All Saints Anglican Church

Psalm 150 doesn't begin anything — it joins something. The praise already filling the heavens was always happening; you are simply arriving late to an eternal party. But to understand what you're arriving to — and why you are invited —requires going back to the very first psalm, because the Psalter has an arc, a Cross-shaped biography running through all 150 chapters, a biography, it turns...

What Pentecost answers is a longing that goes all the way back to Genesis 3. Babel tried to close the gap from below and failed. Sinai brought God closer, but only as close as the top of the mountain. Something else was always necessary and Acts 2 gives us the picture of that something else.

It is, admittedly, not a great name for a Sunday. But this in-between space—between Ascension and Pentecost—marks something the early church gradually understood. Namely, that the he Ascension wasn't primarily a departure, but rather an enthronement. And that waiting in the upper room is not liturgical dead time. Rather, it is, as Chrysostom says, a pedagogy of longing.

Paul is standing in Athens, the birthplace of philosophy, surrounded by idols. However, one altar catches his eye, the one inscribed "To the Unknown God." As it turns out, for Paul, that’s the most theologically honest thing around: a confession that all human seeking eventually reaches its limits. Paul then tells the Athenians who that unknown God is, and how near he actually has become...

Peter opens 1 Peter 2 with an identity claim so sweeping it's easy to skim past: chosen race, royal priesthood, holy nation. Those words come from Exodus, but Peter then says they describe something made not at Sinai, but at Golgotha. 

It's Good Shepherd Sunday, and instead of John 10, we're in First Peter 2, exploring submission to unjust human authority. No, that's not a mistake. Peter has one Greek word for what Christ's passion is to us — hypogrammos — that reframes what Christian suffering actually means. And the final verse contains a single grammatical detail that changes everything.

Isaiah 42 reveals how judgment is not enough to change the human heart. God burns Israel up, yet she still doesn't take it to heart. But then Isaiah 43 opens with what may be the two most beautiful words in all of Scripture—“But now”—and what follows is not a call to do better, but rather something entirely from God's side.

Seminarian Joel Hesse from Trinity Anglican Seminarian explores the story of the Flood from Genesis. Redemption, as it turns out, is new creation. And the raven, the dove, the olive branch, and the rainbow each point somewhere you might not expect.

The Halleluias don't always come naturally. Easter can feel too triumphant, too disconnected from the trenches of ordinary life. But Paul says something in Colossians 3 that doesn't demand triumphalism, just honesty: the truth that our real life is hidden with Christ in God. That distinction turns out to change everything about what Easter actually promises.

John 8 was the traditional Gospel for Passiontide for centuries, and for good reason. The crowd's blindness to who Jesus is is all about the blindness of people who prefer a God who stays in his lane. The question is: how much does that describe us?

Paul's teaching on sexual ethics in Ephesians 5 is not primarily about morality. Instead, it's about metaphysics. And Aragorn of Gondor turns out to be surprisingly relevant for understanding why. What does it mean to "walk as children of light" when you have forgotten who you are? An ancient baptismal hymn buried at the end of the reading might be Paul's most urgent word to...

Every morning in Morning Prayer, Psalm 95 invites us to worship, and then stops to warn us. As it turns out, Israel's thirst in the wilderness wasn't just for water. It was a complaint, a complaint directed at God. But God’s reply is rock that Moses strikes, which Paul says points somewhere you might not expect.

God doesn't work with the mostly dead — He raises the completely dead, and in Romans 4, Paul reaches back through Abraham to a God who calls things into existence out of nothing. Lent, as it turns out, isn't about climbing toward God. It's about recognizing that you're Lazarus.

What do Frodo, Aragorn, and Gandalf have to do with Adam and Christ? More than you might think. Paul's reading of Adam in Romans 5 turns out to be surprisingly Tolkienian (or Tolkien's work is surprsingly Pauline?), and understanding why reshapes not just how we read the Old Testament, but how we read the story of our own lives.

It’s easy to find yourself hiding from God, emotionally worn out by seemingly unanswered prayers and afraid to hope. Through the story of Sarah laughing behind Abraham and a tent door, we explore what it looks like to lose faith in God’s promises after years of disappointed hoping … and what God does about it all anyway. As Lent begins, it is worth asking the question that Sarah wasn’t yet prepare...

The Parable of the Sower. The usual question this parable poses is: What kind of soil is your heart? However, is this the right question. In this sermon we explore why making this parable all about us might be the very thing that is getting in the way of things. What might it look like to receive the Word of God as pure gift rather than as personal achievement, and to understand Jesus as the hero...

Explore how Adam’s sin wasn’t just eating the forbidden fruit, but listening to the voice of his wife over God’s, but also how his naming of her as Eve, “Life”—in the face of the curse and death—reveals his faith in God’s Word of redemption in Christ.

A couple of uneducated fisherman stood before the religious elite of Jerusalem, and yet what stood out was the astonishing boldness and authority with which they spoke. The key? They had been with Jesus. Discover how ordinary people become extraordinary rocks of faith, not through credentials of cleavverness, but simply by walking with Jesus and letting His Spirit do the rest.

What drives us to seek out familiar places that feel like home? Explore how the journey of the Magi reveals a deeper truth about the pilgrimage we're all on—a search for the home for which we long and to which we are heading, a search that ultimately leads us to Christ, who traveled an even greater distance to reach us first.

We explore how God reveals Christ to the world in different “languages”—through words to those inside the covenant, and through signs in creation to those outside—and the surprising paradox is … that it’s the outsiders who often recognize Him first. As insiders, how do we all (re-)embrace having been brought inside from that outside.

We all want to understand what is happening when things are not easy, because we believe that understanding will bring us some kind of peace. But Mary in Luke’s Gospel offers us a picture of a different kind of peace and trust, a paradigm of humility in faithfulness, treasuring what we cannot be understood so as to trust God through confusion and heartbreak. Ultimately, her life as a Christ-bearer...

We explore Matthew's haunting account of Herod's slaughter and how the star that led wise men to Christ also triggered the murder of children—showing us that the Light entering the darkness of our world always seems to force a response from the darkness. How does true joy and hope come not without tears but rather through them?

Why does God work in silence while the world fills itself with noise? Ignatius of Antioch remarked that the three greatest mysteries of the Christian faith—the Annunciation, the Nativity, and the Crucifixion—were all accomplished quietly, hidden from a world too distracted to notice that reality had just broken through. How might we reflect on that this Christmas Eve?

Why does Luke mention the manger three times in the Christmas story, and what do the animals in every nativity scene really mean? Explore how a single detail from Luke's Gospel—borrowed from Isaiah—asks us the most important question: Do you recognize your Lord when He comes down to meet you in the mess?

Why is St. Joseph considered one of the most demanding figures to emulate in Christian spirituality? We explore this idea and how Matthew's Gospel subtly paints Joseph as both a new Abraham and a new Adam—showing us what it looks like when our old stories get rewritten and absorbed into the new story of Jesus Christ.