge and a loving Savior. A story that invites us in, just as we are—and transforms us.
Blessed are those who wash their robes in the blood of the Lamb.
Have you ever gazed up at the night sky, marveling at the vastness of the universe, and felt simultaneously small yet profoundly significant? This paradoxical experience captures the essence of Psalm 8, a beautiful hymn of praise that explores the relationship between God’s majesty and human dignity.
“O Lord, our Lord, how majestic is your name in all the earth!” These words, which both open and close Psalm 8, set the tone for a profound reflection on the nature of God and humanity’s place in His creation. The psalmist invites us to consider the greatness of God, revealed in the wonders of the natural world, while also pondering our own role and significance within it.
As we delve into this psalm, three key themes emerge, each offering rich insights into our relationship with God and our place in the world:
The Power of Childlike Faith
“Out of the mouths of babes and infants, you have established strength because of your foes, to still the enemy and the avenger.” This verse highlights the unexpected power of childlike faith and praise. In a world that often values complexity and sophistication, there’s something disarmingly potent about the simple, sincere worship of a child.
This truth echoes throughout Scripture, from the promise in Genesis of a child who would crush the serpent’s head, to Jesus’ triumphal entry into Jerusalem, where children’s praises fulfilled this very psalm. Even in our everyday lives, we can witness profound wisdom from the youngest among us. As one touching anecdote illustrates, when asked what the greatest thing in the world was, a young child replied simply, “Prayer to God.”
These instances remind us that true wisdom often lies in humility and simplicity. Jesus himself taught that we must have faith like a child to enter the kingdom of heaven. In our praise and our approach to God, perhaps we too need to recapture some of that childlike wonder and trust.
The Crown of Human Dignity
As the psalmist contemplates the vastness of the heavens, he asks, “What is man that you are mindful of him, the son of man that you care for him?” This question could easily lead to a conclusion of human insignificance. Yet, remarkably, it takes us in the opposite direction.
“You have made him a little lower than the heavenly beings and crowned him with glory and honor.” This verse reveals a stunning truth about human dignity. Despite our seeming smallness in the grand scheme of the universe, God has bestowed upon us a unique status and role within creation.
We are created in God’s image, bearing a reflection of His nature that sets us apart from the rest of creation. This truth should radically shape how we view ourselves and others. Every person we encounter, regardless of their circumstances or background, carries this innate dignity as an image-bearer of God.
This perspective challenges us to “respect the dignity of every human being,” as some Christian traditions put it in their baptismal vows. It calls us to see beyond surface-level differences and recognize the royal nature inherent in every person we meet.
The Commission to Steward Creation
With great dignity comes great responsibility. The psalm goes on to describe humanity’s commissioned role: “You have given him dominion over the works of your hands; you have put all things under his feet.”
This dominion is not a license for exploitation, but a call to responsible stewardship. We are entrusted with the care of God’s creation, to tend and nurture it as His representatives. This role is fulfilled not through autonomous rule, but through submission to God’s authority and purposes.
When we align ourselves with God’s will, recognizing Him as our true Lord, we can fulfill this commission in ways that bring blessing rather than curse to the world around us. However, when we attempt to rule independently of God’s guidance, we risk corrupting and damaging the very things we’re meant to steward.
This commission extends beyond environmental concerns to encompass all aspects of how we interact with the world and each other. It’s a call to cultivate and create in ways that reflect God’s character and purposes.
The Ultimate Fulfillment in Christ
While Psalm 8 speaks profoundly to every human being, it finds its ultimate fulfillment in Jesus Christ. Throughout the New Testament, we see this psalm applied to Jesus in unique ways.
Jesus often referred to himself as the “Son of Man,” a title that echoes the language of this psalm. In his incarnation, Jesus exemplified both the humility and the exaltation described here. He willingly became “lower than the angels for a little while,” taking on human flesh and experiencing our weaknesses and sufferings.
Yet through this humility and obedience, Jesus was “crowned with glory and honor.” His life perfectly embodied the submission to God’s lordship that the psalm calls for, and in doing so, he opened the way for all of humanity to be restored to our intended dignity and purpose.
As we reflect on Psalm 8, we’re invited into a posture of both humility and confidence. We recognize our smallness before an infinite God, yet also embrace the incredible dignity and purpose He has given us. We’re challenged to approach God with childlike faith, to treat others with the respect due to those made in God’s image, and to steward our lives and our world in ways that honor Him.
May we, like the psalmist, be moved to wonder and praise: “O Lord, our Lord, how majestic is your name in all the earth!” As we embrace this perspective, we find our true place in God’s grand design – humble yet dignified, small yet significant, always looking to our majestic Creator as the source of our identity and purpose.
“And the one seated on the throne said, ‘Behold, I am making all things new.’” – Revelation 21:5
A Vision Worth Seeing
The book of Revelation invites us to see—truly see—what God is doing in the world. In chapter 21, the voice from the throne says, “Behold, I am making all things new.” This isn’t just poetic language. It’s an imperative: Look. See. Pay attention.
The Greek word here—ἰδού (idoú)—carries that sense of urgency. It’s as if God is waving us down, saying, “Look here! I need you to see this.” This call to see echoes throughout the New Testament, where Jesus invites people to look beyond the surface and behold the Kingdom of God breaking in.
But many of us struggle to see. Our culture, influenced by centuries of philosophical turns, especially since Descartes, has trained us to start with ourselves: “I think, therefore I am.” But what if Descartes got it backward? What if it’s not “I think, therefore I am,” but “I am, therefore I think”?
In Exodus, when Moses meets God at the burning bush and asks for His name, God replies: “I AM WHO I AM.” This divine self-revelation is the true foundation for knowledge, identity, and meaning. Rather than beginning with our thoughts, Scripture calls us to begin with God’s revelation. It’s a totally different way of seeing ourselves and the world.
Seeing Through God’s Eyes
In Revelation 21, John describes what he saw: a new heaven and a new earth, a holy city descending like a bride prepared for her husband. God promises to dwell among His people, wipe away every tear, and abolish death and mourning. It’s a breathtaking vision of hope and renewal.
But here’s the key: we’re not meant to merely admire this vision. We’re meant to live into it. To begin embodying it now.
Christian author Henry Blackaby put it this way:
“Watch and see where God is working, and join Him in His work.”
He reminds us that experiencing God isn’t about mustering up an encounter through self-effort. It’s about aligning ourselves with what God is already doing. And what is God doing? Making all things new.
Master Planning and Future Hope
At our church, we’ve been doing some literal master planning. We hired an architect named Sam, who walks around with a sketchbook. As we talk, he listens, dreams, and suddenly—with a few swift strokes of his pencil—draws out a vision of what could be. A beautiful new building. A transformed space.
That’s vision. That’s what God is offering us: not just a plan for bricks and mortar, but a picture of the new heavens, the new earth, and the new people He is forming. Jesus gives us a glimpse of that future and says, “Live into it. Let it take root in the present.”
Reimagining People
The Apostle Paul offers a strikingly practical application of this vision in 2 Corinthians 5. He writes,
From now on, we regard no one from a worldly point of view… If anyone is in Christ, new creation! The old has gone, the new has come.
What would it look like to see others—not as they are, but as God sees them? Not defined by their past, but by their potential in Christ?
This challenges us. We often define ourselves—and others—by our wounds, failures, and limitations. But the gospel calls us to a new way of seeing. You are not just your brokenness. You are beloved. You are being remade. And so is your neighbor.
In a world quick to label, dismiss, and divide, Christ gives us a ministry of reconciliation. Why? Because the old has passed away. The new has come. The risen Lord is building a new humanity.
The Eternal Perspective
Ortega is a beautiful place. Sometimes it feels like paradise. But even the most beautiful homes here are subject to rot. Even our historic buildings will one day pass away.
But you—the people of God—will not pass away. You are the beloved of Christ, the bride of the Lamb, the citizens of the new Jerusalem. Heaven and earth may pass away, but God’s people endure. And so we must shift our gaze—from fading structures to eternal souls. From what is passing to what will endure.
Living the Vision
Jesus left His disciples with a “new commandment”: “Love one another as I have loved you.” That is the seed of the new creation. When we live out that love, we begin to manifest the Kingdom now.
So let us no longer look at ourselves or others from a worldly point of view. Instead, let’s adopt the eyes of faith. Eyes that behold. Eyes that see. Eyes that recognize God’s vision and join Him in making it a reality.
“Behold, I am making all things new.”
May we see it. May we believe it. May we live it.
Heavenly Father, thank you for the gift of new life, for our children, and for the promises you give us in your Word. You are inviting us to catch a vision—a vision of a new community grounded in your new commandment to love as you have loved us. You are the one who declares, “Behold, I am making all things new.” Speak to us now through your Word. May the preaching of your Word be your Word—for the glory of Jesus Christ. Amen.
“And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.” John 17:11
Do you want to understand what truly matters to people? Pay attention to their prayers. In John 17, Jesus shares his high priestly prayer, revealing his deep concerns and care for us as he intervenes on our behalf before God. At the heart of Jesus’ plea for his church is a desire for unity, as exemplified by the oneness of the Trinity.
The Crucifixion, Giotto, 1307
Christians call this unity communion, which means “oneness with.” We are brought into harmony through the mystical and sacred union with God achieved by Jesus’ sacramental body and blood. This profound connection bears witness to the union between Jesus and the Father, affirming his divine purpose to bring life to the world. Jesus repeats his plea for unity among his followers throughout the prayer, emphasizing his desire for all to be one with God and each other, just as he and the Father are one. This unity is vital, enabling the world to see and believe in God through Jesus. (John 17:21)
Our world is rife with conflict, violence, prejudice, and division, leading to a breakdown of human connectedness and the resulting pain and damage. Unfortunately, even within the church, we often reflect the same worldly tribalist tendencies and behaviors without introspection or remorse. This goes against the Lord’s vision for the church and presents a poor example to those outside the faith who long for a more compassionate and united way of being human amidst the extreme factionalism of our culture.
The cheap and easy communication tools afforded to us by social media sadly seem to do more tearing apart the body of Christ than uniting. Harsh and biting voices are given a platform with amplification making their words carry more weight than they should.
I recently heard an excellent talk by John Meacham about the role of Christian leaders in civil society. “If the American Republic is going to long endure. It will endure not least because of an Anglican Sensibility. The air you and I breathe theologically is one of complexity and tolerance and having the courage to admit you don’t know everything.”
Demonstrating humility in this manner reflects a profound comprehension that none of us possess the complete picture, and we are all capable of making mistakes and surrendering to our negative tendencies.
So Meacham challenged us as Christian leaders:
“Here’s what you all can do stop lamenting and start leading. We know things are bad. We’ve had an insurrection; we get it. Okay, things are so terrible, yes, they’re terrible. Why? Because people tend to be terrible. Okay, this is your job, for God’s sake; I mean, y’all are dealing with first principles. What are you commissioned to do? You’re commissioned to forgive sins, and you’re surprised that the world is sinful?… If everybody loved their neighbor, guess what? Jesus wouldn’t have had to command it!”
John Meacham, Episcopal Parish Network Keynote 2023. https://www.youtube.com/watch?v=AY_KDHGD2hg
The essence of Christian leadership is to remind ourselves of the Gospel’s power to save sinners through God’s grace. In and through gracious respect for the dignity of every human being, we are empowered not to harm each other despite our propensity to sin. Leadership requires bringing this message of God’s redemptive claim of our lives to our collective hearts and minds. As Meacham would challenge: “In this time in which we live, the church has a huge role to play to help our democracy and our relationships with one another to walk this path.”
As the church, our duty and mission have always been to fulfill this responsibility. We are agents of the gospel and ambassadors of Christ to commissioned for the redemption of humanity.
In Ephesians, the Apostle Paul refers to “mystery” to explain how God works through the church to reveal His plan for the world. (Ephesians 3) Paul then transitions into a prayer for the unfathomable love of God, asking for spiritual strength and for Jesus Christ to dwell within our hearts. As a result, we come to understand God’s vast and extraordinary love.
A new and wonderful phenomenon is emerging in the world through the power of God. The death and resurrection of Jesus Christ are uniting people from different cultures, languages, and backgrounds. Former enemies are finding reconciliation, while Jews and Gentiles are discovering peace with God through the cross. Laws no longer govern our relationships but by mercy and grace. The blood shed on the cross gives us all access to God; through this entryway, we are baptized into a new identity and humanity. We become a unified structure, citizens and members of the same household, and a spiritual temple for God’s spirit to reside in.
Paul contemplates the profound advantages of the Gospel and offers a prayer for the church, recognizing that its influence extends beyond itself. The Gospel is of immense importance to the world, as it brings about the most crucial outcome of Gospel ministry: unity with God and among people. As the barriers of hostility are dismantled, and the new community of believers comes into being, the Holy Spirit’s radiance illuminates the living temple that rests upon the cornerstone of Jesus Christ and the foundation of the apostles. According to the divine plan, this disclosure signifies the unification of all things in heaven and on earth under a single leader, ultimately allowing God to reign supreme through the one head, Jesus Christ. (See Ephesians 1:10, 22, 23)
As followers of Christ, our unity in Him holds immense importance in the spiritual world as we fight against Satan and the forces of evil. We arm ourselves with spiritual weapons and armor to engage in this battle. Even when it may seem like the Gospel is not making a difference, we find solace in Jesus Christ being the ultimate authority. It’s crucial to remember that our struggle is not against flesh and blood, a fact often overlooked in our current political disputes within the church.
O God the Father of our Lord Jesus Christ, our only Savior, The Prince of Peace: Give us grace seriously to lay to heart the Great dangers we are in by our unhappy divisions; take away all hatred and prejudice, and whatever else may hinder us from godly union and concord; that, as there is but one Body and one Spirit, one hope of our calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may be all of one heart and of one soul, united in one holy bond of truth and peace, of faith and charity, and may with one mind and one mouth glorify thee; through Jesus Christ our Lord. Amen.
An exegetical prize can be discovered at the beginning of Matthew’s Gospel as you unravel a subtle etymological prophetic puzzle in the first and last chapters. The story begins with a divine messenger challenging the disillusioned Joseph not to divorce his seemingly unfaithful bride to be. How could she be pregnant? Yet, Only God — the Angel of the Lord reveals that this pregnancy is a gift from God to the world—a Holy Spirit begotten Savior for his people. Joseph is given the honor and privilege of naming the child, Jesus.
Image: ‘Joseph’s Dream’, painting by Gaetano Gandolfi, c. 1790 (Public Domain).
But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins”.
Matthew 1:20-21
The Gospel writer adds a little prophetic mystery to the occasion as he quotes the prophecy from Isaiah 7:14:
All this took place to fulfill what the Lord had spoken by the prophet:
“Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”
(which means, God with us).
Matthew 1:22-23
Matthew does not always explain how he sees a prophecy fulfilled in Jesus, but drawing these types of redemptive historical threads together is something he will often do throughout the entire Gospel. It happens around 130 times. Because Matthew was written to a primarily Jewish audience, he aims to show how Jesus was the long-awaited Jewish Messiah. At face value, the Isaiah prophecy is fulfilled in the virgin birth. The part about “Immanuel” seems to be something of a prophetic misfire. Didn’t the Angel of the Lord know the plan? Why would he tell Joseph to name him Jesus when clearly his name should be Immanuel!? Perhaps that part of the prophecy does not apply. But then you have Matthew’s parenthetical etymology lesson in the name “Immanuel”—“which means, God with us”. Matthew is very specific to point out that Immanuel is a compound of two Hebrew words, עִמָּנוּ אֵל (ʿimánu meaning “with us” and ʾélmeaning God). What is going on here?
The key is in the word lesson given to Joseph by the Angel of the Lord. But first, let me give the background of the the English spelling of the name “Jesus”. The English translation “Jesus” corresponds to the Greek spelling Ἰησοῦς (Iesous) which corresponds to the Aramaic name יֵשׁוּעַ (Yēšūa’) which is short for Hebrew יְהוֹשֻׁעַ (Yehōshu’a, Joshua, which means “Yahweh is Salvation”). Whew! Got all that? Stay with me, it will be worth it.
Back to the angelic etymology… Joseph is told to name him Jesus/Yesua/Yehoshua/Yahweh is Salvation (and here is the angelic etymological lesson) “for he will save his people from their sins.” The mystery is revealed: the baby in Mary’s womb is none other than Yahweh conceived as a baby, born to save his people from their sins. In other words, Immanuel! God is with us as a human baby. To make the point explicit, Matthew quotes the prophet Isaiah with the parenthetical etymological note that the Hebrew name Emmanuel means, “God with us”.
In a very Jewish way, Matthew’s Gospel is making exactly the same point that John’s prologue is making. God has become flesh and has made his dwelling among us. (see John 1:14)
Matthew ends his Gospel with the Great Commission to go forth into all the world and make disciples of all people in the authority and in the name of Jesus. We are teach the world the obedience of faith in Jesus Christ. There is a wonderful connection as Matthew ties the end of his Gospel with the beginning. As he quotes the one who is named: Jesus/Yesua/Yehoshua/Yahweh is Salvation/Immanuel. Only, “God with us” has transfigured into “Jesus with us”.
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age”.
Matthew 28:18-20
This Christmas give your life to the one who came to save his people from their sins. “God so loved the world that he sent his only begotten son to the end that all who believe in him will not perish but have eternal life” (John 3:16). The Scriptures testify over and over that everyone who calls on the name of the Lord will be saved. The gift in the birth of Jesus demonstrates the heights and depths which your creator is willing to scale in order to bring you into a loving relationship with him. Simply ask Jesus to come into your heart with a prayer. “Jesus save me from my sins, and be with me forever.” Jesus loves you and desires your heart, your life, your all—he desires to be with you. Give your life to the one who gave his life for you. Jesus. Immanuel.
The harvest is plentiful, but the workers are few. As we pray to the Lord of the harvest our vision and heart becomes for those who are not yet part of the church. The call of the disciple is to be “all in”, the call of the apostle is to be “all out” in the world in evangelical mission.
Sermon: All Out preached at Church of St. John the Divine in Houston, TX on 3 July 2022. Come visit: https://www.sjd.org/
Luke 10:1-11, 16-20
Jesus Sends Out the Seventy-Two
10 After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. 2 And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. 3 Go your way; behold, I am sending you out as lambs in the midst of wolves. 4 Carry no moneybag, no knapsack, no sandals, and greet no one on the road. 5 Whatever house you enter, first say, ‘Peace be to this house!’ 6 And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. 7 And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. 8 Whenever you enter a town and they receive you, eat what is set before you. 9 Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not receive you, go into its streets and say, 11 ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’
16 “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”
The Return of the Seventy-Two
17 The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 And he said to them, “I saw Satan fall like lightning from heaven. 19 Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. 20 Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”
Jesus calls his followers to be completely devoted and dedicated to him. He has done everything for us to set us free from the bondage sin and death. Walk in the freedom he has graciously given you by being “all in” with the Holy Spirit and the free gift of God’s salvation.
Sermon: All In preached at Church of St. John the Divine in Houston, TX on 26 June 2022. Come visit: https://www.sjd.org/
Galatians 5:1,13-25
Christ Has Set Us Free
5 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, watch out that you are not consumed by one another.
Keep in Step with the Spirit
16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires.
25 If we live by the Spirit, let us also keep in step with the Spirit.
Luke 9:51-62
A Samaritan Village Rejects Jesus
51 When the days drew near for him to be taken up, he set his face to go to Jerusalem. 52 And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. 53 But the people did not receive him, because his face was set toward Jerusalem. 54 And when his disciples James and John saw it, they said, “Lord, do you want us to tell fire to come down from heaven and consume them?” 55 But he turned and rebuked them. 56 And they went on to another village.
The Cost of Following Jesus
57 As they were going along the road, someone said to him, “I will follow you wherever you go.” 58 And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” 59 To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” 60 And Jesus said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.” 61 Yet another said, “I will follow you, Lord, but let me first say farewell to those at my home.” 62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”
Dear Members of the Diocese of Florida and the Episcopal Church,
Since my initial letter to you in May, I have continued to listen and have conversations with individuals across our Diocese and Church to build important relationships, openly discuss and alleviate concerns and begin our relationship free of misunderstanding.
In an effort to continue down that path, I wanted to take time to respond to the concerns recently raised by the LGBTQ+ Caucus to the 80th General Convention as well as share more context with you and our broader community. I have done so in the video below. Additionally, several faith leaders and ministry partners from Sanford, Florida have shared testimony of our relationship and times together, which you may view below the video. I hope both of these materials provide you with more clarity and context about my position on these important topics. If you have further questions, please contact me any time at cholt@diocesefl.org and I’ll be happy to arrange a conversation.
The story of the world is to make a name for oneself – the ego drama. In Christ and through the Holy Spirit, God is uniting the world in his Name. The promise of Pentecost: everyone who calls upon the name of the Lord will be saved.
Sermon: What is in a Name? preached at Church of St. John the Divine in Houston, TX on 5 June 2022. Come visit: https://www.sjd.org/
Acts 2:1-21
The Coming of the Holy Spirit
2 When the day of Pentecost arrived, they were all together in one place. 2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
5 Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. 6 And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. 7 And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? 8 And how is it that we hear, each of us in his own native language? 9 Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, 11 both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.” 12 And all were amazed and perplexed, saying to one another, “What does this mean?” 13 But others mocking said, “They are filled with new wine.”
Peter’s Sermon at Pentecost
14 But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. 15 For these people are not drunk, as you suppose, since it is only the third hour of the day. 16 But this is what was uttered through the prophet Joel:
17 “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; 18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. 19 And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; 20 the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. 21 And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’
