·        28 Lanfranc, Prior of Le Bec, Archbishop of Canterbury, Scholar, 1089 was a celebrated Italian jurist who renounced his career to become a Benedictine monk at Bec in Normandy. He served successively as prior of Bec Abbey and abbot of St Stephen in Normandy and then as archbishop of Canterbury in England, following its Conquest by William the Conqueror

·        30 Josephine Butler, Social Reformer, 1906

·        30 Joan of Arc, Visionary, 1431 is considered a heroine of France for her role during the Lancastrian phase of the Hundred Years' War and was canonized as a Roman Catholic saint

·        30 Apolo Kivebulaya, Priest, Evangelist in Central Africa, 1933

·        31 The Visit of the Blessed Virgin Mary to Elizabeth

Alternative dates:

·        Matthias may be celebrated on 24 February instead of 14 May.

·        The Visit of the Blessed Virgin Mary to Elizabeth may be celebrated on 2 July instead of 31 May.

June[edit]

·        1 Justin, Martyr at Rome, c.165

·        3 The Martyrs of Uganda, 1885–7 and 1977

OLD TESTAMENT:  Isaiah 6: 1 - 8  (RCL)

Isai 6:1 (NRSV) In the year that King Uzzi'ah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. 2 Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. 3 And one called to another and said:

"Holy, holy, holy is the LORD of hosts;

the whole earth is full of his glory."

4 The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. 5 And I said: "Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!"

6 Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. 7 The seraph touched my mouth with it and said: "Now that this has touched your lips, your guilt has departed and your sin is blotted out." 8 Then I heard the voice of the Lord saying, "Whom shall I send, and who will go for us?" And I said, "Here am I; send me!"

Deuteronomy 4: 32 - 34, 39 - 40  (Roman Catholic)

Deut 4:32 (NRSV) For ask now about former ages, long before your own, ever since the day that God created human beings on the earth; ask from one end of heaven to the other: has anything so great as this ever happened or has its like ever been heard of? 33 Has any people ever heard the voice of a god speaking out of a fire, as you have heard, and lived? 34 Or has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs and wonders, by war, by a mighty hand and an outstretched arm, and by terrifying displays of power, as the LORD your God did for you in Egypt before your very eyes?

39 So acknowledge today and take to heart that the LORD is God in heaven above and on the earth beneath; there is no other. 40 Keep his statutes and his commandments, which I am commanding you today for your own well-being and that of your descendants after you, so that you may long remain in the land that the LORD your God is giving you for all time.

PSALM 29  (RCL)

Psal 29:1 (NRSV) Ascribe to the LORD, O heavenly beings,

ascribe to the LORD glory and strength.

2 Ascribe to the LORD the glory of his name;

worship the LORD in holy splendor.

3 The voice of the LORD is over the waters;

the God of glory thunders,

the LORD, over mighty waters.

4 The voice of the LORD is powerful;

the voice of the LORD is full of majesty.

5 The voice of the LORD breaks the cedars;

the LORD breaks the cedars of Lebanon.

6 He makes Lebanon skip like a calf,

and Sir'ion like a young wild ox.

7 The voice of the LORD flashes forth flames of fire.

8 The voice of the LORD shakes the wilderness;

the LORD shakes the wilderness of Ka'desh.

9 The voice of the LORD causes the oaks to whirl,

and strips the forest bare;

and in his temple all say, "Glory!"

10 The LORD sits enthroned over the flood;

the LORD sits enthroned as king forever.

11 May the LORD give strength to his people!

May the LORD bless his people with peace!

29   Afferte Domino     (ECUSA BCP)

1               Ascribe to the Lord, you gods, *

     ascribe to the Lord glory and strength.

2               Ascribe to the Lord the glory due his Name; *

     worship the Lord in the beauty of holiness.

3               The voice of the Lord is upon the waters;

the God of glory thunders; *

     the Lord is upon the mighty waters.

4               The voice of the Lord is a powerful voice; *

     the voice of the Lord is a voice of splendor.

5               The voice of the Lord breaks the cedar trees; *

     the Lord breaks the cedars of Lebanon;

6               He makes Lebanon skip like a calf, *

     and Mount Hermon like a young wild ox.

7               The voice of the Lord splits the flames of fire;

the voice of the Lord shakes the wilderness; *

     the Lord shakes the wilderness of Kadesh.

8               The voice of the Lord makes the oak trees writhe *

     and strips the forests bare.

9               And in the temple of the Lord *

     all are crying, “Glory!”

10             The Lord sits enthroned above the flood; *

     the Lord sits enthroned as King for evermore.

11             The Lord shall give strength to his people; *

     the Lord shall give his people the blessing of peace.

2   A Song of Praise  Benedictus es, Domine   (alt. for ECUSA; BCP)

Song of the Three Young Men, 29-34

Blessed art thou, O Lord God of our fathers; *

    praised and exalted above all for ever.

Blessed are thou for the name of thy Majesty; *

    praised and exalted above all for ever.

Blessed are thou in the temple of thy holiness; *

    praised and exalted above all for ever.

Blessed are thou that beholdest the depths,

and dwellest between the Cherubim; *

    praised and exalted above all for ever.

Blessed art thou on the glorious throne of thy kingdom; *

    praised and exalted above all for ever.

Blessed are thou in the firmament of heaven; *

    praised and exalted above all for ever.

Blessed are thou, O Father, Son, and Holy Spirit; *

 praised and exalted above all for ever.

13   A Song of Praise    Benedictus es, Domine   (alt. for ECUSA; BCP)

Song of the Three Young Men, 29-34

Glory to you, Lord God of our fathers; *

   you are worthy of praise; glory to you.

Glory to you for the radiance of your holy Name; *

   we will praise you and highly exalt you for ever.

Glory to you in the splendor of your temple; *

   on the throne of your majesty, glory to you.

Glory to you, seated between the Cherubim; *

   we will praise you and highly exalt you for ever.

Glory to you, beholding the depths; *

   in the high vault of heaven, glory to you.

Glory to you, Father, Son, and Holy Spirit; *

   we will praise you and highly exalt you for ever.

Psalm 33: 4 - 6, 9, 18 - 20, 22  (Roman Catholic)

Psal 33:4 (NRSV) For the word of the LORD is upright,

and all his work is done in faithfulness.

5 He loves righteousness and justice;

the earth is full of the steadfast love of the LORD.

6 By the word of the LORD the heavens were made,

and all their host by the breath of his mouth.

9 For he spoke, and it came to be;

he commanded, and it stood firm.

18 Truly the eye of the LORD is on those who fear him,

on those who hope in his steadfast love,

19 to deliver their soul from death,

and to keep them alive in famine.

20 Our soul waits for the LORD;

he is our help and shield.

22 Let your steadfast love, O LORD, be upon us,

even as we hope in you.

NEW TESTAMENT:  Romans 8: 12 - 17  (all)

Roma 8:12 (NRSV) So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh-- 13 for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. 14 For all who are led by the Spirit of God are children of God. 15 For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, "Abba! Father!" 16 it is that very Spirit bearing witness with our spirit that we are children of God, 17 and if children, then heirs, heirs of God and joint heirs with Christ--if, in fact, we suffer with him so that we may also be glorified with him.

Note: the Roman Cathlic lectionary omits vs. 12 & 13.

H/T Montreal Anglican

Paul has told us how Christian experience is dominated by life in the Spirit rather than by the desires of the flesh, or self-centeredness. Christians are still subject to suffering, to bearing crosses and affliction, but not to eternal condemnation. Not being condemned, we have hope.

Now he says that we are under an obligation (“debtors”) to God: to live according to the Spirit. Living this way, rejecting self-centeredness, we look forward to eternal life (v. 13) at the end of time rather than to the finality of physical death. Heeding the Spirit, we are “children of God” (v. 14), sons of God; we have a new relationship with God. When baptised, we do not lose freedom (“slavery”, v. 15) but are adopted by him. As his children, we are “heirs” (v. 17) with hope for the future – unlike slaves who “fear” (v. 15) their master. (In the Old Testament, the land of Israel is God's inheritance for his people.) In seeking his help or proclaiming him as Dad or “Abba! Father!”, we express the close relationship we have with him; our hearts are motivated by the Spirit. (“Abba” is Aramaic for “Father”; slaves did not inherit.) Being “with Christ” (v. 17), by sharing in his suffering, we will be able to attain union with him in heaven (“glorified”).

Verses 12-13: These verses probably belong to the preceding section. [ JBC]

Verse 12: “debtors”: BlkRom says that we are under obligation to God, rather than being “debtors” – for there is no actual debt. The same Greek word is used in 1:14-15: “I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish – hence my eagerness to proclaim the gospel to you also who are in Rome.”

Verse 13: In 6:12, Paul admonishes “do not let sin exercise dominion in your mortal bodies, to make you obey their passions”. See also Colossians 3:5 and Galatians 5:24. [ CAB]

Verses 14-15: Note Paul’s play on the word pneuma, here meaning spirit or Spirit. We are made “children” by the Spirit; we are not slaves.

Verse 14: God’s action continues in the life of the believer. In 2:4, Paul asks: “... do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance?”. In Galatians 5:18, Paul writes “... if you are led by the Spirit, you are not subject to the law”. See also 1 Corinthians 12:2. [ CAB]

Verse 14: “children of God”: In Galatians 4:24-26, Paul writes “Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery. Now Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the other woman corresponds to the Jerusalem above; she is free, and she is our mother”.

Verse 15: “a spirit of slavery”: At times Paul does speak of Christians as slaves, but only to make a particular point. Examples are 6:16 and 1 Corinthians 7:22. [ NJBC] See also Ephesians 6:6.

Verse 15: “spirit”: Paul may intend Spirit. [ NJBC]

Verse 15: “adoption”: The Greek word used here is also found in 8:23; 9:4; Galatians 4:5; Ephesians 1:5. [ CAB] In 9:4, Paul uses it to describe Israel as chosen by God. This Greek word is not found in the Septuagint translation of the Old Testament, probably because adoption was not common until more recent times among Jews. It was known in Hellenic society, and was quite common among the Roman aristocracy, as a means of acquiring a worthy heir. When a man had no heir, or only a dissolute one, he would choose someone to adopt - sometimes even a freed slave - who would become the heir both to the man's property and also to his reputation and station in the community. Paul’s use of the term shows that Christians have status with God. [ JBC]

Verse 15: “When we cry”: NJBC offers which enables us to cry. In 9:27, “cry” has the sense of cry aloud, proclaim.

Verse 15: “Abba”: This is the Aramaic word of familiar address to a father. Paul uses it in Galatians 4:6: “because you are children, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’”. Jesus addressed the Father as Abba in his prayers: see Mark 14:36. [ NOAB] In the Greek text of Luke 11:2, the Lord’s Prayer begins Abba. The early church used this title for the Father, as indeed does a Christian song sung today. [ NJBC]

Verse 16: In proclaiming that God is our Father, we are stating that we recognize ourselves to be adopted by God. The Spirit shares with us in this recognition, and is the mechanism by which we are active as sons.

Verse 17: “heirs of God”: Paul discusses the promise to Abraham, that he would be the “father of many nations”, in Chapter 4 (especially 4:17). It is now fulfilled. [ CAB]

Verse 17: “joint heirs with Christ”: Christ has already received a share of the Father’s glory; the Christian will receive a share. In Jesus’ time, a son inherited his father’s estate; God’s estate is his glory. [ NJBC]

GOSPEL:  John 3: 1 - 17  (RCL)

John 3:1 (NRSV) Now there was a Phar'isee named Nicode'mus, a leader of the Jews. 2 He came to Jesus by night and said to him, "Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God." 3 Jesus answered him, "Very truly, I tell you, no one can see the kingdom of God without being born from above." 4 Nicode'mus said to him, "How can anyone be born after having grown old? Can one enter a second time into the mother's womb and be born?" 5 Jesus answered, "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. 6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. 7 Do not be astonished that I said to you, "You must be born from above.' 8 The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." 9 Nicode'mus said to him, "How can these things be?" 10 Jesus answered him, "Are you a teacher of Israel, and yet you do not understand these things?

11 "Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you

do not receive our testimony. 12 If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things? 13 No one has ascended into heaven except the one who descended from heaven, the Son of Man. 14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.

16 "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.

17 "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.

Nicodemus, a prominent Pharisee and teacher, comes to Jesus to ask him questions. He comes secretly (“by night”, v. 2) because a man of his stature could not be seen consulting Jesus. He has understood from Jesus' miracles (“signs”) that Jesus is “from God”. But Jesus (in v. 3) tells him that he has not yet understood the main point: to “see the kingdom of God”, spiritual rebirth is required. Nicodemus misunderstands: he thinks Jesus is speaking of biological rebirth (v. 5). Being “born from above” (v. 3) requires being baptised (v. 5). “Flesh” and “spirit” were seen as constituents of life, of which spirit (breath, wind, pneuma) was the life-giving force. Many things can be seen only in their effect; such is birth in the Spirit (v. 8). Still Nicodemus doesn't understand: in order for him to do so, he needs to have faith (“receive our testimony”, v. 11). Then, in v. 12, Jesus says: you, Nicodemus, don't comprehend what can be told in analogies (“earthly things”, i.e. “wind”, v. 8), so how can you possibly believe mysteries?

Vv. 13-17 are a monologue. Only Christ has descended and ascended. The “serpent” (v. 14) is mentioned in Numbers 21:9-11: there the people were bitten by poisonous snakes; some died and others became gravely ill. Instructed by God, Moses mounted (“lifted up”) a bronze snake on a pole. Those who looked at this emblem (trusting in God) were healed, lifted up, given life. God in his love provides eternal life to all who believe (v. 16). If you wilfully do not believe, you will perish. There is no third alternative! God's intention is that you believe, rather than be condemned (v. 17).

This passage tells how Christ has replaced the institutions of Judaism.

The Pharisee is part of traditional religion: what Isaiah came to preach against. Much of the terminology Jesus uses would either be unfamiliar to him, or used differently. (Some of the terms were used in the Qumran Community, itself a revolt against tradition.)

Verse 1: “Nicodemus”: Only John tells us of him. In 7:51, he insists that Jesus receive a trial; in 19:39, he anoints Jesus’ body for burial.

Verse 1: “a leader of the Jews”: a member of the Sanhedrin. [ NJBC]

Verse 2: “by night”: This may be saying that Nicodemus was a true, devoted, teacher because he studied the Torah at night as well as during the day. See 1QS (*Qumran Rule of the Community) 6:7. In vv. 19-21, John uses the symbols of light and dark. [ NJBC]

Verses 2,11: “we know”: Who “we” is in these two verses differs.

Verse 2: “you are a teacher ... from God”: Nicodemus recognizes Jesus as a teacher on a par with himself. [ NJBC]

Verse 3: “see the kingdom ...”: See also 1:51: “you will see the heaven opened”. Entrance to the Kingdom is by transformation by God, and not by moral achievement. Recall Matthew 18:3: “unless you change and become like children, you will never enter the kingdom of heaven”. [ BlkJn]

Verse 3: “born from above”: The NRSV offers an alternative translation in a footnote: born anew. BlkJn thinks that this is probably what Jesus said. The Greek word, anothen , can from above, anew or again. Although several translations consider “from above” to be preferable, anew fits better with Nicodemus’ somewhat sarcastic questions in v. 4.

Verse 4: “a second time”: The description of conversion as a second birth or a divine begetting is foreign to Judaism, but is familiar in Hellenistic mystery religions. [ BlkJn]

Verse 5: “born of water”: 1:33 says “... John testified, ‘I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit’”. See also Ephesians 5:26. [ NOAB]

Verse 6: “Spirit”: In Ezekiel 36:25-27, Yahweh promises through the prophet: “I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances”. See also Titus 3:5. In Jubilees1:23, cleansing by the Spirit is associated with the coming of the Messianic Age. [ NJBC]

Verse 6: See also 1:12-13: “... to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.”

Verse 7: “you”: The Greek word is in the plural, so Jesus speaks through Nicodemus to those whom he represents, i.e. the members of the religious establishment. [ BlkJn]

Verse 8: The point of this verse is unavoidably lost in translation, for pneuma means both wind and “spirit”. The wind is a parable of spirit, as natural birth of the supernatural. [ BlkJn]

Verse 10: “Israel”: John uses this term for God’s faithful people: recall Jesus’ words to Nathanael in 1:47: “‘Here is truly an Israelite in whom there is no deceit!’”. There is a certain irony in Jesus’ answer. [ BlkJn]

Verse 12: On the limits of earthly wisdom in Judaism, Proverbs 30:3-4 says “ have not learned wisdom, nor have I knowledge of the holy ones. Who has ascended to heaven and come down? Who has gathered the wind in the hollow of the hand? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is the person's name? And what is the name of the person's child? Surely you know!”. See also Wisdom of Solomon 9:16-18. [ NJBC]

Verse 13: John is gradually moving from the report of a conversation to the reflections inspired by it; however the transition is not completed until v. 16. These words can still be understood as a saying of Jesus. Taken as a continuation of Jesus’ conversation with Nicodemus, one has to assume that a step in the argument has been omitted: since “no one has gone up to heaven”, there is no one on earth who can speak from his own experience of heavenly things , “except ...” [ BlkJn]

Verse 13: “No one has ascended into heaven”: This negates the claims of other visionaries to have knowledge of what is in heaven. For example, 1 Enoch 70:2; 71:1 have Enoch ascend into heaven, where he is identified with the Son-of-Man figure from the Septuagint translation of Daniel 7:14. The Son-of-Man saying in 1:51 promises the believer this heavenly vision as a vision of Jesus. [ NJBC]

Verse 13: The NRSV notes that some manuscripts append who is in heaven to this verse. BlkJn considers it to be original, even though it is missing from P⁶⁶. He can only interpret it on the basis of vv. 13ff being a reflection of an age later than that of Jesus’ earthly ministry.

Verse 14: This is typology. Wisdom of Solomon 16:5-7 says “For when the terrible rage of wild animals came upon your [God’s] people and they were being destroyed by the bites of writhing serpents, your wrath did not continue to the end; they were troubled for a little while as a warning, and received a symbol of deliverance to remind them of your law’s command”. In the desert, the people turned towards the Torah and towards God as saviour. [ NJBC]

Verse 14: “lifted up”: In Palestinian Aramaic and in Syriac the verb which is equivalent to to be lifted up has the special meaning of to be crucified. John intends this double meaning, here and in the other passages where the word occurs (see 8:28; 12:32, 34). [ BlkJn]

Verse 15: “have eternal life”: To have eternal life is virtually equivalent to seeing or entering the kingdom of God (v. 5). While the synoptic gospels contrast the present and the future (which holds good even if the future is visualized as imminent), in John the contrast is ontological rather than eschatological: between the temporal way of being and the eternal. While Mark 10:30 and Luke 18:30 speak of “in the age to come eternal life”, literally in the age to come, the life of the [coming] age, it is eternal life in John. Further, it is John who tells us of Jesus saying “I have [already] conquered the world”. [ BlkJn]

Verse 16: Luther called this verse “the Gospel in miniature”. [ NOAB]

Verse 16: “gave his only Son”: i.e to death. In Romans 8:32, Paul writes “He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else?”. See also Galatians 1:4, 2:20. We may have typologyhere too: Abraham was willing to sacrifice Isaac, a much loved only son. [ NJBC]

Verses 17-20: God’s purpose is to save; individuals judge themselves by hiding their evil deeds from the light of Christ’s holiness. [ NOAB]