A BCP Anglican

First Sunday in Lent

2012-02-25T07:09:00.004-05:00

This week, I was in a room with some young people who were discussing what they were giving up for Lent. One young wit sarcastically interjected, "I am giving up non-biblical observances; so I'm giving up Lent for Lent." A sincere young lady replied that the wit was wrong, that Lent was based on Scripture because somebody in the Bible fasted for forty days.
After a short debate, both turned to me for arbitration. I replied that both had a point. On one hand, having 40 days (not counting Sundays) of Lent is certainly not commanded in Scripture. And sincere Christians of certain persuasions have chosen not to observe Lent. On the other hand, most western Christian traditions (including Roman Catholics, Anglicans, Lutherans and some Methodists and Presbyterians- I also pointed out that Eastern Churches have a different Lent) have chosen to observe Lent, and these Christians have seen good biblical reasons for having this season. There are various references in the Bible to forty, including the forty years Israel spent in the wilderness, the forty days Elijah fasted as he journeyed to Sinai (I Kings 19:8) and especially the forty days Jesus fasted in the wilderness (St. Matthew 4:1-11). I also pointed out that there is a human tendency to forget about the biblical discipline of prayer and fasting if there is not a time of emphasis such as Lent. The conversation ended amicably as we all went back to our official tasks.

This discussion reminded me of the importance of educating Christians about what our churches do. Many active churchman take observances such as Lent for granted and assume that all our people know what they are doing and why. We can not assume that in our society. There is need for repetition to instill basic beliefs, moral principles and devotional practices. The young lady in the discussion above was dedicated and sincere about observing Lent as a biblically based practice, but she was so weak on the details that she had some difficulty facing questions.

So for the First Sunday in Lent, I would emphasize that I find a strong biblical basis for this season of fasting, abstinence, repentance, prayer and special devotion. Lent is rooted in what Jesus did at the beginning of His public ministry. As the Gospel for the day from St. Matthew 4 shows, Jesus set aside a special time for prayer and fasting to consider His Father's will. This period included temptation, but by rejecting the temptations of the world, the flesh and the devil, the nature of Christ's vocation became clearer and stronger. In our limited human ways, we can all use the days of Lent to follow Christ's example, be more open to the guidance of the Holy Spirit, and to draw closer to our heavenly Father and His will for our lives.

This Lenten dynamic is beautifully presented in the collect for this Sunday:
O Lord, who for our sake didst fast forty days and forty nights; Give us grace to use such abstinence, that, our flesh being subdued to the Spirit we may ever obey thy godly motions in righteousness, and true holiness, to thy honour and glory, who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen.

(For other approaches to the First Sunday in Lent, see the posts for the last two years.)

Quinquagesima or the Sunday next before Lent

2012-02-18T06:19:00.003-05:00

The collect and lessons for this Sunday before the beginning of Lent were chosen to direct our attention toward Lenten self-examination, repentance and acts of mercy. Christians always need to do such things. We need to put forth greater spiritual and moral effort. We need renewal and greater devotion. We need to shake ourselves out of religious sloth and lassitude.

However, we must be careful in our approach. There is a human tendency toward self-centeredness even when we are trying to accomplish high goals. We focus on OURSELVES; we emphasize what WE think, feel and do. It is true that we are moral agents whose choices and efforts are necessary, but we must not be human-centered. Rather, we always need to be God-centered.

The collect for the day makes this point. It says, O Lord, who hast taught us that all our doings without charity are nothing worth; Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. Grant this for thine only Son Jesus Christ's sake. Amen.

As I Corinthians 13 teaches us, Christ-like love or charity is the indispensable element; it is the highest spiritual gift which gives all virtues meaning and power. At the same time, we must remember that this love itself is a spiritual gift. It is not a creation of our human wills, even at our best. What Article of Religion XIII says about "Of Works before Justification" applies to all good works, including our Lenten disciplines. Any works done apart from "the grace of Christ and the Inspiration of his Spirit" have no true spiritual value.
True love is a gift from God. It and all virtues must be poured into our fallen, corrupt hearts through the working of God the Holy Spirit. In other words, whatever good we may think and do is not to become a cause for self-congratulation. On the contrary, any true goodness comes from God working in our lives. He must always remain our beginning and our end, and whatever we do should be directed to His praise and glory.

Freedom of Religion And Right to Life

2012-02-16T07:03:00.000-05:00

Although I generally avoid being "political," there are times when politics impinges upon faith. The recent Obama administration announcements regarding health coverage are a case in point. One of the best statements that I have seen is from Lutheran Church-Missouri Synod President Harrison. The text can be found at the following link: http://cyberbrethren.com/2012/02/14/lutheran-church-president-responds-to-pres-obamas-compromise-on-hhs-regulations/

Sexagesima or the Second Sunday before Lent

2012-02-11T05:28:00.002-05:00

The Gospel for this Sunday from St. Luke 8:4-15 is the Parable of the Sower. Although this is a very familiar parable that is recorded and explained in three Gospels, its power always strikes me anew when I listen to it carefully. And its message seems to be so appropriate in our contemporary context.
As we look around the world, there are so many forces at work that are contrary to Christianity. Radical Islam and Hinduism attack Christians on a regular basis. Secular governments, even in places such as the U.K. and the U.S., seem determined to make traditional Christian views about the right to life, sexual morality and the meaning of marriage legally unacceptable. And although there are still many dedicated Christians in Western societies, there are many people who react negatively to traditional Christian values. In our times, these negative reactions go beyond ordinary human sinfulness which has always been present; nowadays there is often a deeper and more militant hostility to Christian truth which I see daily among many educators and students (even among many who claim to be Christian).

In such a "post-Christian" age, one can easily be discouraged. However, the Parable of the Sower provides a strong and realistic encouragement. Our hope is not and never should be in ourselves or our abilities. Our hope is not and should not be in some supposed goodness of human beings. On the contrary, today's Parable shows us that true hope is focused elsewhere. True hope is dependent upon the Word of God, the Gospel of Jesus Christ. This message from God is alive and creative. It is like good seed which always try to grow. Of course, it will not grow well in every surrounding or context. Often the soil will not be suitable. Sometimes, evil will attack it. Nevertheless, the Gospel message will find places where it can grow and produce abundantly. That was true in the first century, and it still is. As Christian believers, we must not be overwhelmed by worldly problems. We are called to remain faithful and to keep sowing the good seed. God will give the increase where and when He chooses.

Blog Title

2012-02-10T05:42:00.004-05:00

Some readers might have noted a recent modification in the blog title. I have gone back to the original title "A BCP Anglican" which is also in the URL. I retain my appreciation for traditional Books of Common Prayer such as 1662, 1928 U.S. and 1962 Canada. However, there were several considerations in the title change: 1) simplicity of title, 2) occasional confusion by some readers of my blog with the Traditional Anglican Communion which is not my jurisdiction and does not always reflect my theology, and 3) my view that traditional Anglicanism has more to do with biblical theology than the use of "thous and thees."

Septuagesima and Pre-Lent

2012-02-05T15:08:00.004-05:00

Today is Septuagesima, the first of the Pre-Lent Sundays in traditional Books of Common Prayer. For background, see the post from two years ago- http://bcpanglican.blogspot.com/2010/01/sunday-called-septuagesima.html

For a brief comment on the Epistle and Gospel, see last year's post- http://bcpanglican.blogspot.com/2011/02/septuagesima-or-third-sunday-before.html

Although the Scriptures always have something valuable to say, and although the historical-linguistic background of the "Gesima" Sundays is interesting, I must honestly say that Pre-Lent is one of my least favorite parts of the traditional church year. The great feasts have a clear purpose, and so do Advent and Lent. Even the Trinity season, although very long and sometimes quite ordinary, has a clear character. But Pre-Lent seems a kind of liturgical limbo- almost penitential but not quite (and so I can understand why revised calendars removed this season). Nevertheless, one can benefit from Pre-Lent: it can remind us to plan for a serious and devotionally worthwhile Lent.

Fourth Sunday after Epiphany

2012-01-28T05:42:00.006-05:00

The Epistle for this Sunday continues the series of ethical readings from Romans. In Romans 13:1-7 , the Apostle Paul develops a Christian perspective upon secular power.

He writes, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God" (Rom. 13: 1). Speaking of the secular ruler, Paul continues, "for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake" (Rom. 13: 4-5) .

In modern times, there have been varied reactions to these words. Some on the left side of the political spectrum have criticized St. Paul for being either too positive or too passive with regard to worldly governments. Others on the right of the political spectrum have used the Apostle's word to support corrupt or oppressive governments. Both extremes miss the important point. Human beings need social order and political structure. This natural need is heightened by the sinful corruptions of human nature after the Fall. Worldly rulers contribute to order and punish human wickedness.

St. Paul recognized this legitimate function of government. He was not blind to the dangers. In fact, he himself suffered a number of times from authorities who opposed the Christian message, and according to ancient tradition, he was eventually executed by order of the emperor. However, such governmental abuses do not invalidate the apostolic principle that secular government is a useful and important part of the natural order.
Christians do not have to accept, and indeed sometimes they should not approve, every action of government. Sometimes, believers are called to find legitimate ways to influence, change or oppose secular governments. Whenever governments oppose God's standards (as they often have done and still do), then believers must choose to obey God rather than men. At the same time, for conscience sake, Christian believers are called to acknowledge the legitimate purposes of government and to reject anarchy.

Third Sunday after Epiphany

2012-01-21T06:28:00.003-05:00

The Epistle continues the series of selections from the twelfth chapter of St. Paul's Epistle to the Romans. The ethical exhortation this week is Romans 12:16-21. Previous selections seem to have focused on relationships among believers, but this time (especially beginning in verse 17), the application seems broader- "no man," "all men."

Although the world may abuse or attack believers in a variety of ways and although anger may be an understandable reaction, Christians sould seek to control their responses. They do so because they trust in divine Providence. God wants all events to contribute to His redemptive purposes. Whether the difficulties of the faithful or the punishment of the unrepentant, all things should work to further God's kingdom. Doing good to enemies may even lead to their repentance and conversion.

Second Sunday after Epiphany

2012-01-14T07:24:00.002-05:00

(I am back. Last week I was coughing so much that I never posted.)

The Epistle for this Sunday is from St. Paul's Epistle to the Romans, 12:6-16b:

Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate.

These words of the Apostle come from the more practical or application part of the Epistle and remind believers of their ministries. Verses 6-8 point out that every Christian has a calling to use his/her unique combination of gifts and talents in God's service. Verses 9-16 are a general exhortation about living a Christian way of life, a life full of love and other virtues. All this is possible because of faith in the redemptive grace of Jesus Christ which the Apostle emphasizes in the first chapters of Romans.

The points of this Epistle can have a special application as we consider the season of Epiphany. During this part of the church year, there are two emphases: 1) some of the epiphanies or manifestations of Christ in the Gospels and 2) ways that Christians serving the living Lord can continue to manifest Christ in the world. From prophesying or proclaiming Christ's message to helping the needy, each of us should be as active as possible in living out our individual callings. In addition, beside or through our unique vocations, each of us should seek the divine grace to embody the holy characteristics that Christ manifested in His ministry.

Epiphany

2012-01-06T17:25:00.004-05:00

I have not had time to write down thoughts today, but the mission of Christ to the nations which is mentioned in the Epistle from Ephesians 3 has been on my mind.

Ephesians 3:1ff-
For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God, which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him.

The Circumcision of Christ and the Holy Name

2011-12-31T10:19:00.005-05:00

The Epistle for the first of January contains these words from Philippians 2: 9-11, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Naturally, at this time of the year, we think of the naming of Jesus at His circumcision when He was a week old. This naming fulfilled the instructions of the angel to Mary and Joseph before Christ's Birth (St. Luke 1:31; St. Matthew 1:21; St. Luke 2:21). He was given the Aramaic version of the name "Joshua" which means "the LORD will save." That name progressed through Greek and Latin into the modern form "Jesus." Although the name was common in Jewish circles, it had a special application in the case of this child. It prophesied His work of redemption.

In the Epistle from Philippians 2 assigned for the day, St. Paul looks at the same point from a different historical perspective. The verses just before the ones about His name refer to the humility of Christ's incarnation. This humility extended even to death on the cross. And this lowliness is followed by ultimate victory in resurrection and glorification, so that Jesus is indeed Lord of all, with a name above every name.

The days of Christmastide should be a time of reflection on the whole Gospel, not just the birth narratives. In particular, let us pause to think of our Lord's name. The name is no accident; it has great doctrinal significance. Jesus is the One who has come to save us. Through His Nativity, Life, Ministry, Passion, Death, Resurrection and Ascension, He has accomplished God's saving work and deserves our praise and thanksgiving.

The Nativity of our Lord or Christmas

2011-12-23T06:29:00.005-05:00

For this Christmas, the selection from the Epistle to the Hebrews 1:1- 12 is my focus. The first four verses set the apostolic writer's theme for the whole epistle, and the next eight verses are a series of Old Testament citations about God and the Messiah or Christ.

The first sentence is four verses long: God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they (1:1-4).

These words are an early affirmation of faith or creed that summarizes the story of Christ. The Incarnation of God's only Son is the decisive divine intervention in human history. The coming of Jesus Christ is the ultimate Word of God to us; He has purged our sins and returned to heaven in glory and honor. He surpasses not only prophets but also angels. He shares His Father's divine nature and power.

Thus, Hebrews 1:1-4 tells us about the real significance of Christ's birth. Like the Gospel from St. John 1, this passage brings out the deep meaning of the beautiful story recorded in St. Luke 2. The birth of the babe in Bethlehem is more than just the birthday of the greatest of the prophets. This birth is an inseparable part of the whole New Testament message; it is bound up with Christ's Ministry, Passion, Death, Resurrection and Ascension. Christ's Nativity is the opening chapter of the the most important story in human history- the coming of God the Son to save us from our sins and to triumph over death and evil. Believers in Christ can apply a verse often used at Easter to Christmas as well: "This is the day which the LORD hath made; we will rejoice and be glad in it" (Psalm 118:24).

Fourth Sunday in Advent

2011-12-17T05:26:00.003-05:00

Some liturgical traditions assign this Sunday's Epistle from Philippians 4:4-7 to the Third Sunday in Advent because they want a lighter tone then. Sometimes, this has been associated with rose vestments or a rose Advent candle. However, it seems to me that the Epistle is more appropriate where the Prayer Book has it as Advent draws to a close.

Philippians 4 reminds us that despite the need for somber reflection on the human condition, the message of Christ is indeed good news, cause for rejoicing. As our selection says, "the Lord is at hand." We look back to the first time when Christ was at hand, as Israel awaited the Messiah, as Mary and Joseph awaited the birth of the one promised. As Christians, we are also aware that He continues to be "at hand" in our lives through Word and Sacrament. And as we look at the sin-darkened world around us, we are reminded that He will return in judgment.

All these things are very serious, but because of Christ, we do have great reason to rejoice. Despite our sinfulness, we have hope because of the peace that God brings through Christ. For believers, there is an awareness that every time the Lord Jesus Christ comes, He comes "to save us all from Satan's power." These are truly "tidings of comfort and joy."

Third Sunday in Advent

2011-12-10T06:33:00.004-05:00

The Epistle from 1 Corinthians 4. 1-5 brings up two distinct themes appropriate for this day. One theme is Christian ministry. This theme is appropriate because Wednesday, Friday and Saturday of this week will be the traditional Advent Ember Days (see last year's post on this topic). The other theme of the Epistle is judgment when Christ comes again. In I Corinthians 4:5, the Apostle Paul writes, "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God."

In speaking of judgment, this single verse makes several points. Echoing the words of Christ in the Gospels, it warns believers about judging. Certainly we have to make practical decisions or judgments all the time in order to live and deal with people, but we should always remember that our judgments in specific moral and spiritual cases are tentative. Even our opinions about ourselves may be inaccurate. Final judgment belongs to our Lord Jesus Christ who will judge us at His second coming in glory. He is the One who can bring light into the darkness and rightly evaluate the thoughts of human hearts.

Looking to Christ's judgment can be cause for fear because we realize that we are His unworthy and imperfect servants. Looking to His judgment can also be cause for hope because we know of His grace for us and that the only praise that really matters must come from Him- His final "well done, good and faithful servant" (St. Matthew 25:23). Being mindful of Christ's final coming in judgment can help keep us on our toes; it can be a constant encouragement to serve our Lord more faithfully. It can also be an encouragement as we face human difficulties.

Although we have legitimate concerns about other people and their opinions, we know that their opinions only have limited value. Just as St. Paul faced opposition in Corinth, any of us will face some opposition when we seek to serve the Lord in a fallen world. While we are concerned to minister to others and their ultimate well-being, we know that out chief concern is to look to Christ. Christ's judgment of us, which is both perfectly just and perfectly merciful, is the only one that counts in eternity.

For different thoughts on this Sunday, see last year's post: http://bcpanglican.blogspot.com/2010/12/advent-iii.html

Second Sunday in Advent

2011-12-03T07:21:00.000-05:00

This Second Sunday in Advent has often been called "Bible Sunday" among Anglicans and other English-speaking Christians. The collect and lessons for the day were developed by Archbishop Cranmer for the 1549 BCP. They all refer in differing ways to the importance of Scripture and reflect the Reformation influence on Anglican foundations.

We also see this theme in the Thirty-nine Articles of Religion. Article VI is titled Of the Sufficiency of the Holy Scriptures for Salvation, and it says: Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Thus, authentic Anglicanism believes in the supremacy of the Holy Scriptures. There may be other things in life that are good, useful or beautiful, but Scripture reigns supreme in matters of doctrine, in matters of salvation. Church tradition, human reason and individual inspirations from the Holy Spirit have their places in Christian life and thought, but they must always be subjected to God's revelation contained in the long-accepted canon of Holy Scripture. There is no surer foundation in this world, and consciences must not be burdened by those who would impose other standards.

Some people like to claim that the Scriptures are not clear. And they can sound convincing to those who do not know Scripture well, but to the careful student of Scripture such a claim is nonsense. It is worse than nonsense; it is a falsehood that can destroy human souls. The general teachings of the Bible are clear and have been agreed upon by sensible and honest Christian readers for two millennia. Although there are legitimate debates about how to read some individual verses, there are clear teachings about the basics. These basics are the kinds of things that have been summarized in the Apostles' and Nicene Creeds, in the Ten Commandments, in the Two Great Commandments and in the Catechism. Such clear teachings permeate the whole canon of Scripture, and any verses that seem obscure should be understood in ways that are consistent with the clearer passages.

With this general view of Scripture in mind, let us now turn to a verse from today's Epistle. In Romans 15:4, St. Paul writes, "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." These words focus on the practical importance of the Holy Scriptures for every Christian believer.
Of course, in the historical context and in the immediate literary context of the Epistle to the Romans, the Apostle is referring to the Old Testament, especially to the Psalms and the Prophets. But the same can be said about the whole canon of Scripture. Christians believe that God's Spirit inspired human beings to write down various stories, histories, poems and prophecies, that the same Holy Spirit has guided the community of faith to accept these writings rather than some others and that God continues to speak to believers through the words of Scripture and the guidance of the Holy Spirit. This is one of the basic assumptions of the Christian faith. And like other basic points, we either accept the Scriptures as a basic part of Christianity or we refuse to accept the Christian message.

If we accept Christianity and its Scriptures as given by God, then we see the purposes of the Scriptures. The Bible was "written for our learning." Apart from Scripture, we know very little about God. We might philosophize about a creator. We might even theorize about some sort of moral order in the universe. Yet, such philosophy is rather vague and does not do much to satisfy human souls. And apart from Scripture, we would not know about Jesus Christ. From general history, we might believe that there was some Jewish teacher by that name from Galilee who impressed some ancient people. However, apart from the canonical Scriptures, we would not know much about His person, teachings or deeds. And apart from Scripture, we would not know Him as the living Word and Son of God who laid down His life and took it up again to save our very souls.

Besides basic religious knowledge, the Scriptures also provide believers with "patience" or endurance and "comfort" or strength. The Bible helps us deal with real life, with our situation as imperfect believers within an imperfect world. And this in turn leads us to have "hope." Despite our own sins and frailties and despite the corruptions we see in the world around us, Christians are characterized by hope. We have hope, hope for the grace to be faithful in this world and hope to dwell with God eternally after our time in this world.

Advent is a season characterized by hope, but hope must not be nebulous. From ancient Israel, through the New Testament period and down through Christian history, true hope depends upon divine revelation in the Holy Scriptures. In particular, our hope depends upon Jesus Christ, the living Word to whom all Scripture bears witness. He is the one who was to come, who has come, who keeps coming into our lives and who will come again. "O come, O come, Emmanuel."

First Sunday in Advent

2011-11-26T05:39:00.005-05:00

The theme of this First Sunday in Advent is based upon the Latin word adventus, "coming, arrival, approach." The collect, epistle and gospel selection all reflect this theme in different ways, and throughout this season of spiritual preparation for Christmas, we focus on the various ways Christ comes to us. We think of the prophets who prepared the Hebrew people for His first coming. We also look to His second and final coming to complete earthly history and render judgment. And we think of His various comings into our lives.

Today's Epistle from Romans 13 ties together some of this ways that Christ comes to us. In Romans 13:11-12, the Apostle Paul writes, "And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light."

Earthly history and human life move on. So the time of salvation for the faithful keeps drawing closer. Anticipation of Christ's final coming means that we must wake up in a spiritual sense. We must cast off our old fallen dark ways and put on the gracious goodness already offered by Christ, the armor of light. Or as Romans 13:14 says, "...put ye on the Lord Jesus Christ...."

Putting on Christ is another way of speaking of allowing Christ to come in, permeate and cover our moral and spiritual lives. The only way for us to prepare for Christ's final coming is to have Him already have come into our hearts, minds and souls many times to transform us into His likeness. Advent is a time on the church calendar when we try to be more aware of our need to have Christ come into our lives in a more profound manner, a time to rouse ourselves from spiritual lethargy and allow Christ to clothe us with His presence in new and deeper ways.

For last year's comment on Advent I, see http://bcpanglican.blogspot.com/2010/11/first-sunday-in-advent.html

Thanksgiving Day

2011-11-23T19:25:00.005-05:00

The theme for the day is admirably summarized in the Epistle from St. James 1: 17-
Every good gift and every perfect gift is from above, and cometh down from the Father of lights....

All human beings should give thanks for what God our Creator has provided in nature: food, shelter, clothing, human fellowship, etc. Christians have even more reason to give thanks because of the supernatural grace offered through Jesus Christ. The giving of thanks, Eucharist, is at the heart of Christian worship and community.

The Collect
O most merciful Father, who hast blessed the labours of the husbandman in the returns of the fruits of the earth; We give thee humble and hearty thanks for this thy bounty; beseeching thee to continue thy loving-kindness to us, that our land may still yield her increase, to thy glory and our comfort; through Jesus Christ our Lord. Amen.

For a different treatment of the theme, see last year's post: http://bcpanglican.blogspot.com/2010/11/harvest-thanksgivingthanksgiving-day.html

Sunday next before Advent

2011-11-19T08:19:00.005-05:00

This Sunday is the last Sunday of the liturgical year, and there have been various ways of dealing with it. Sometimes it has not been given special attention; some modern calendars have invented new observances such as the feast of Christ the King. The 1928 Book of Common Prayer went back to the Sarum tradition for the name of the day and for the collect and lessons. A popular medieval English name was "Stir up Sunday." This nickname comes from the opening words of the collect which says:

Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may by thee be plenteously rewarded; through Jesus Christ our Lord. Amen.

We see a similar theme in the liturgical epistle which is actually a selection from the prophet Jeremiah. Jeremiah 23:5 looks to the day when the LORD will raise up a new king to lead His people in justice and righteousness. Thus, both the collect and epistle point to the need for a new beginning.

As long as this world endures, human beings will always need new beginnings. Because of our fallen and sinful condition, we need for God to stir us up. We need to look to Christ our King to lead us into greater righteousness. We need His grace to renew in us those good works which are the fruits of faith.

Twenty-first Sunday after Trinity

2011-11-12T11:12:00.003-05:00

The Epistle this Sunday is another in the series from Ephesians. In Ephesians 6:10-20, we have the famous imagery of the "whole armour of God." Although the details of the armor are interesting and important in themselves, the key issue is to "be strong in the Lord and in the power of his might." There is no other source of spiritual power. The armor that defends the faithful is not some human construction or accomplishment; it is a divine gift through Jesus Christ. And that divine origin is the reason that we can have confidence in our deliverance. No matter how well-intentioned they may be, those who try to depend upon merely human virtue are fighting a loosing battle. Only divine strength can withstand the ferocious spiritual attacks of the devil and his allies. Thus, the ultimate offensive weapon always remains "the sword of the Spirit, which is the word of God." This word is found in Scripture and in the person of Jesus Christ, our living Lord.

Twentieth Sunday after Trinity

2011-11-05T06:37:00.003-04:00

The Epistle from Ephesians 5:15-21 is part of a series of selections from this letter during this part of the Trinity season. In general, all of these selections have a two-pronged emphasis: sound doctrine about Christ and His Church and a Christian way of life. These two points are not separate because as the Apostle teaches repeatedly, a truly Christian way of life is a result of basic beliefs about God's redeeming work in Christ.

Ephesians 5:15 says, "See then that ye walk circumspectly, not as fools, but as wise...." Here St. Paul begins an emphasis on wisdom. This is similar to certain points in Colossians (4:5 and 3:16-17). This is not some generic wisdom; it is the wisdom of the Christian walk or way of life. It stands in contrast to the general wisdom of the pagan world, which is really foolishness. The Christian wisdom that the Apostle promotes is based on the divine wisdom manifested in Jesus Christ.

Walking in such wisdom, Christians will be "redeeming the time, because the days are evil" (Eph. 5:16). The world is fallen and corrupt, and Christians are to make the best use of the time. So in Ephesians 5:17, Paul exhorts,"Wherefore be ye not unwise, but understanding what the will of the Lord is." The way to true wisdom is not through some pagan philosophy or some mysterious cult; the way to true wisdom is to know and follow God's will revealed in Scripture and most especially in Jesus Christ.

In Ephesians 5:18-20, the Apostle points out a few specific ways that wisdom is manifested: "And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;..." In 5:18, the reference to drunkenness may be more than a practical warning against the dangers of too much alcohol; it may be a contrast with the popular religious cult of the wine god, Bacchus or Dionysus. In any case, Christians are to be under the influence of the Holy Spirit, the channel of true wisdom. And they are not to be singing degraded worldly songs of pagans and drunks but holy songs praising God. Furthermore, their lives are to be characterized by giving thanks to God. Even the bad things in life can become opportunities through divine grace.

Finally in Ephesians 5:21, we see that following Christian wisdom means "submitting yourselves one to another in the fear of God". This stands in contrast to worldly wisdom where any form of submission to others is a sign of weakness. And there are forms of submission that are results of moral weakness. We can't always "go with the flow" of a fallen world and a corrupt society. Christians must be strong in the Lord and refuse to endorse evil. Christ certainly exemplifies such strength. At the same time however, Christ also shows us how to submit to others in love. He humbled Himself to become a servant in order to offer salvation. Likewise, Christians must humble themselves in love in ways that contribute to the salvation of family, friends, neighbors and any others they encounter. A life characterized by such Christian submission to one another is a life filled with the highest wisdom.

Nineteenth Sunday after Trinity

2011-10-29T06:59:00.003-04:00

In today's Epistle from Ephesians 4:17- 32, St. Paul continues to show how commitment to the basic truth of the Gospel influences Christian behavior.

This I say therefore, and testify in the Lord, that yet henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. (4:17-19)

By these words, the Apostle bluntly states the truth as he sees it. Non-Christian Gentiles have serious problems. The first basic issue is mental or intellectual. Their understanding is darkened and they are alienated from God. Secondly, such spiritual ignorance and blindness has moral consequences. Like many biblical references to sin, from the Hebrew prophets onward, immorality is described in terms that have a sexual connotation. And certainly in contemporary society, we can see all sorts of sexual sin and corruption. Yet, such corruption is only one obvious and dangerous manifestation of the self-centered greediness of fallen human nature.

In Ephesians 4: 20-24, the Apostle continues: But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.

Here we see the contrasting situation of Christian believers. They have learned the truth embodied in Jesus Christ. Believers are not by nature better than other fallen human beings. They share the corrupt desires and behavior of "the old man." However, through Christ, believers have had their minds renewed, and they have "put on the new man." This spiritual and mental transformation is the source of any true holiness in human life.

In 4:25-32, the verses show the concrete results that are to be found in the Christian life: Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.

Of course, Scripture teaches the general importance of honesty and the undesirability of falsehood, but here we have an exhortation to honesty in relationships within the Church. Such honesty can naturally include some anger. But anger must be strictly controlled lest it lead into sin. Afterwards, there is a catalogue of some Christian virtues such as hard work, charitable giving, guarded speech, peace and kindness. Finally, among believers, there must be mutual forgiveness. And the need for forgiveness brings us full circle because mutual forgiveness among Christians is based upon the heart of the Gospel: God has forgiven believers for Christ's sake.

In summary, today's Epistle from Ephesians 4 shows us that sin and redemption have both mental-spiritual and ethical dimensions. The basic corruption of humanity is based on ignoring spiritual truth. This wilful spiritual ignorance leads to various types of immoral behavior. To overcome such a fallen state, believers must have their minds renewed by God's gracious truth in Christ. This mental and spiritual renewal can then lead to ethical behavior among Christians, behavior that is especially characterized by mutual forgiveness for Christ's sake.

Eighteenth Sunday after Trinity

2011-10-22T05:56:00.005-04:00

In the brief Epistle selection from 1 Corinthians 1:4-8, St. Paul brings up some key themes about issues in the church at Corinth and in doing so refers to key issues of the Christian life. The overriding theme is "the grace of God which is given you by Jesus Christ" (1:4). Without the general grace of God, there is no human life; without the specific redeeming grace of God in Christ, there is no Christian life, no gift of eternal life.

This grace through Christ is a rich treasure. It is the the power source for two aspects of the Christian life that were highly prized by the Corinthians: utterance or prophetic speaking and spiritual knowledge (1:5). Unfortunately, some people at Corinth distorted these gifts. They used speaking and knowledge in an egotistical and divisive manner. They approached these gifts in exaggerated ways and tended to separate them from the general Christian message- from "the testimony of Christ" (1:6) The saving grace of Christ is the heart of the Christian message, and any meaningful speaking and knowledge must relate to Christ's Gospel.

Furthermore, grace is the source of other gifts of the Christian life. The Greek word translated here as "gifts" is charismata, related to the word grace itself, charis. Throughout his letters, St. Paul refers to many gifts of the Christian life. Later in I Corinthians, he stresses the three greatest gifts: faith, hope and love. Without such gifts, especially love or charity, other gifts lack true significance. A believer must not "come behind" (1:7) or be lacking in such key gifts of Christ's grace.

Finally, grace is related to Christian perseverance. Grace enables believers to wait for Christ's final coming, and grace strengthens believers to the end. Only through the grace of God in Christ can fallible human beings hope to "be blameless in the day of our Lord Jesus Christ" (1:8).

Seventeenth Sunday after Trinity

2011-10-15T06:45:00.003-04:00

In today's Epistle from Ephesians 4:1-6, the Apostle continues the discussion from last week about the interplay of Christian doctrine and ethics. In 4:1, the Ephesians are exhorted "walk worthy of the vocation wherewith ye are called." The Christian walk or way of life is based on vocation or the divine call to believe in and follow Jesus Christ. In verses 2-3, this way of life is presented both as an individual embodiment of virtues such as humility, patience and loving forbearance and as a communal way of life which holds on to the unity given by the Holy Spirit.

Ephesians 4:4-6 develop the theme of true Christian unity. Such unity is not some human achievement of organizational recognition. While greater cooperation among Christian organizations is often desirable, the unity presented in this portion of Scripture is of a different nature. This unity already exists as a gift of God to believers. It is rooted in the unity of God the Father, God the Son and God the Holy Spirit. Christians are already members of "one body" empowered by "one Spirit." They share "one hope..., one Lord, one faith." They have been grafted into the Body of Christ by "one baptism." And above all these aspects of oneness, there is "one God and Father of all." He is the ultimate source of any good kind of unity.

In contemporary society, there is much talk about unity of all sorts. While many kinds of unity can be relatively good, not all unity is good. Some unity can be based upon acceptance of sin. Criminals and dictators may achieve certain superficial types of unity. And even the unity of social clubs, teams, businesses and political entities still remains superficial. Indeed, certain kinds of unity among Christians may just be of uncertain or superficial political value. However, the true unity among believers presented in our Epistle is much deeper. It is truly a spiritual recognition of a common faith in Christ which already exists despite external human differences of race, language, culture or church affiliation. May we always endeavour to keep this unity of the Spirit in the bond of peace (4:3).

Sixteenth Sunday after Trinity

2011-10-08T06:02:00.002-04:00

The Epistle for this Sunday from Ephesians 3:13-21 weaves together several themes of St. Paul's understanding of the Gospel. First, there is a Trinitarian aspect: worshipping the Father, being strengthened by the Spirit and having Christ dwell in one's heart. These things take place in the family of God through faith which leads to an awareness of divine love in Christ. Such love surpasses knowledge (gnosis), and it leads to a fullness of blessing and a glorification of God in the Church of Jesus Christ.

In language that is both highly theological and poetic, the Apostle provides a short summary of the Christian life. The Christian life begins and ends in the worship of God. It depends upon faith and finds its highest expression in Christ-like love. The Christian life is both highly individual and deeply corporate. It is rooted in the the individual heart but expressed in the community of faith which is God's family and Christ's Church.

Fifteenth Sunday after Trinity

2011-10-01T08:21:00.003-04:00

This Sunday's Gospel from St. Matthew 6: 24-34 is a rich passage with an important main theme and several meaningful sub-points. The main theme is "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon" (6:24). We must choose: either we serve God or we serve material wealth or possessions. We can not have two top priorities, and if we try, life is filled with irreconcilable conflicts. This is an on-going issue in human life. When they are prospering, people tend to become greedy to increase profits or comforts. When they are facing economic uncertainty, people tend to become anxious or grasping just to maintain minimal standards. In either case, materialism tends to push loyalty to God and His eternal values aside.

Among the sub-points of this passage, there are also beautiful images of what life can be like when human beings put God first and trust in Him. Christ points us to examples from nature. Even birds and wildflowers which live briefly are cared for under divine providence. So believers should find comfort and joy in life. Earthly life may be fleeting, but God cares for us and gives us what we need. And as believers, we trust that when our allotted time here is complete, God will grant us even greater spiritual solace.

St. Michael and All Angels- 29 September

2011-09-28T21:48:00.002-04:00

For a comment about the general background of this feast day, see last year's post:
http://bcpanglican.blogspot.com/2010/09/st-michael-and-all-angels-september-29.html

This year, let us focus on the Epistle lesson from Revelation 12:7- 12:

THERE was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

Here we see the Archangel Michael's role in the cosmic struggle between God and the Devil. Michael is the battle leader of the spiritual beings that remain loyal to God. As such we should remember him and give thanks for his continuing service. At the same time, we must be clear about his role. Unlike Satan, Michael does not exalt his own importance and power.

On the contrary, Michael serves the cause of Christ, the Lamb of God who sheds His blood to bring salvation, strength and the kingdom of God. The ancient struggle between good and evil continues, but great victories have already been won, especially through the death and resurrection of Jesus Christ. The evil one continues to afflict humanity, but his time is limited. Thanks to God the Father who gave Michael victory and who gives us the victory through our Lord Jesus Christ.

Fourteenth Sunday after Trinity

2011-09-24T06:51:00.004-04:00

The Gospel from St. Luke 17:11-19 has a thematic tie with last Sunday's Gospel: a Samaritan. In both cases, a Samaritan is shown in positive light. Last week in St. Luke 15, the Samaritan in the parable showed greater moral sensitivity by being a neighbor to the man who had been robbed and beaten. This week, the Samaritan leper shows greater gratitude and devotion.

As Jesus passed through a village on the way from Galilee to Jerusalem, "there met him ten men that were lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed " (St. Luke 17:12-14). Of the ten, only one bothered to glorify God and thank Jesus, the Samaritan. Christ emphasized this point, and then "he said unto him, Arise, go thy way: thy faith hath made thee whole"(17:19). So the despised Samaritan who had also been a contagious and disfigured leper becomes the great example of faith in God in general and in Christ in particular.

This point advances the one made in last week's Gospel a step further. Not only is it possible for a person who is not a pious Jew to exemplify better moral behavior, it is also possible for such a person to exemplify greater religious faith. And faith is the ultimate issue. Regardless of all other characteristics, faith in God through Christ is the core of a person's identity. Physical health, nationality or membership in a certain religious group are much less important than a person's faith in and gratitude toward God.

Thus, as we think about the the basic identity of other people we encounter, we must think of their attitude toward God rather than obvious external characteristics. Furthermore, as we think of our own lives, we should not center our identity in worldly traits such as appearance, physical health, nationality or religious affiliation. Instead, we should ask ourselves whether we are humbly faithful and grateful to God for His work in Jesus Christ. For it is such faith that determines who we really are.

Thirteenth Sunday after Trinity

2011-09-17T06:51:00.005-04:00

The Gospel for this day from St. Luke 10:23-37 contains the familiar parable of the Good Samaritan. Of course, that parable has important moral implications, but in re-reading it this time I was also struck by the theological context. Notice the beginning words:Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them (St. Luke 10:23-24). This is a point about the identity of Jesus as the Christ. He is the Messiah whom prophets and kings have longed to see and hear. Those in His presence should be thankful for the great blessing granted to them.

However, the shift to the scholar of the Law provides a stark contrast. This man does not acknowledge the true greatness of Jesus. Instead of being grateful to be in the presence of the Christ, the lawyer tries to put Jesus on the spot. He tries to test Him by posing a question which the lawyer hopes will trap Jesus in some inappropriate statement. In His usual manner, Christ answers such questions with questions and leads His would-be opponent to make an unexpected point. Thus, the lawyer summarizes the Law the same way that Christ does in other contexts:
Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself (10:27).
Notice again that the theological point comes first. The moral issue of loving the neighbor is dependent upon first believing in and loving God.

Yet, the lawyer is not content. He still desires to gain debating points, "to justify himself ."So he replies to Jesus, "And who is my neighbour?" (10:29) At this point, Jesus chooses to end the lawyer's legal debating game. Our Lord chooses to make His point through the parable.

The lawyer and other hearers may have had sympathy for the man who was robbed and beaten. And they probably also expected someone like the Aaronic priest or the Levite to become heroes. Near the end, they might have expected the third man to be a simple pious Jew. But no, the parable took an unexpected turn: the one who had a living faith which was expressed in doing mercy was a despised Samaritan. The lawyer was so upset that he could not even mention the name of the despised sect. When Jesus asked the lawyer who was the true neighbor in the parable, the legal scholar simply replied, "He that shewed mercy on him" (10:37). So the true neighbor is any person who shows mercy, and the lawyer is asked to do likewise.

The truths in this encounter are not limited to first century Palestine. As Christians who acknowledge Jesus as the Christ, we have been blessed in ways that ancient prophets and kings longed to know. We are still called to love God first and then love our neighbors. Loving neighbors is not to become some excuse for self-justification or self-congratulation. It is simply what sincere believers do when they have the opportunity. We are called to show mercy on those that we can help, no matter what group they or we belong to. Such mercifulness can not be reduced to some legal code or minute ethical rules; it is a natural expression of our love for God who is the Creator of all sorts and conditions of men.

Twelfth Sunday after Trinity

2011-09-10T05:48:00.000-04:00

The short selection from the Gospel of St. Mark (7:31-37) seems simple but has rich significance. The location is important: Decapolis was a Gentile territory, and thus the story is one of the few examples of Christ reaching out beyond His primary earthly mission to Israel. Then, after the healing miracle, there is Christ's approach to the situation and the reaction of the crowd.

Jesus "charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak " (St. Mark 7:36-37).
This is an example of what has sometimes been called the Messianic secret. In order to continue His work, our Lord tried to keep the public reaction relatively low-key. He sought to avoid popular misunderstandings of His work and complete it as the Father intended. But the crowd became increasingly enthusiastic as the people sensed the uniqueness of His work. Whether consciously or not, their words echoed Messianic prophecies. He made the deaf to hear as in Isaiah 35:5; He made the mute speak as in Ezekiel 24:27.

As we reflect on this Gospel, at least two points should guide us. First, there is the universal nature of Christ's mission. Although during His earthly life the emphasis was upon ethnic Israel, even then there were hints of the universal mission of His Church. Secondly, there is the unavoidable proclamation of Jesus as Messiah. While it was appropriate to avoid uproar and false interpretations of the Messiah during Christ's earthly ministry, it is now appropriate to proclaim His Lordship far and wide. Jesus has indeed "done all things well" and fulfilled the highest expectations of the ancient prophets. This good news is no longer a secret; it is to be shared to the ends of the earth.

Eleventh Sunday after Trinity

2011-09-03T07:16:00.004-04:00

The Gospel from St. Luke 18:9-14 is the parable of the Pharisee and the Publican (or Tax Collector). When he prays the Pharisee gives a true catalogue of his virtues. He is a very dedicated man and many others would do well to share some of his good points. Unfortunately, there is a theological tragic flaw. He is self-righteous to the core. Not only does he praise himself for having a superior way of life, he despises his fellow believer who struggles to approach God. Even worse, the Pharisee seems to assume that he is on the same plane as God and fails to see his own need to be humble and seek divine grace. By trusting in his own accomplishments, he has separated himself from God.

The Tax Collector, in contrast, knows his need for divine grace. Because of his job working for the Roman oppressors, he is an outcast. And if he is like most of his profession, he is not a very nice person. Tax Collectors were noted for padding tax bills, extorting every penny they could, associating with the criminal fringe and oppressing the poor. Yet, this Publican has a conscience. He approaches God in humility, acknowledges his sinfulness and places his trust in divine grace and mercy. And it is this Tax Collector who returns from prayer justified by faith in divine grace.

Tenth Sunday after Trinity

2011-08-27T08:11:00.002-04:00

The Gospel for this Sunday (St. Luke 19:41-47) consists of two events: Christ's lament over Jerusalem and the cleansing of the Temple. In the first, Jesus points out that Jerusalem and its people do not know what leads to true peace. And this is not merely a lack of awareness, it is a willful rejection. In His ministry, He has tried to get through to them but they have stubbornly refused to heed Him.

In the second event, Jesus goes into the Temple, comments on the corruption and temporarily chases out the moneychangers. Of course, this action is very important, but it is mainly a symbolic illustration of the cleansing that is needed. The general stubbornness of the city of Jerusalem is amplified among the elite who profit from the religious establishment. The Temple which was created for lofty purposes has been defiled by the self-centered greed of the leaders.

The writer Luke puts these two events in sequence, and thereby suggests that they also have a thematic connection. Both point to the stubborn blindness of people who think that they have all the answers while they continue in their sinful ways. The people of Jerusalem and the Temple leadership had a false sense of security. They depended upon their religious heritage even though they did not live according to the values of that heritage. They failed to see that the historical process would bring divine judgment upon them if they did not repent. So they rejected Jesus and His spiritual ways. They continued to play power politics with the Romans and with revolutionaries. And within a generation, Jerusalem was destroyed.

This historical reality speaks of dynamics that still apply. All too often Christian people and church leaders have been like the people of Jerusalem and the Temple leaders. In modern America, some people have a false sense of security because we have a great religious and moral heritage. But a great heritage demands an appropriate response. We must truly know the things that make for peace. We must live by the values of our Christian heritage- values that respect God, life and morality-, and if we do not live by these values, then the processes of nature and history bring judgment upon our society.

Ninth Sunday after Trinity

2011-08-20T09:30:00.001-04:00

The Gospel from St. Luke 15:11-32 is well known. In fact, it might be so well known that we overlook its depth of meaning. This passage has often been called "the parable of the prodigal son," and the wasteful son surely is an important character. He is an example of all of us who abuse our birthright, run away from God, eventually come to our senses and return to our heavenly Father in repentance.
The other son is also an important example. He seems to be mature, dutiful and disciplined, but as some commentators or preachers have rightly pointed out, he is also self-righteous and needs to repent in a different way. No doubt, we can sometimes see ourselves in this example as well. Even the most dutiful of God's children still has reason to repent.

Yet, although both sons are important and although we should examine our lives with reference to their examples, the key character in the parable is the forgiving father. It is the Father who exemplifies the qualities of God the Father. He cares for both sons. He respects their freedom and allows them to develop in their individual ways. He gives them guidance and sustenance, and He is saddened when they misunderstand Him, make mistakes and drift away from Him in their different ways. Nevertheless, His love endures and is ready to express itself when one of His children repents and returns in humility. In His graciousness, He is ready to rejoice and have a feast when the penitent returns. We all have such a loving, gracious and forgiving Father; let us arise and go to Him.

Eighth Sunday after Trinity

2011-08-12T12:47:00.002-04:00

The Gospel for this Sunday (St. Matthew 7:15-21) is from the Sermon on the Mount. In it, Christ warns about a serious danger for the faithful: hypocritical leaders. Of course, any kind of deception can have dangers, but deceptive religious leaders endanger souls in unique and subtle ways. False prophets look good at first glance, but given the opportunity, they can devour the very souls of their followers. Despite initial appearances, these leaders do not bear good fruit. They may profess religion, but they do not do God's will.

There have been many examples of such false prophets throughout history. In Old Testament times, various priests and prophets promoted false religion. Some urged the Israelites to blend with the practices of their pagan neighbors; others promised that all would be well for Israel or Judah no matter what their moral condition. In New Testament, there was also much false religion. The official Judean religious establishment compromised their standards but claimed that all would be well as long as they cooperated with the Roman Empire. At the other extreme, militant prophets and pseudo-messiahs claimed that all would be well as long as people accepted their leadership for rebellion against Rome.

Similar tendencies have continued through the centuries of Christianity. Both establishment and anti-establishment religious leaders have promoted themselves while devouring Christ's flock in various ways. The same continues in our time. For example, there are liberal Christian leaders who can put on impressive displays while they undermine traditional Biblical doctrine and morality. There are various conservative leaders who indulge themselves and do not even try to practice what they preach. There are various religious extremists who invent new beliefs to gain followers that they lead into disappointment or even despair.

So the danger of false prophets is still with us- maybe even more in last few decades than in recent centuries. This means that we must beware. We can not expect human leaders to be perfect, but we must look at their fruits. These fruits include spiritual, doctrinal and moral aspects. Religious leaders who truly follow Christ are not necessarily those who have great titles or make loud claims. They are those who bear Christ-like fruits.

Seventh Sunday after Trinity

2011-08-06T07:23:00.000-04:00

The Gospel for the Seventh Sunday after Trinity is from St. Mark 8:1-9. This is one of several gospel accounts of feeding the multitudes (there are two similar accounts in St. Mark). Christ notes His compassion toward the physical hunger of crowds (8:2). Later in the same chapter (8:14-21), our Lord also points out that He is also concerned about spiritual hunger.
Furthermore, in the context of St. Mark chapters 7 and 8, this particular feeding seems to be set in the Decapolis, a Gentile area near Galilee. So there is an implication that despite an emphasis on the lost sheep of Israel, Christ's compassion extends even to Israel's traditional enemies.

These facts about the episode of Christ feeding the 4000 include three points that still apply to the mission of the Church. 1) Like our Lord, we should manifest compassion to the physical needs of human beings. 2) This compassion for physical needs also has spiritual dimensions; it applies even more to spiritual needs. 3) The concern for both physical and spiritual needs is universal. That is, compassion extends to all people. Although compassion must naturally be expressed in our ordinary human contacts, it must extend to anyone that we meet who has a physical or spiritual need.

Transfiguration of Christ- 6 August

2011-08-05T08:54:00.005-04:00

This day commemorates an important and mysterious event from the Gospels (e.g. , St. Luke 9:28-36). Strangely enough, however, the feast of the Transfiguration has not always received very much emphasis. In the Eastern church, the observance goes back to the fourth century, but it did not spread in the Western church before the ninth century. It did not become a universal feast of the Latin church until 1457. In the English Church, the feast was removed in 1549 and was restored as a "Black Letter Day" in 1561. In the American Book of Common Prayer, the Transfiguration was restored with liturgical propers in 1892.

In the Gospels, our Lord takes Peter, John and James up onto a mountain where He has a shining appearance during prayer. Moses and Elijah appear and converse with Jesus, and a divine voice proclaims, "This is my beloved Son, hear him."

This event says three things about Jesus: 1) the Law and the Prophets witness to Him as He continues their work, 2) His work involves dying at Jerusalem and 3) He is the unique, glorious and beloved Son of the heavenly Father.

Sixth Sunday after Trinity

2011-07-30T06:09:00.004-04:00

The Gospel from St. Matthew 5:20-26 may be viewed as an explanation of an earlier verse. In St. Matthew 5:17, Jesus says: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. These words of our Lord proclaim the enduring value of the old covenant. Christ does not destroy the Old Testament; He fulfills it. He fulfills it by obeying it perfectly and by applying it in a deeper way. Our passage for this Sunday indicates how this is true with the command not to murder. The command still stands, but people need to be aware that more than physical murder is implied. Deliberate humiliation of another or anything that destroys the value of another human life is also contrary to the commandment.

Unfortunately, from New Testament times onward, some professed Christians have not respected the true value of the Hebrew covenant. That was true at the time of the Reformation, and thus, Anglican Article of Religion VII was put forth to defend the value of the Old Testament.

VII. Of the Old Testament.
The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.

In the way that they have been deepened by Christ, the spiritual and moral implications of the Hebrew covenant are still a guide for Christians. We live in an age of relativism, antinomianism and revisionism. Some so-called Christians deliberately undermine eternal moral principles, and even some sincere believers fail to appreciate the value of the Old Testament. Today's Gospel is a reminder that Christ does not destroy the Law and the Prophets. Christians are not bound by the minute details of Hebrew jurisprudence and ceremonial, but the spiritual and moral principles revealed by God in the Old Testament apply throughout human history. They apply in our lives.

St. James the Apostle- 25 July

2011-07-24T17:20:00.000-04:00

James the Apostle was the elder brother of the Apostle John and is sometimes called James the Greater. James is a British form of the common biblical name Jacob or "Iakobos." This James was among the first followers of Jesus (St. Matthew 4:21); he was also part of the inner group of disciples present at the Transfiguration (St. Matthew 17:1) and near Christ in Gethsemene (St. Matthew 26:37). He was among the Eleven Apostles who encountered the risen Christ, and he is mentioned in the list of those present after the Ascension (Acts 1:13). Although at one point James had hoped for earthly honors (St. Matthew 20:20-23), he was the first of the Twelve to suffer martyrdom for the Gospel (Acts 12:2).

The Collect:
Grant, O merciful God, that, as thine holy Apostle Saint James, leaving his father and all that he had, without delay was obedient unto the calling of thy Son Jesus Christ, and followed him; so we, forsaking all worldly and carnal affections, may be evermore ready to follow thy holy commandments; through the same Jesus Christ our Lord. Amen.

Fifth Sunday after Trinity

2011-07-23T07:18:00.000-04:00

The Gospel from St. Luke 5:1-11 elaborates on Christ's call of the Galilean fishermen, Simon Peter in particular. After teaching the crowds from Simon's ship, Jesus tells the reluctant Simon where to find fish. Simon is then so amazed by the miraculous "draught of fishes" that he becomes fearful. He realizes that Jesus embodies a powerful holy presence, and this causes Simon to recognize his own human sinfulness. "Depart from me; for I am a sinful man, O Lord" (St. Luke 5:8). Our Lord is not put off by such professions of unworthiness. He tells Simon that he will become a new kind of fisherman; he will catch men (5:10). Whereupon Simon and his companions James and John leave their ships to follow Jesus (5:11).

Of course, this Gospel tells of a unique historical event. It tells us about Peter, along with James and John, recognizing the divine power at work in Jesus. These fishermen have a deep awareness of their own unworthiness, but they also hear and accept Christ's call to follow Him in His mission and ministry.

Although we are in much different historical and personal situations, the same dynamic can be applied to our encounters with Jesus Christ. First, we must recognize the holy power that has worked and is working through Christ. As we do so, we become more aware of our human sinfulness and unworthiness. It is appropriate for human beings to be somewhat fearful before God as we recognize our failings. Yet such reverence does not mean that we are to retreat or do nothing. So secondly, even as we become more aware of our own unworthiness, we hear Christ calling us to service. In whatever way He chooses to use us, we are asked to help bring other people to Him. Thirdly, as we hear His call, we must respond. Whenever we encounter Him and hear Him, we can not ignore Him. Sometimes we might remain in the same external surroundings, and sometimes we may have to move on to another place. In either case, in our hearts, minds and souls, we must make a break. We must forsake some aspects of our previous life in order to follow and assist in His work in this world.

St. Mary Magdalene- 22 July

2011-07-21T18:24:00.002-04:00

St. Mary Magdalene is a biblical saint who has sometimes been neglected while at other times she has been the subject of extravagant and even heretical legends and literature. The New Testament evidence that is clearly about her is simple but important. She was one of several women named Mary (Maria, Maryam or Miriam). Christ healed her from demonic afflictions (St. Luke 8:2), she became a loyal supporter (St. Luke 8:3), was present at the Crucifixion (St. Mark 15:40), was one of the first witnesses at the empty tomb (St. Mark 16:1; St. Matthew 28:1; St. John 20:1-2) and was the first witness who encountered the risen Lord (St. John 20:11-18).

Anything else about her is legendary or speculative. Second or third century Gnostic accounts and early medieval French legends are very unlikely, unbelievable and based on various ulterior motives. The Eastern Orthodox tradition that Mary Magdalene eventually accompanied the Apostle John and the Virgin Mary to Ephesus is plausible but lacks early written documentation.

Although not in the 1662 Book of Common Prayer or the 1928 American version, the 1549 Book of Common Prayer includes this feast, as does the Scottish Prayer Book of 1637. The 1962 Canadian Book includes an excellent collect and gospel that refer to her importance in the Scriptures.

THE COLLECT:

O Almighty God, whose blessed Son did sanctify Mary Magdalene, and call her to be a witness to his resurrection: Mercifully grant that by thy grace we may be healed of all our infirmities, and always serve thee in the power of his endless life; who with thee and the Holy Spirit liveth and reigneth, one God, world without end. Amen.

THE GOSPEL: St John 20. 11.

Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

Fourth Sunday after Trinity

2011-07-16T07:01:00.000-04:00

The Gospel for this Sunday is from St. Luke 6:36-42. These verses are from a section of the Gospel that is sometimes called the Sermon on the Plain, St. Luke's parallel to the Sermon on the Mount. In these verses, our Lord speaks about being merciful, about not being judgmental toward other people and about forgiving others. Such virtues are central elements of living a Christ-like life, yet they do not come easily to most of us most of the time. They must be deliberately pursued, cultivated and empowered by the grace of God. And even when people pursue these virtues, we do not always pursue them wisely. Especially in our day and age, human beings spout a lot of nonsense about not judging. Some people seem to think that Christians can not even rebuke sin since diagnosing sin is a kind of practical judgment.

In reality, human life is impossible without certain kinds of practical judgments. Each day, we must make some judgments about people and about moral behavior. Survival would be impossible if we did not make certain judgments. Trusting the wrong people in the wrong circumstances can be dangerous and even fatal. Trusting the right people in the right circumstances is not only useful but is also part of loving family and friends. And sometimes, warning others to avoid sin or repent of their sins is actually an expression of mercy. In the Gospels, Christ encourages us to be wise and to watch out for wolves in sheep's clothing. He also calls upon His followers to rebuke sin and preach repentance.

So Christ's warning about not judging others must be interpreted in a reasonable manner. What does our Lord mean by "judge not"? In this sense, not judging means that we recognize the limits of our human competence. Some judgments concerning other people are often necessary, but they are always tentative and partial; they are never infallible. Even when we try to be perceptive, we can only look at externals. We do not ultimately judge souls; we make decisions about behavior. And even in such decisions, we must always humbly recognize our tendencies to be hypocritical. That is, as fallen human beings, we are likely to condemn others for faults that we also have- maybe we even have some faults in greater proportions than our brothers and sisters.

In conclusion, being merciful, not being judgmental and forgiving others are central virtues in a Christian life. Applying these virtues does not mean moral indifference or having low standards. On the contrary, living by these virtues means embodying high standards and having high expectations for ourselves and others. At the same time that we promote high standards, however, we humbly acknowledge our human weakness and the need that we and others have for divine mercy and grace.

Third Sunday after Trinity

2011-07-09T05:45:00.000-04:00

The Gospel from St. Luke 15:1- 10 illustrates the importance of grace and repentance by two brief parables: the lost sheep and the lost coin. Human beings are generally concerned about what they lose. Thus, a shepherd who loses one sheep out of a hundred and a housewife who loses one coin out of ten look hard in order to recover whatever has been lost. And when they do recover the lost item, they rejoice greatly. The parables present the divine attitude toward sinners as being similar. Our heavenly Lord is concerned over the loss of any soul, no matter how insignificant that person might seem to the world. He keeps searching for the lost, and He rejoices over every soul recovered.

These parables apply to us in two ways. First, we all belong to God, and we have been, may still be or may be at some future point among the lost that God seeks to recover. Each of us has great value to God, and He seeks us out. If we are among the faithful, then we have benefitted from God's amazing grace, and we should remain grateful that we "once were lost but now are found." If not yet among the faithful, we should be aware of and appreciate God's desire to recover us. Secondly, the parables apply to us as Christians in our mission to be instruments of God's work in the world. We should share a desire to recover all the lost and return them to God, their rightful owner. Joining in God's search for the lost is one of the great privileges and duties of the Christian life.

Second Sunday after Trinity

2011-07-01T06:30:00.001-04:00

The Gospel from the St. Luke 14:16-24 is one of several parables about the Messianic feast or banquet. The host invited many people and prepared a great meal, but when it was time for the party, the invitees started coming up with excuses. Their excuses were not implausible; they reflected important things that can come up in life. However, central points are that those first invited did not appreciate what they were offered and that they did not respect their host. The parable warns that people with such priorities will be excluded and that the host will have his servants go out into the streets to invite all sorts of people to the feast.

Of course, we can look at this parable in terms of the New Testament period where we see two distinct applications. 1) The first invitees can be seen as the observant Jews of various perspectives who did not accept Jesus while many less reputable Jews responded to His ministry. 2) The first invitees can be seen as the majority of the Jewish people who did not recognize Jesus as the Messiah while many Gentiles accepted Him and His Gospel and streamed into the Church.

A similar dynamic can be seen throughout church history. There is a tendency for many people with good religious backgrounds to fail to appreciate what God offers in Christ and to make excuses while many people of less desirable backgrounds are moved to come into the Church and enjoy the spiritual feast. In our time more than ever, some people from respectable Christian backgrounds do not appreciate what they are offered while some people who have pagan or secular backgrounds respond to the Gospel with an active faith and commitment.

Regardless of our personal backgrounds, we all need to consider God's invitation. Our Lord offers us the great feast of living in His presence forever. We must not take His offer for granted; we must not allow other things in life- no matter how legitimate those things may be in themselves- to distract us from what God offers. As in our parable, work and family can be laudable pursuits, but they are not more important than God's invitation to come to Him and enjoy His spiritual fellowship. Among all the things that are part of life, there are many that are good, but God's call must always be our first priority.

Saint Peter the Apostle- 29 June

2011-06-28T09:29:00.001-04:00

29 June is one of the oldest saints' days on the Christian calendar. In 258 A.D. , the Church at Rome set aside this day to honor Saint Peter and Saint Paul. In the Middle Ages, the two saints were honored separately on several different days. At the time of the English Reformation, the Book of Common Prayer simplified the calendar; it kept 29 June to honor St. Peter and 25 January to honor St. Paul.

Throughout the New Testament, we are reminded of the importance of Simon Peter. Although he has obvious human weaknesses, he is a leader who often speaks for the whole band of apostles. Such is the case in today's Gospel from St. Matthew 16:13-19. The most important thing about St. Peter is not some personality trait or human accomplishment. In the New Testament, he is never some authoritarian human ruler of Christ's Church. He is most important because of his witness to the common faith which unites all faithful disciples. The authority that he is granted comes from his confession in St. Matthew 16:16, "Thou art the Christ, the Son of the living God."

Such is the faith that all of us, no matter what our roles in the Church, must profess and live. Like Peter, we all have our human foibles and our moments of weakness. Like him, we are also called to have faith in Jesus as the Christ and follow Him wherever it leads us.

First Sunday after Trinity

2011-06-25T06:00:00.000-04:00

The Gospel for this Sunday from St. Luke 16:19-31 is the interesting parable of the rich man and the beggar Lazarus. The rich man (in some church traditions called "Dives" from the Latin word for "wealthy") indulged himself, ignored the misery of the beggar at his gate and assumed that all was well until he ended up dead and in torment. The poor beggar lived humbly and ended up in paradise. The rich man wanted relief and also hoped that the beggar could go back to warn his brothers. However, he was told that this was impossible, and that his brothers would have to heed the guidance already present through the Moses and the prophets.

This parable is a stern warning to all those who refuse to be spiritually and morally sensitive. God's expectations about how to live are clear for any who pay attention. There have been many great prophets and teachers through the centuries who have proclaimed divine standards. If human beings do not close their eyes and harden their hearts, they have some general awareness about how to live and how to treat their neighbors. People are responsible for the ways they respond to the moral and spiritual standards that are generally available. And if they refuse to be sensitive in these matters, people are choosing their destinies.

Of course, the problem of our fallen human condition is that each of us has times when we are spiritually and morally insensitive. To some people in some situations, each of us fails to express divine love as we should. We constantly need to have our sensitivity renewed, and we constantly need greater wisdom in expressing the sensitivity we do have. May God's grace, which is always available in this world, open our hearts and help us to live as our Lord has shown us.

Saint John Baptist-24 June

2011-06-23T16:43:00.004-04:00

This saint's day has important historical associations for a number of locations in the Caribbean and North America. Hence we have San Juan, Puerto Rico, St. Johns, Newfoundland and the provincial holiday of Quebec. And of course, this feast is six months before Christmas Eve, a deliberate development in the church calendar. The Gospel from St. Luke 1 is about the birth, name of John and Zacharias' hymn the Benedictus.

The meaning of the Gospel is nicely summarized in Cranmer's 1549 collect:

ALMIGHTY God, by whose providence thy servant John Baptist was wonderfully born, and sent to prepare the way of thy Son our Saviour by preaching repentance; Make us so to follow his doctrine and holy life, that we may truly repent according to his preaching; and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth's sake; through the same thy Son Jesus Christ our Lord. Amen.

On this day, we recall a great example of holiness, honesty and courage. Yet, there is more to the commemoration. It is more than a saint's day: it is also a reminder of the Gospel of Christ's Incarnation. John is impressive among men, but he is more important as the forerunner of Christ.

Trinity Sunday

2011-06-18T07:37:00.007-04:00

Among the great feast days of the Church, Trinity Sunday is rather new. As a general feast in the Western liturgy, it dates from a papal decree in 1334. The origins of the feast can be traced back to the 900's in what is now Belgium, and the observance became widespread in northwest Europe. As Archbishop of Canterbury, St. Thomas à Becket required the commemoration throughout England. In the medieval English liturgical traditions of Sarum (Salisbury), this Sunday was so important that it gave it's name to the remaining half of the church year. This Sarum practice is the origin of the naming of Sundays after Trinity in traditional Books of Common Prayer.

Certainly, the Christian doctrine of the Trinity goes back to many passages in the Scriptures and is expressed in the decrees of the Ecumenical Councils. It is the first of the Anglican Thirty-Nine Articles of Religion:
I. Of Faith in the Holy Trinity. There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

Anglicans have also affirmed the Trinity on a regular basis through the Apostles' and Nicene Creeds. In traditional Books of Common Prayer, except the American, Anglicans also affirm the so-called Athanasian Creed or Quicunque vult:

Whosoever will be saved: before all things it is necessary that he hold the Catholick Faith.
Which Faith except every one do keep whole and undefiled: without doubt he shall perish everlastingly.

And the Catholick 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.

Such as the Father is, such is the Son: and such is the Holy Ghost.
The Father uncreate, the Son uncreate: and the Holy Ghost uncreate.
The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible.
The Father eternal, the Son eternal: and the Holy Ghost eternal.
And yet they are not three eternals: but one eternal.

As also there are not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible.
So likewise the Father is Almighty, the Son Almighty: and the Holy Ghost Almighty.
And yet they are not three Almighties: but one Almighty.

So the Father is God, the Son is God: and the Holy Ghost is God.
And yet they are not three Gods: but one God.
So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord.
And yet not three Lords: but one Lord.

For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord;
So are we forbidden by the Catholick Religion: to say there be three Gods, or three Lords.

The Father is made of none: neither created, nor begotten.
The Son is of the Father alone: not made, nor created, but begotten.
The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is afore, or after other: none is greater, or less than another;
But the whole three Persons are co-eternal together: and co-equal.
So that in all things, as is aforesaid: the Unity in Trinity, and the Trinity in Unity is to be worshipped.

He therefore that will be saved: must thus think of the Trinity.
Furthermore it is necessary to everlasting salvation: that he also believe rightly the Incarnation of our Lord Jesus Christ.
For the right Faith is that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man;
God, of the Substance of the Father, begotten before the worlds: and Man, of the Substance of his Mother, born in the world;
Perfect God, and Perfect Man: of a reasonable soul and human flesh subsisting;
Equal to the Father, as touching his Godhead: and inferior to the Father, as touching his Manhood.
Who although he be God and Man: yet he is not two, but one Christ;
One, not by conversion of the Godhead into flesh: but by taking of the Manhood into God;
One altogether, not by confusion of Substance: but by unity of Person.
For as the reasonable soul and flesh is one man: so God and Man is one Christ.
Who suffered for our salvation: descended into hell, rose again the third day from the dead.
He ascended into heaven, he sitteth on the right hand of the Father, God Almighty: from whence he shall come to judge the quick and the dead.
At whose coming all men shall rise again with their bodies: and shall give account for their own works.
And they that have done good shall go into life everlasting: and they that have done evil into everlasting fire.

This is the Catholick Faith: which except a man believe faithfully, he cannot be saved.

Glory be to the Father, and to the Son: and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be: world without end. Amen.

Such creedal affirmations are very important. They deserve more attention in our Christian instruction and devotion. They are safeguards against much of the shallow theology that tends to permeate contemporary religious bodies.

At first glance, the Gospel from St. John 3:1-15 does not seem closely related to high theological reflections on the theme of the Trinity. There are other passages of Scripture that can provide a more obvious basis for theology, but meditation upon the theme of being born again does have Trinitarian associations. And for most Christians, a practical devotional approach to the doctrine of the Trinity is usually more meaningful than theological abstractions, no matter how true or profound.
So in St. John 3, we can see the mystery of the Trinity at work in the context of personal salvation. Those who of us are born again through Christian Baptism and Faith are adopted as children of God the heavenly Father. We look to Jesus the only begotten Son of God as the source of new and eternal life. And God the Holy Spirit grafts us into the Body of Christ, enables us to call God "Father" and continually gives us new life.

Ember Days after Pentecost

2011-06-14T19:03:00.001-04:00

The Wednesday, Friday and Saturday in Whitsun or Pentecost Week are Ember Days. These days occurring four times a year are devoted to prayers for the increase of the church's ministry. After Pentecost, such prayers can have a special focus on the role of the Spirit in calling and equipping the ministry. The first Pentecost empowered the body of disciples, especially the Apostles, to proclaim Christ's Gospel to the world. Likewise, we continue to pray that the Holy Spirit will call and inspire candidates for the ordained ministry and continue to bless the work of those who are already ordained.

The Collect for the Ember Days from the 1928 American Book of Common Prayer is especially appropriate for this week:
O ALMIGHTY God, who hast committed to the hands of men the ministry of reconciliation; We humbly beseech thee, by the inspiration of thy Holy Spirit, to put it into the hearts of many to offer themselves for this ministry; that thereby mankind may be drawn to thy blessed kingdom; through Jesus Christ our Lord. Amen.

Pentecost, commonly called Whitsunday

2011-06-11T06:40:00.000-04:00

This Sunday is one of the oldest Christian celebrations. Indeed, it is rooted in the first-century Jewish calendar where the Greek word Pentecost (meaning "fifty") was applied to the Feast of Weeks. This feast, held seven weeks after Passover, had associations with the spring grain harvest and with the giving of the Law. This Jewish feast is the background for the Epistle from the Acts of the Apostles 2:1-11.

The disciples were gathered in Jerusalem for the feast as they awaited Christ's promised Comforter. In this Christian context, Pentecost received a new meaning when the Holy Spirit came down upon the early disciples in a new and powerful way. They proclaimed the Gospel of Jesus Christ in various languages to Jews gathered from across the world. This key event has often been called "the birthday of the Church."

As we think about Acts 2, it provides a guide for our understanding of the coming of the Holy Ghost. While the divine Spirit does work in many and diverse ways, the emphasis in Acts is upon His work through the community of disciples led by the apostles; that is, the emphasis is upon the Spirit's work in the Church. The central gift of the Holy Spirit is to transform a group of ordinary, provincial and somewhat timid individuals into a bold community of faith with a mission to the whole world. Although they had witnessed and believed in Christ's Resurrection and Ascension, the disciples needed to receive the power of the Spirit from on high. And once that happened, they could no longer keep quiet about the Faith.

As Pentecost is a recurring feast, so is the work of the Holy Spirit on and through the Church. Our individual spiritual experiences can have their importance, but the central issue is the work of the Spirit in the whole Christian community. Christ's does not promise the Comforter just to make individual believers feel good; the Spirit comes primarily to strengthen the disciples as the Body of Christ who continue the proclamation of the Gospel in the world. As we seek spiritual blessings, let us renew our dedication to that mission of Christian proclamation and witness.

Sunday after Ascension

2011-06-04T05:24:00.000-04:00

The Ascension of our Lord Jesus Christ is an important and much neglected Christian feast and a basic Scriptural and Creedal doctrine. Each time that I meditate upon it, I find some new way in which it relates to the broader Christian message. This time, I am struck by the opening words of this Sunday's Gospel from St. John 15:26-27a:
When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness...

Christ's Ascension prepares the way for Pentecost. The risen Lord's physical departure from ordinary earthly contact with His followers allows the Comforter, the Spirit of truth, to come in a new and more powerful way. Note the Trinitarian theme: the Spirit proceeds from God the Father and testifies of the Son. This is a beautiful summary of the Christian perspective on revelation and redemption.

Yet, this sublime truth is not all; the message of the Ascension is not just abstract and heavenly. There is also a specific implication about the way Christ's followers are to live in the world. Our Lord tells His disciples that they shall bear witness. If we who follow Christ know something of heavenly truth, we are not to hide it. We are to share it in word and deed. Yes, Christ's Resurrection, His Ascension and the Descent of the Holy Ghost are great events in salvation history. But we are not merely to bask in glorious reflection. We are called to active mission in the world.

Ascension Day

2011-06-02T17:26:00.001-04:00

The Collect
GRANT, we beseech thee, Almighty God, that like as we do believe thy only-begotten Son our Lord Jesus Christ to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continually dwell, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen

I do not yet have a new comment for Ascension Day, but here is the link to the one from last year: http://bcpanglican.blogspot.com/2010/05/ascension-day.html

Fifth Sunday after Easter, commonly called Rogation Sunday

2011-05-28T05:46:00.000-04:00

One historic name for the the Fifth Sunday after Easter is Rogation Sunday, and the Monday, Tuesday and Wednesday of this week have also long been known as Rogation Days. The term rogation comes from the Latin verb rogo,rogare. This is one verb for praying, and its future is used in the Latin version of St. John 16:26.

Rogation Days date to the sixth century at Rome where Christian prayers for crops were appointed. Early processional litanies were associated with this observance, and other prayers of supplication were included during times of disaster. At the time of the English Reformation, the Rogation Days continued to be occasions for the Litany (modified and first published by Cranmer in 1544).

English Books of Common Prayer from 1549 onwards continued to include the Litany petition "that it may please thee to give and preserve to our use the kindly fruits of the earth so as in due time we may enjoy them." There were also other prayers related to nature and weather. From the time of the Royal Injunctions of Queen Elizabeth I, Rogation observances have continued, and some English dioceses have developed their own authorized devotions. In 1689, the Commissioners of the C of E published an alternative collect for Rogation Sunday, and since 1892, the American BCP has incorporated this collect in the section of prayers and thanksgivings.

For Fruitful Seasons.To be used on Rogation Sunday and the Rogation Days:
ALMIGHTY God, who hast blessed the earth that it should be fruitful and bring forth whatsoever is needful for the life of man, and hast commanded us to work with quietness, and eat our own bread; Bless the labours of the husbandman, and grant such seasonable weather that we may gather in the fruits of the earth, and ever rejoice in thy goodness, to the praise of thy holy Name; through Jesus Christ our Lord. Amen.

Fourth Sunday after Easter

2011-05-21T07:03:00.000-04:00

The Gospel from St. John 16:5-15 is another selection from the Farewell Discourses where our Lord prepares the disciples for His physical absence from them. Let us focus on these words which begin at verse 13: Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

These words stress the necessity of the work of the Comforter or Holy Spirit. Christ's disciples always need guidance, and Jesus promises that the Spirit of Truth will guide them into all truth. However, this truth is not some isolated or esoteric knowledge. New applications of divine truth flow naturally from what has already been revealed.

In our passage, we see two clear characteristics of the work of the Holy Spirit and the truth which He presents. First, the work of the Holy Spirit remains Christocentric. That means that the Spirit guides believers into Christ's truth, into Christ's teachings and style of life. Anything that is really inspired by the Spirit is consistent with the message of the incarnate Lord Jesus. Secondly, like all redemptive activity, the work of the Holy Spirit is Trinitarian. God the Father is the source of truth. He has shared this with the Son, and the Spirit will continue to proclaim and apply this divine truth. These two characteristics mean that there is continuity in divine revelation and in the application of saving grace to the faithful throughout the generations. The risen Lord, the eternal Son of the Father, is still working among us and guiding us by His Spirit.

(For a different approach to today's Gospel, consult last year's post: http://bcpanglican.blogspot.com/2010/05/fourth-sunday-after-easter.html)

Third Sunday after Easter

2011-05-14T06:24:00.001-04:00

The Gospel for the Third Sunday after Easter (St. John 16:16-22) is the first in a series of selections taken from the "Farewell Discourses" of Christ. St. John sets these discourses during Holy Week, but the words of Christ in these selections have multiple applications. The mention of not seeing Jesus for "a little while" can apply to both His Crucifixion and Death and to His Ascension. The statements about seeing Jesus again can apply apply to His Resurrection, His continuing spiritual presence among the faithful and to His Second Coming in glory.

A major theme in today's selection is expressed as follows: ye shall be sorrowful, but your sorrow shall be turned into joy (St. John 16: 20b). These words can be applied in different ways, but they reflect a basic dynamic of the Christian life. The disciples were sorrowful because of Christ's Passion, but their sorrow was turned into joy at His Resurrection. The disciples would be somewhat sorrowful or at least anxious with the Ascension, but joy would come again with the descent of the Holy Spirit upon them. During the ups and downs of life in the world, there would be various times of trial and sorrow for the disciples. Yet, there would also be moments of rejoicing when they saw Christ again in a spiritual sense and anticipated fuller reunion with Him at the end of earthly history.

So indeed, sorrow being turned into joy is a summary of the Holy Week-Easter experience. This dynamic can be a commentary on our whole life as faithful believers. As St. John 16:22 says: And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. There are truly many sorrows of earthly life; the cross is always with us in a variety of ways. But the cross is transformed by the Resurrection. Christ lives and comes back to us again and again through Word, Sacrament and prayerful encounters. The sorrows of life in this world are repeatedly punctuated by moments of joyful resurrection and redemption. And despite times of sorrow, no one can take this joy away from those who are faithful to Christ.

Second Sunday after Easter- Good Shepherd Sunday

2011-05-07T06:19:00.001-04:00

This Sunday has often been called Good Shepherd Sunday because of the Gospel from St. John 10:11-16. This short selection is packed with meaning and can be approached in a number of ways. The key idea, as in much of St. John's Gospel, is the identity of Jesus Christ. Two times in these verses, Jesus says, I am the good shepherd ( St. John 10: 11 and 14). These are "I AM" sayings where Christ alludes to His divine nature (see Exodus 3:14). Indeed, throughout the Old Testament, the primary shepherd is the Lord God (for example, Psalm 23). This is a unique role; Christ is not just "a" good shepherd, but rather "the" good shepherd.

Some of the many things that being the good shepherd means are highlighted in our Gospel. Jesus says :the good shepherd giveth his life for the sheep (10:11- and in slightly different words in 10:15). An ordinary conscientious shepherd would face danger for his sheep, but Christ the Good Shepherd does more. He offers Himself as a sacrifice for His flock. This is a reference to the unique redemptive work of Jesus through His Passion and Death. The overwhelming significance of His self-offering is further developed in the verses which follow today's Gospel. There our Lord points out that since He lays down His life voluntarily, He can also take His life up again (10:17-18). In other words, the Good Shepherd does more than die for His sheep. He also rises to life again and continues to care for His flock.

Christ the Good Shepherd is not like a hired hand who does not have sense of ownership. The hireling fleeth, because he is an hireling, and careth not for the sheep (10:13). Instead, Christ can affirm: I am the good shepherd and know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father (10:14). The relationship between Christ and His flock is deeply personal and loving; it reflects the relationship between God the Father and His only begotten Son. There is a closeness and a deep knowledge of one another's nature. There is an abiding and profound commitment to each other's well-being.

This close relationship between Christ and His sheep has further implications for Christ's flock, that is to say, for His Church. Our Lord sums it up in these words, And other sheep I have... and there shall be one flock, and one shepherd (10:15). The close tie that the sheep have with their Good Shepherd means that they also have a close tie with each other. Even if they are scattered among different folds and have never met one another, they are still united because of their relationship with their shepherd. All true followers of Christ are related to each other. This is not their accomplishment; it is Christ's. Certainly, Christ's sheep may do better at cooperating with Him. Christians may do better or worse at expressing the reality of their unity in Christ. But the unity is an underlying reality based on their unity with Christ Himself.

First Sunday after Easter

2011-04-30T06:04:00.003-04:00

On this Sunday, sometimes called "Low Sunday" in English church tradition, we complete the Easter octave. The Gospel from St. John 20:19-23 tells of a manifestation of the risen Lord to the disciples on the evening of Easter Sunday. He commissions them to continue His work of forgiveness (for more on the Gospel see last year's post).

This time, let us think a little more on the Epistle from 1 St. John 5: 4-12. In this passage, we can see some of the great themes of the Easter message. One of the great themes of Easter is victory. By His death and resurrection, Christ has won the great and everlasting victory over sin, evil and death. We rejoice and celebrate His great victory during this season. And His victory is applied to every believer through faith: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (I John 5:4b-5) Here "world" is used in the Johannine sense to refer to the fallen creation that opposes God. As Christ overcame this world, so may all who are joined to Him in faith.

Another theme of Easter is God the Father's approval of Christ's work. At various points in the Gospel accounts (such as at Christ's Baptism and Transfiguration), there are indications of such approval, but the Resurrection is the great witness of heavenly acceptance of Jesus' earthly ministry: for this is the witness of God which he hath testified of his Son.(5:9b) Easter is the great evidence that Christ's Incarnation, Ministry, Passion and Death were part of a great and glorious divine plan. His Resurrection is the greatest proclamation that Jesus is indeed God's beloved Son. It is a call for us to accept the risen Christ in faith.

A third theme of Easter is eternal life, not just the eternal life of Christ but also the eternal life which He shares with His followers. ...God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. 5:11-12) The victory which we celebrate at Easter, the divine approval of Christ's work, applies to us as believers. Although we are still in this world and subject to the natural processes including temptation, pain and death, through Christ we have already been given eternal life. This eternal life in Christ is not some natural human immortality; it is a gracious gift of the Son of God. It is life that is deeper and higher, life that can survive through all the vicissitudes of earthly existence. Eternal life is dependent upon what Jesus has accomplished for us and dependent upon our continued unity with Him. He is risen and living, and He makes us truly alive.

Maybe this Sunday is a "lower" Sunday in terms of external celebrations. Usually it is a "lower" Sunday in terms of attendance. However, with the messages of both the Gospel and the Epistle, it is a very high day. Christ has overcome the world, the heavenly Father has shown approval of the Son's work, and we are offered eternal life. "This is the day which the Lord hath made; we will rejoice and be glad in it."

Easter Monday and Easter Tuesday

2011-04-25T06:40:00.003-04:00

For Monday and Tuesday of Easter week, the Books of Common Prayer since 1549 have continued to provide epistles from Acts and gospels from St. Luke 24. Both gospel selections show the risen Christ eating with His disciples. There are several points to this eating. First, eating with His followers is one of the characteristic things that our Lord did during His earthly ministry. In this act, His followers recognize Him. Secondly, by eating Christ shows His followers that His Resurrection has a bodily nature; He is not an apparition or disembodied spirit. Although He has been transformed, He still has flesh and bones. Thirdly, Christ's eating with His followers has Eucharistic overtones. Although the Eucharist will always recall His sacrificial death, it also points to His risen and living presence.

The 1928 American BCP added collects for these two days that are related to the gospel readings. The one for Monday expresses the Eucharistic theme. It says:

O GOD, whose blessed Son did manifest himself to his disciples in the breaking of bread; Open, we pray thee, the eyes of our faith, that we may behold thee in all thy works; through the same thy Son Jesus Christ our Lord. Amen.

Easter Day, the Feast of the Resurrection

2011-04-23T18:43:00.002-04:00

He is risen! The Lord is risen indeed! (St. Mark 16:6; St. Luke 24:34)

With these scriptural words or similar phrases, Christians have greeted one another for almost two millennia. The greatest Christian celebration has finally arrived after the long Lenten preparation. The primary Gospel in the Book of Common Prayer is St. John 20:1- 10. This passage makes clear how surprising and important Christ's Resurrection was to the first disciples, women and men. Believing in the empty tomb and bodily resurrection are essential and undeniable aspects of being a faithful Christian disciple. (For a little more on this passage, see last year's post, http://bcpanglican.blogspot.com/2010/04/easter-day-he-is-risen.html.)

The Epistle from Colossians 3. 1-4 applies the reality of Christ's Resurrection.

IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

In these words, St. Paul affirms the historical reality of the Resurrection and moves on to apply its meaning to the lives of believers. First, Christians have been incorporated into Christ's Resurrection. This has taken place through Baptism; believers have died to their old sinful ways in order to rise to new life in the Lord. (as explained by the Apostle in Romans 6). Secondly, being raised with Christ means that Christians seek "those things which are above." Believers are to look heavenward because Christ is now at the Father's right hand. A corollary is that Christians do not set their affection on earthly things. They live in a new and different way anticipating the return of Christ to lead His followers into glorious realms.

So Easter, the Feast of the Resurrection, is multi-dimensional for those of us who have faith in Jesus Christ. Yes, there is a unique and glorious event at the basis of the church's celebration. Jesus of Nazareth conquered death and arose to life in bodily form. He showed us His true nature as divine Savior. He is the crucified Christ who is not destroyed by the powers of death and evil. That is the central affirmation of the Christian faith.
However, as important as this central Christian affirmation is, the Apostle Paul reminds us that there is still more. Christ's Death and Resurrection have been applied to every Christian through Baptism. We have been offered new life through faith in Him. And this new life is continually renewed in us. We look to a higher level; we seek things that are above. Although we still look to the time when Christ will return in glory, we are already called to new life. For believers in Christ, the risen life begins on earth as we look beyond earthly ways of thinking and acting.

Easter Even, the Great Sabbath or Holy Saturday

2011-04-23T06:45:00.005-04:00

This seventh day of Holy Week has often seemed liturgically confusing to Christians. In the early church, it was clearly a quiet day of fasting, reflection and preparation, especially for those about to be baptized. Before nightfall, there were only simple forms of prayer, and in the evening, there was a true vigil of readings and prayers. The new fire was not kindled until midnight or afterwards, and then the first Eucharist of the Resurrection began. Such simplicity seems not to have endured very long before the human tendency to hurry great celebrations manifested itself. In some places, parts of the vigil soon started earlier and earlier, and the flow of observances seemed to be more disjointed.

At the time of the Reformation, our Anglican forebears tried to remedy medieval confusion by pursuing a stark simplification. The rites for new fire, paschal candle, prophecies and solemn baptism disappeared. Morning and Evening Prayer and propers for Ante-Communion or the Liturgy of the Word survived. On occasion, there would also be a baptism. During recent decades, more and more Anglicans have tried to restore some kind of Easter Vigil. There is much that is appealing in such practices, but it seems that we should also be aware of dangers. We must not rush the celebration of the Resurrection. Let us keep Easter Even or Holy Saturday as quiet and reflective as possible, and if there is an evening vigil, make it as late as pastorally feasible. Contemporary society already rushes Christmas, but overwhelming the reality of Christ's Passion and Death is a more serious issue.

Good Friday

2011-04-22T05:52:00.002-04:00

This day which in English we call Good Friday, or in some other languages "Holy Friday," is one of the greatest days on the Christian calendar. Although we think about Christ's Passion a lot during Lent, especially on Palm Sunday and during Holy Week, Good Friday is a climax. With Easter, it forms the focal point of the Christian calendar.

Over the centuries, the church has used many forms of Scripture readings, prayers and other devotions. A key element in Good Friday worship, especially in the Anglican tradition, has been the Passion Gospel from St. John 18-19. The American Book of Common Prayer has divided the two chapters, assigning chapter 18 to Morning Prayer and chapter 19, verses 1-37 to the Ante-Communion or Liturgy of the Word.

The passage from St. John 19 is relatively short for a passion gospel, and its basic points are clear. Yet, along with the facts, it is full of ideas and symbols. We see the cruelty, brutality and political posturing of the Jewish priestly elite and of the Roman authorities. There are various allusions to the prophecies of the Old Testament: the King of the Jews, the seamless garment of a priest, the day of Sabbath preparation, the unbroken bones, the water and blood from the pierced side. Throughout it all, there is the theme of fulfillment and completion. This theme is explicit in Christ's final words recorded by John: It is finished (19:30). Although His followers would only understand after the Resurrection, on Good Friday our Lord finished His earthly ministry and accomplished His act of deliverance from sin.

The Cross is the key to understanding Jesus and the Christian Gospel. Jesus Christ is more than a prophet or teacher, and Christ's message is more than generic monotheism. His message is more than a wise and honorable moral code. His message is more than an affirmation that there is an immortal or eternal dimension of the human experience. While the Gospel does proclaim all these things-monotheism, morality and eternal life, it does so in a unique way connected to the person of Jesus and to His sacrificial death on the Cross. Jesus is the great prophet, priest and king who is also God the Son. And thus, His death is unique, powerful and transforming. On an external level, human and spiritual evil may seem to triumph on Good Friday, but in the end, they only contribute to the completion of Christ's work for salvation. Thus, the Cross itself is transformed; it becomes the basic symbol of our faith in Christ and His saving work.

Thursday before Easter, commonly called Maundy Thursday

2011-04-21T06:20:00.000-04:00

Although this day has had many associations, the central point is the institution of the Eucharist. The Epistle from I Corinthians 11 highlights the basic acts and meaning. By sharing in this Holy Sacrament, we show forth the Lord's death till He comes again and share in His body and His blood.

The 1928 Book of Common Prayer added a collect of the day based on phrases from other parts of the Prayer Book:

ALMIGHTY Father, whose dear Son, on the night before he suffered, did institute the Sacrament of his Body and Blood; Mercifully grant that we may thankfully receive the same in remembrance of him, who in these holy mysteries giveth us a pledge of life eternal; the same thy Son Jesus Christ our Lord, who now liveth and reigneth with thee and the Holy Spirit ever, one God, world without end. Amen.

This collect is both a succinct reminder of the important nature of Holy Communion and a prayerful request that we may approach and receive the Sacrament with appropriate giving of thanks. This central act of Christian worship is more than a dead memory of a night long ago. It is a living participation in the Body and Blood of Christ, and it is a foretaste of eternal life in His heavenly kingdom. And although we seek to appreciate the Sacrament with our best human understanding, we must always be aware that these are "holy mysteries" transcending our particular thoughts and expressions. The same Lord Jesus who gave Himself for us long ago still comes to us in these mysteries. Thanks be to God!

Wednesday before Easter

2011-04-20T06:59:00.002-04:00

Once again the 1928 Book of Common Prayer provides a collect that helps focus our thoughts as Holy Week progresses and enters a deeper phase. Although relatively new in the Prayer Book, this short prayer is based upon one from the medieval Sarum or Salisbury liturgy.

ASSIST us mercifully with thy help, O Lord God of our salvation; that we may enter with joy upon the meditation of those mighty acts, whereby thou hast given unto us life and immortality; through Jesus Christ our Lord. Amen.

The mighty acts upon which we mediate this week are obviously very serious and somber, but the collect dares speak of joy. There is a joyful aspect because through the mighty acts of the first Holy Week, God brings us salvation. As the Epistle from Hebrews emphasizes, Christ's work is both great and unique: "so Christ was once offered to bear the sins of many" (9:20). May we meditate prayerfully on Christ's one offering of Himself for us. Despite the horror and sadness of rejection, betrayal, torture and death, may we also sense the profound spiritual joy of Christ's acts of redemption.

Tuesday before Easter

2011-04-19T05:48:00.000-04:00

For the Tuesday before Easter, the Book of Common Prayer provides a reading from Isaiah 50 as a liturgical epistle. This Suffering Servant passage continues the theme of the way of the cross and is taken up in the 1928 collect of the day:

O LORD God, whose blessed Son, our Saviour, gave his back to the smiters and hid not his face from shame; Grant us grace to take joyfully the sufferings of the present time, in full assurance of the glory that shall be revealed; through the same thy Son Jesus Christ our Lord. Amen.

Holy Week is a special reminder that earthly life will always have its times of suffering. The issue is often not whether we human beings suffer but rather how we suffer. Do we simply try to avoid as much suffering as possible and complain loudly when we do suffer? Or do we seek grace to accept suffering as a way to draw closer to Jesus Christ? As we contemplate Christ's way of the cross, may we draw closer to Him and see all our human problems as opportunities to grow in grace.

Monday before Easter

2011-04-18T06:11:00.011-04:00

On the Monday before Easter, the 1928 Book of Common Prayer provides the following wonderful collect:

ALMIGHTY God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified; Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; through the same thy Son Jesus Christ our Lord. Amen.

The collect for the day is based on older phraseology from the Visitation of the Sick but was a new insertion in 1928. This short prayer is both beautiful sentiment and a powerful theological statement. All of Holy Week, indeed the whole Christian life on earth, is a "walking in the way of the cross."

These are serious penitential days as we think of our Lord's suffering and crucifixion. And yet, even these somber reflections are tied to joy, life and peace. Why? Because Jesus Christ suffered to save us. He died in order to bring us to God. He died to rise again. He suffered and died to transform suffering and death for us. He died that we might might follow Him in dying to sin and rising to new life. Little wonder then that the cross has become the great symbol of faith in Christ whose suffering led to glorification.

Sunday next before Easter, commonly called Palm Sunday

2011-04-16T06:18:00.003-04:00

The Gospel for the Liturgy of the Palms from St. Matthew 21:1-11 and the Passion Gospel from St. Matthew 27:1-54 have a very different feel. Commentators and preachers have often noted how dramatically the situation changed from Sunday till early Friday. On Sunday, the crowds were adoring; on Friday, the leaders conspired and a mob yelled "Crucify him."

Yet, as I was re-reading both Gospel selections, I was struck by a theme which permeates St. Matthew's account: Jesus as king. Matthew 21:5 cites the prophet Zecariah 9:9, "Behold thy king cometh unto thee." In Matthew 27 when Jesus is brought before Pilate, the first thing the governor wants to know is "art thou king of the Jews?" (27:11). Later in addressing the crowds, Pilate asks, "What shall I do with Jesus which is called Christ?" (27:22). The brutal Roman guards dress Him as a king, crown Him with thorns and mockingly say, "Hail, King of the Jews!" (27:29). When the Romans bring Him to Calvary, they afix this accusation to the cross:"This is Jesus the King of the Jews" (27:37). Even the Jewish leaders who also hated Jesus for other reasons referred to His kingship: "If he be the King of Israel, let him come down from the cross, and we will believe him" (27:42). At some point, even the thieves who were being crucified with Him repeated the same (27:44).

So throughout the first Holy Week, from adoring crowds, from Roman soldiers, from Roman and Jewish leaders, from condemned criminals, there is a recognition of a kingly claim about Jesus. He is the Messiah, the Christ, the King of the Jews. However, He does not exercise His royal authority in the ways that His friends or His foes expect. The nature of His kingship transcends human political categories and expectations. For He is also, as the centurion affirmed, the Son of God (27:54).And as the Son of God, Jesus is king in a unique way. His kingdom is not worldly; it is moral and spiritual. It is a rule over human choices and deeds, over minds, hearts and souls.

As we progress through this Holy Week, let us meditate upon Jesus' kingship. Let us prayerfully consider what His rule means for our lives. Do we go beyond merely calling Him king? Do we truly allow Him to rule over our values, actions and thoughts? Are we ready and willing to continue growing in our understanding of and appreciation for His royal and divine authority over our very souls?

Fifth Sunday in Lent, commonly called Passion Sunday

2011-04-09T05:18:00.004-04:00

At various times since the Middle Ages, the Fifth Sunday in Lent has been called Passion Sunday. In nineteenth-century Anglicanism, it became common to view the last two weeks of Lent as Passiontide, a time to highlight Christ's sufferings. During the early twentieth century, Lent V was designated Passion Sunday in some revisions of the Book of Common Prayer, including the 1928 American version.

The traditional Gospel for Lent V is St. John 8:46-59. This passage is part of an extended discussion between Jesus and His Judean opponents on many issues, including the question of His identity. One way to approach the selection is to ask this question: What does it say about Jesus?

In looking at what this passage says about Jesus, one can see a rising tension, a dramatic increase in the claims about His identity. First, in St. John 8:46, there is an assertion of Christ's innocence as He asks who can convict Him of sin. Secondly, in John 8:51 Jesus asserts that those who follow Him will never see death. His opponents sense that the capacity to deliver from death makes Jesus greater than Abraham and the prophets. Finally, in St. John 8:58 Jesus says, "Before Abraham was, I am." This is the greatest claim possible because in the context of the Hebrew Scriptures "I AM" is a name of God. Christ's opponents are incensed at what they consider blasphemy, and so they want to stone Him. Although it is not yet His time, this is an anticipation of Jesus' suffering and death for human salvation.

So, how does this passage apply to those who wish to follow Jesus Christ? Throughout the discussion, people are called to believe on Him. He delivers believers from death and offers true life. He asks for an acknowledgment of His great claims. He does not leave His hearers the option of viewing Him simply as a nice guy or an interesting teacher. To believe in Him means recognizing that He is innocent and that He is greater than the greatest example of the preceding religious tradition. Indeed, true belief in Jesus Christ means accepting Him as the eternal God come to earth as a true man to save us from our sins.

Fourth Sunday in Lent

2011-04-02T07:14:00.002-04:00

[For background on this Sunday, see last year's post:http://bcpanglican.blogspot.com/2010/03/lent-iv-refreshment-sunday.html.]

The Gospel for Lent IV from St. John 6:1-14 is one of the four accounts of the miraculous Feeding of Five Thousand found in the gospels. These accounts have several themes. First, there is the general truth that Christ has power over natural elements. Secondly, the story shows Christ's concern for human need, especially need among those who hear Him and hunger for righteousness. Thirdly, especially in St. John's presentation, there are Messianic references. Jesus goes to a mountain like Moses, He provides food in the wilderness as Moses did, and at the end, the people acknowledge Him as "that prophet that should come into the world" (John 6:14). Fourthly, there are also Eucharistic associations any time Christ breaks bread with His followers, and these associations become more explicit later in St. John 6.

In the context of Lent, we could tie all of these themes together. The One who rules over nature manifests His power by caring for the needs of His followers. He is the Messiah who is like but greater than Moses. He feeds His followers physically and spiritually. And His ministry to His people will lead to Jerusalem and the Cross. A central concern of our Lent must always be spiritual nourishment, fortifying our souls for the journey with Christ. In practical everyday application, we feed on Christ through Word and Sacrament. We read, mark, learn and inwardly digest the Scriptures. We allow them to permeate our hearts, minds and souls- our prayers and our meditations. And we have the visible, tangible expression and presence of the living Word in the Eucharist. Christ is the One who can truly nourish us and refresh our souls.

[For a more poetic and theological approach, see the excellent post on Philorthodox:http://philorthodox.blogspot.com/2011/03/mid-lent-eucharist-as-refreshment.html ]

Third Sunday in Lent

2011-03-26T05:53:00.006-04:00

The Gospel for Lent III from St. Luke 11:14-28 is a rich passage which refers to several different themes related to spiritual struggle and following Christ. In last year's post, I focused on the verse: He that is not with me is against me (11:23). This time let us look at St. Luke 11:24-26: When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

In these verses, our Lord issues a warning about half-hearted spiritual renewal. A person who has a certain evil removed from his life is like a clean house. Such a person has great potential. There is opportunity for a new start, for filling one's life with all sorts of virtue and goodness, for inviting the Holy Spirit to dwell within. On the other hand, there is also the possibility that evil may return with greater force than before.

Certainly, these insights apply in great instances of spiritual healing- as when Christ cast out demons- or in our time when a person is trying to recover from a serious addiction or some other obvious fault. Yet, the same dynamic can also apply to many of our little daily struggles to be better people. Renouncing some evil, even a minor fault, is a good beginning. It is a kind of spiritual house-cleaning. But a good beginning needs positive spiritual follow-up. A clean house must be filled with good things lest the bad move back in; a purified soul must be occupied with good thoughts and habits to avoid the return of greater evil.

In our spiritual development, we should always be aware of this dynamic and strive to fill our lives with various kinds of goodness. And this is especially true during times like Lent. This is a season of spiritual house-cleaning, a time of giving up some human indulgences. But we must not stop with renouncing some things for Lent; we must also take positive steps. During this season of giving up things, we need to fill our spiritual houses with positive practices such as Scripture and devotional reading, prayer and acts of kindness and service.

The Annunciation- 25 March

2011-03-24T21:59:00.007-04:00

The Collect of the Day relates the Annunciation to the other events of redemption that we contemplate during Lent:

WE beseech thee, O Lord, pour thy grace into our hearts; that, as we have known the incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought into the glory of his resurrection; through the same Jesus Christ our Lord. Amen.

So on this feast, we think of many things: the redemptive purpose of God the Father, the splendor of the messenger Gabriel, the gracious humility and obedience of our Lady and the mystery of the Incarnation. We also realize that all these wondrous aspects of the story receive their meaning through the Cross, Passion and Resurrection of the One whose Birth is announced.

The Second Sunday in Lent

2011-03-19T07:09:00.000-04:00

Since last year's post considered the Gospel from St. Matthew 15 about the faith of the Canaanite woman (see http://bcpanglican.blogspot.com/2010/02/lent-ii-humble-faith.html), the Epistle from I Thessalonians 4:1-8 is the focus this time. In this selection, St. Paul urges Gentile believers to hold on to the teachings that they have received about moral commandments. He tells them that God wants them to continue on the way toward sanctification. They are not to remain attached to their old pagan faults but to keep advancing. Commentators have disagreed as to whether the Apostle refers here only to the example of sexual immorality or in verse 4:6 also refers to dishonest business. In any case, St. Paul is urging Christians to reject loose pagan standards, to keep growing in holiness and especially to beware of the sexual temptations of the surrounding culture.

The Apostle's exhortations certainly apply to Christians in our day. Many who profess the Faith want a "cheap grace" that does not require serious moral effort. Many are content with an emotional religious experience without concern for sanctification or growth in holiness. All areas of morality are involved, but sexual morality is a key area. It is an area where teachers of the great religions, especially in the Judeo-Christian traditions, have differed from loose worldly standards. It is an area where Christian standards are certainly under attack in our contemporary world, and it is an area where the majority of human beings are vulnerable. Therefore, as St. Paul warns, we need to be even more aware of sexual purity. Human sins in this area of life and others are not merely ways that we harm ourselves or our neighbors, they are ways that we dishonor God. Although humanity is weak and although we always depend upon forgiving divine grace, God has called us to dedicated holy ways of life, and our moral efforts are required. We need to seek holiness in thought, word and deed.

Lenten Ember Days

2011-03-14T16:50:00.003-04:00

The Wednesday, Friday and Saturday after Lent I are the Lenten Ember Days. Here the word "ember" is said to be from the Latin expression Quattuor tempora, "four seasons." Although these days may have originally had a general association with prayer and fasting, they have long been designated as day for ordinations and prayers for the clergy. This is certainly a fitting theme for our Lenten prayers. In the words of the Prayer Book Litany:

That it may please thee to illuminate all Bishops, Priests, and Deacons, with true knowledge and understanding of thy Word; and that both by their preaching and living they may set it forth, and show it accordingly;

We beseech thee to hear us, good Lord.

That it may please thee to send forth labourers into thy harvest;

We beseech thee to hear us, good Lord.

(For general background, see last year's post: http://bcpanglican.blogspot.com/2010/02/ember-days.html)

First Sunday in Lent

2011-03-12T06:42:00.005-05:00

The traditional Epistle and Gospel for the First Sunday in Lent are very different in approach, but both point us to a great irony of the human condition: whenever we try to become closer to God and try to improve our spiritual and moral lives, the greatest temptations arise. The Gospel from St. Matthew 4:1-11 recounts the story of Christ's temptations. He was in the desert fasting, praying and communing with the heavenly Father. He was preparing for His great public ministry. Then the Tempter came and offered the things that turn most people aside: material comfort in the form of food, human praise for impressive deeds and worldly power over other people. Our Lord was strong enough to resist those temptations, but on our own, we are not that strong. Only by depending on His grace can we even make a good beginning. And even when we do make a good beginning, we are frail creatures who often fall and have to return to His grace for renewal.

The Epistle from II Corinthians 6:1-10 also refers to temptations. St. Paul appeals to the Corinthian Christians "receive not the grace of God in vain"(6:1). Any moment of a believer's life can be a moment of decision and dedication: "behold, now is the day of salvation" (6:2). Addressing Christians who have lost some of their initial enthusiasm for doing good, the Apostle points to various earthly trials and temptations. He stresses the irony that even in the midst of suffering, trials and weakness, Christians can rejoice and be rich in spiritual matters.

Lent is a time of preparation when we dedicate ourselves anew to follow Christ. Hopefully, we begin this season with enthusiasm and a strong sense of purpose. We intend to be more devoted in a variety of ways. As we do this, however, we must also beware of temptation. The more we try to draw near to God in Christ, the more the tempter tries to dissuade us. Little and big temptations keep coming up in our lives. On our own, we are not even strong enough to have six good spiritual weeks in Lent. We are always dependent upon Christ who has already triumphed over temptation for us. So let us turn to Him in loving faith again and again while striving to be more disciplined in our pursuit of goodness.

[For a different reflection on Lent I, see last year's post http://bcpanglican.blogspot.com/2010/02/lent-i-reflection-on-temptation.html ]

Ash Wednesday

2011-03-08T19:28:00.003-05:00

On the first day of Lent, we begin our solemn preparations so that we will be better ready to appreciate God's great victory in Christ at Easter, the Sunday of the Resurrection. Of course, each of us must be more aware of his/her individual sins, weaknesses and failings. However, our Scripture from the prophet Joel (appointed as a liturgical epistle) reminds us that there is also a corporate aspect of penitence. Besides individual sins, God's people in His earthly church also need to repent as a body. Every member of the community needs to be involved in penitence because every member shares the guilt.

This need for corporate penitence has been true throughout the history of God's people, and it is especially true among the churches of the western world in our time. We have prospered mightily in recent generations, but we have also grown soft, self-indulgent and lukewarm in our expressions of the Christian faith. In theology, in morality, in discipline, in spirituality, many parts of Christendom seem to grow weaker year by year. We not only sin out of weakness, but very often we refuse even to acknowledge biblical definitions of sin.

As Joel reminds us, God is gracious and merciful. However, He is also holy, and He will not tolerate blatant and unrepentant sinfulness forever. So if we expect to benefit from His gracious nature, we need to turn to the LORD with all our hearts. May this Lenten season prove to be an important step in Christian renewal.

Quinquagesima or the Sunday next before Lent

2011-03-05T06:54:00.005-05:00

Lent begins this coming Wednesday, and the collect and lessons for this Sunday were chosen to aid our preparation. In last year's blog, the focus was on the Gospel. So this time, let us focus on the Epistle from I Corinthians 13:1-13.
This is a very rich passage that could lead us in numerous directions. Here St. Paul describes charity or love (Greek agape; Latin caritas or charitas). In modern English, the very words "charity" and "love" have become problematic because of popular applications in contemporary culture. People hear these words and start thinking of alms or other aid for the needy, romance, passion, or a strong preference for food or entertainment (People just 'love' a pie or a movie). Of course, the Apostle Paul is speaking at a more profound spiritual and moral level.
In I Corinthians 13, as in the whole New Testament, charity/love is the great theological virtue. It even surpasses faith and hope because Christian charity transforms mental assent into true faith and wishful thinking into enduring hope. Charity/love certainly transcends all the other spiritual gifts and devotional practices about which the people in the Corinthian church liked to boast. Indeed, having the gift of charity/love is our participation in the nature of God as revealed in the person of Jesus Christ.

The charity or love revealed in Jesus Christ and extolled in I Corinthians 13 is not simply a positive feeling, a preference or the habit of being "nice." This love is a basic commitment of the mind and the will. It is an unselfish dedication to what is good, to all that is to God's glory and all that contributes to His purposes for human salvation.

Reflection on, prayers for and pursuit of this sublime charity or love are especially appropriate as we look to Lent. During this season, most Christians rightly stress the need for greater dedication and special acts of devotion. So there is much talk about prayer life, Scriptural reading, deeds of mercy, special offerings, personal and churchly disciplines, and so forth. We need to do such things. Yet, we must also be careful that we not become like some of the Corinthians who boasted of their spiritual gifts and practices in uncharitable ways. All our human good deeds without Christ-like faith, hope and love prove worthless. And even small deeds permeated by Christian charity can become great- through the grace of God.

Sexagesima, or the Second Sunday before Lent

2011-02-26T05:31:00.003-05:00

Both the Epistle and the Gospel for this second Sunday of Pre-Lent are rich and well-known passages. Since I commented on the Gospel from St. Luke 8 in last year's post, the Epistle from II Corinthians 11:19-31 receives the attention this time. In this passage, St. Paul responds to those Corinthians who do not appreciate his message and mission. They seem to be looking for some leader who is wise or strong in worldly terms. Rather than engage in a debate about his strengths, the apostle Paul ironically glories in his weaknesses. By doing so, he does two things. 1) He actually does point out some of the important ways in which he has served the Gospel. 2) He emphasizes the glory and grace of God. The Apostle teaches that believers are called to serve the Lord in, through and despite their weaknesses, and then leave the rest to God.

As we look toward the Lenten season, we should think of humble ways to serve. Although we should always seek to use our human strengths in divine service, we are also called to dedicate our humiliations, infirmities and short-comings to the goals of the Gospel. Whatever we face in life- natural disasters, human opposition, economic hardships, physical discomfort or illness, difficulties in the church and so on, we are to depend upon God's call to service and upon the power of His divine grace to work through our human weakness.

St. Matthias- 24 February

2011-02-24T05:58:00.004-05:00

As noted last year, all that we really know about St. Matthias is in the first chapter of the Acts of the Apostles. After the death of the traitor Judas Iscariot, the remaining eleven apostles led by St. Peter decided that they should continue by choosing a twelfth apostle. The number twelve was symbolic of completeness and of being the new Israel. So they selected two men, Joseph Justus and Matthias, as qualified candidates. They were both men who had followed Jesus since the early days of His earthly ministry and who had seen the risen Lord. The lot fell to Matthias. That is all that we are told. He was probably faithful unto death because tradition would have likely noted any dramatic falling away.

Observing the feast of this relatively unknown apostle does two things. First, it points out the basics of discipleship. Matthias is an example of one who faithfully followed Jesus and believed in His Resurrection. Even though the circumstances that called for his service were not glorious, Matthias was a believer willing to serve His Lord and the Church without seeking personal fame. He became an example for all Christians as to how we must be willing to serve quietly and steadfastly when needed.

Secondly, the very fact that the eleven apostles decided to seek a twelfth points us to the importance of religious symbolism. Twelve was an important number to represent the twelve tribes of Israel and pointed to the Church as the new Israel. Modern people often de-emphasize the importance of symbolic actions or objects. While it is true that symbolism can be empty spectacle, it is also true that symbolism helps to define and to show our true identity. For example, a representation of the cross alone does not make a Christian. Yet, one who is a Christian must surely respect what the symbol means. Hopefully, contemporary believers will maintain both the basic symbolism and the inner faith of the apostles.

Septuagesima, or the Third Sunday before Lent

2011-02-19T06:47:00.001-05:00

This Sunday is the beginning of the Pre-Lent season on the traditional calendar of the Western Church. For comments on the background, see the post from last year- http://bcpanglican.blogspot.com/2010/01/sunday-called-septuagesima.html .

In looking over the BCP Epistle and Gospel for this day, I was struck by a certain antithesis. The Epistle from I Corinthians 9:24-27 stresses the need for self-discipline and moral effort; the Gospel from St. Matthew 20:1-16 stresses divine choice and free grace. There is certain ironic reversal here since many commentators over the centuries have viewed self-discipline and moral effort as themes of the Synoptic Gospels while attributing the themes of divine choice and free grace to the epistles of St. Paul. Of course, the reality is that the Scriptures as a whole teach both self-discipline and free grace.

In I Corinthians 9, St. Paul makes an athletic comparison from ancient Greco-Roman culture that is certainly still appropriate. If people are willing to expend do so much effort for physical training, they should not expect less effort in spiritual training. After all, the goal of spiritual training is much higher; it is worth incomparably more than any athletic prize. Pre-Lent is a reminder that our great Christian season of training, Lent, is close at hand. We should do all we can to keep our lower natures under control and to strive for higher spiritual goals.

Nevertheless, in the Gospel from St. Matthew 20, our Lord also warns us that the kingdom of heaven is not centered on our human efforts or accomplishments. One does not have to be a Calvinist to see that Almighty God is sovereign, exalted above human understanding, free to do as He chooses and gracious beyond measure. Any reward from Him is really a gift that is not earned, and He is free to bestow His gifts as He pleases. He does not owe us anything, not even an accounting of what He gives us or our fellow laborers.
Thus, as we enter into the seasons Pre-Lent and then Lent, we are called to be in spiritual training. We are asked to strive and work harder in divine service. Yet, even while we work, we must keep in mind that we can not really merit anything from God. Rather, we must always accept whatever He graciously offers in thankful humility.

St. Valentine

2011-02-14T05:59:00.005-05:00

The 1662 Black Letter Days include Valentine, Bishop and martyr. Nothing credible is known about St. Valentine except that there was one martyr (or more martyrs) by this name near Rome around the year 270. So this feast may properly serve as a reminder of all those unknown or little known believers who gave their lives for the Christian Faith.

The association of the day with romantic love seems to date from 14th century England. It may be related to a popular superstition that birds paired off for the spring on this day. Of course, this secular observance has become a marketing tool for all sorts of products. It would be appropriate for Christians to remember on this day that any worthwhile romance must include an element of the Christian faith and charity manifested by martyrs such as St. Valentine

Epiphany VI

2011-02-12T07:27:00.003-05:00

The Sixth Sunday after Epiphany is the last possible Sunday for the season on the traditional calendar. Next Sunday is the start of the Pre-Lenten season. Depending upon the date of Easter, the collect and lessons for this Sunday may also be used in certain years for the Twenty-fifth or for the Twenty-sixth Sunday after Trinity.

Since 1662, the Gospel for the day has been St. Matthew 24:23-31. This passage deals with the last great epiphany or manifestation of Christ, His Second Coming in glory to save the faithful and judge the nations. In these words of our Lord delivered before His Passion and Death, we are assured of His return. This is a basic article of faith, and here believers are reminded of several points about our affirmation that "He shall come to judge the quick and the dead."

First, we must not be misled by people who claim some special religious knowledge (St. Matthew 24:23-26). There are deceivers who can be quite convincing, but Christ's coming will really be very fast and obvious (24:27-29). This point does not seem to fit very well with the newly invented interpretations of some dispensationalists over the last century. Secondly, at Christ's coming, most of humanity will not be happy(24:30). Their world will be ending, and they will only have a fear of judgment. Thirdly, the Lord will send His angels to gather true believers from all parts of creation (24:31). For Christ's faithful followers, earthly tribulation will be accompanied by divine aid and comfort.
So giving heed to this passage can help Christians guard against two common mistaken extremes. We are neither to fall victim to fanatical speculations about Christ's return nor are we to fall victim to sceptical denials that Christ will really return. We are to hold fast to the Scriptural and creedal hope that our Lord will return at the end of history to set things right and to gather the faithful.

Epiphany V

2011-02-05T07:07:00.005-05:00

The Fifth Sunday after Epiphany does not occur every year in the traditional western calendar. (In fact, the propers for this Sunday are as likely to be used near the end of the Trinity season.) This part of the church year depends upon the date of Easter which not only determines the dates of Lent but also of the Pre-Lenten season. This year, Easter is late, and there are six Sundays after Epiphany before Pre-Lent (the "Gesimas").

The Gospel for today (St. Matthew 13:24-30) is the familiar parable of the tares or weeds. One theme of Epiphany is the spread of goodness and light, but this story then reminds us that the spread of goodness is not always upward and onward. There are also problems. As goodness is growing, there is also evil growing beside it. The church in the world is God's field, but all is not as it should be. God's spiritual enemy has scattered bad seed in the field. By the parable of the tares, our Lord reminds us that life in the world, including life in the earthly church, is a mixture. Of course, there is a need for individual and community discipline. There are times when certain obvious sinners should be excluded from the church. Yet, although we may long for perfection, it is not attainable in this world. Until the final harvest, there will be weeds growing beside the good grain in God's field. We should recognize that reality, and then we should accept divine grace to grow in goodness ourselves and to encourage its growth around us.

Presentation of Christ- 2 February

2011-02-01T19:20:00.000-05:00

For a general comment on the Presentation of Christ in the Temple, commonly called the Purification of Saint Mary the Virgin, see last year's post (http://bcpanglican.blogspot.com/2010/02/presentation-of-christ-and-purification.html).
This feast which began in the late fourth century tends to be neglected although the story is sometimes included in pageants or movies at Christmas. Yet, the story is full of beauty and meaning about the Holy Family and about the meaning of the Incarnation.

On re-reading the story this time, one thing that really strikes me is the Song of Simeon or Nunc Dimittis from St. Luke 2: 29-32.

LORD, now lettest thou thy servant depart in peace, * according to thy word.
For mine eyes have seen * thy salvation,
Which thou hast prepared * before the face of all people;
To be a light to lighten the Gentiles, * and to be the glory of thy people Israel.

This beautiful Gospel canticle reflects the ancient holy man's peace, joy and sense of fulfillment upon seeing the Christ Child. It has been a part of Christian evening worship since at least the fourth century. In the Book of Common Prayer, it comes after the New Testament lesson in Evening Prayer as a reminder of how we respond to the Christian message. Daily we can go to our evening rest in peace because in Christ we have seen the divine work for our salvation.

Fourth Sunday after Epiphany

2011-01-29T06:29:00.002-05:00

In the English Books of Common Prayer from 1549 through 1662, the Gospel for Epiphany IV was St. Matthew 8:23-34. That selection includes two stories: Christ calming the sea and Christ healing the demoniacs of the Gergesenes (or Gadarenes). Both of these stories are epiphanies or manifestations of Christ's power over nature and over human affliction.
As noted for the last two Sundays, the 1928 American BCP changed the sequence of Gospel readings by inserting the account of Christ's Baptism on Epiphany II. The Gospel from St. Matthew 8:23ff has fallen out of the 1928 Communion lectionary, and the 1549-1662 Gospel for Epiphany III (St. Matthew 8:1-13) has been transferred to Epiphany IV.

The Gospel from St. Matthew 8:1ff has two healing miracles, one of a Jewish leper and the other of a Roman centurion's servant. Both acts are epiphanies of Christ's power and His concern for human affliction. The healing of the centurion's servant is also striking because it shows our Lord reaching out to respond to faith among the Gentiles.

Prayer for Babes

2011-01-22T09:00:00.004-05:00

On this anniversary of the American court's abortion decision, we remember the sins against the unborn and the waste of human life. We pray for an end of legal mass murder and for all the victims: innocent babes, distraught mothers-to-be, confused fathers-to-be and societies with un-Christian values.

Almighty God, by whose Providence new life is conceived, look with mercy upon all thy handmaidens who are with child and upon the babes within their wombs. Strengthen them during the months of waiting and growth, and bring them in safety through the time of birth. And grant that each child may increase in wisdom and stature, and grow in thy love and service, until he or she come to thy eternal joy; through Jesus Christ our Lord. Amen.

Epiphany III

2011-01-22T08:11:00.003-05:00

As noted before, the 1928 American Book of Common Prayer made changes in the Gospel selections from the English tradition because the revisers decided to bring in the Gospel on Christ's Baptism for the Second Sunday after Epiphany. Thus, for the Third Sunday after Epiphany, the 1928 BCP has the Gospel that the English and Canadian Prayer Books have on Epiphany II- the miracle of the water into wine (St. John 2:1-11).

This miracle story is a rich passage that can be approached in many ways. This year, I am struck by the different responses to the manifestation of Christ's power. 1) The majority of people at the wedding in Cana did not even realize what Jesus did. 2) The servants of the host saw what He did and were merely amazed. 3) Christ's disciples saw what He did, "and His disciples believed on Him" (John 2:11). Human beings continue to have those three basic responses to God's work in Jesus Christ. Even though they had a limited insight, the disciples responded in faith. May the same be true of us.

Anglican Catechism- Supplement

2011-01-17T05:27:00.002-05:00

In previous posts, I have dealt with the Catechism in the Book of Common Prayer as it existed from 1549 with additions through 1662. As in many traditional Catechisms, there is a treatment of the Creed, the Commandments, the Lord's Prayer and the Sacraments of Baptism and the Lord's Supper. The phraseology is beautiful and gives an Anglican twist in presenting the core of the Faith, but it is really a general Christian explanation of basics. Over the years, some Anglicans felt that a Catechism should include a few more items, especially on the Church, Confirmation and the Ministry. Finally, in 1887 a proposed supplement was presented to and approved by the lower house of the Canterbury Convocation. Although that proposal did not obtain further approval in England, it seems to have been used by many and became the basis of catechetical modifications in the 1928 American Book of Common Prayer and in the 1962 Canadian Book of Common Prayer. The American expression is found in the Second Office of Instruction (pp. 290,291, 294), and the Canadian version is found at the end of the Catechism as "A Supplementary Instruction" (pp. 552-555).

Here is the 1928 version excerpted from the Second Office of Instruction:

Question. WHEN were you made a member of the Church?
Answer. I was made a member of the Church when I was baptized.

Question. What is the Church?
Answer. The Church is the Body of which Jesus Christ is the Head, and all baptized people are the members.

Comment: These two questions and answers point us to the basic reality of the visible Church. The Church is the Body of Christ, and He alone is its true Head. Under ordinary circumstances, individuals are united to Christ and grafted into His Body through Baptism in the name of the Father, and of the Son, and of the Holy Ghost/Holy Spirit. Many of those baptized many not be faithful or edifying examples, and many other things may be necessary for the fullness of the Church and its mission, but wherever there are baptized people, the Church is already present to some degree.

Question. How is the Church described in the Apostles' and Nicene Creeds?
Answer. The Church is described in the Creeds as One, Holy, Catholic, and Apostolic.

Question. What do we mean by these words?
Answer. We mean that the Church is One; because it is one Body under one Head; Holy; because the Holy Spirit dwells in it, and sanctifies its members; Catholic; because it is universal, holding earnestly the Faith for all time, in all countries, and for all people; and is sent to preach the Gospel to the whole world; Apostolic; because it continues stedfastly in the Apostles' teaching and fellowship.

Comment. The historic creeds based on the early Church's consensus and summary of Scriptural teaching describe the Church by four words. There have been many debates on the marks of the Church, and different individuals and subgroups may have a variety of ideas and interpretations. Yet, for Anglicans and for others who affirm the historic creeds, there is a broad agreement. Whether Christians agree with one another or like one another, the Church of all the faithful baptized is one under the Christ, the Head of the Body. The Church is also holy, not because of us, but because it belongs to God who works to sanctify it by His Spirit. This Church is catholic because its basic message of salvation through faith in Christ remains the same for all times, places and peoples. And the Church is apostolic because the core teachings of the Apostles about Christ are affirmed and because despite the ups and downs of history, all the faithful belong in some degree to an unbroken fellowship of believers stretching back to the New Testament.

Question. What is your bounden duty as a member of the Church?
Answer. My bounden duty is to follow Christ, to worship God every Sunday in his Church; and to work and pray and give for the spread of his kingdom.

Comment. In addition to the general human duties toward God and the neighbor which are summarized in the section of the Catechism about the Commandments, all those who have been baptized have more specific "churchly" duties: follow Christ, worship on Sundays, contribute to and work for the spread of God's rule.

Question. What special means does the Church provide to help you to do all these things?
Answer. The Church provides the Laying on of Hands, or Confirmation, wherein, after renewing the promises and vows of my Baptism, and declaring my loyalty and devotion to Christ as my Master, I receive the strengthening gifts of the Holy Spirit.

Question. After you have been confirmed, what great privilege doth our Lord provide for you?
Answer. Our Lord provides the Sacrament of the Lord’s Supper, or Holy Communion, for the continual strengthening and refreshing of my soul.

Comment. These two questions and answers start to become more specifically Anglican. In our tradition, Confirmation has two sides. 1) Those already baptized profess their faith in Christ, and 2) through the bishop's Laying on of Hands with prayer, they are offered the strengthening grace of God the Holy Spirit. Barring exceptional circumstances, Anglicans have traditionally expected that beginning to partake of Holy Communion would come after instruction, profession of the Faith and the bishop's blessing.

Question. What orders of Ministers are there in the Church?
Answer. Bishops, Priests, and Deacons; which orders have been in the Church from the earliest times.

Question. What is the office of a Bishop?
Answer. The office of a Bishop is, to be a chief pastor in the Church; to confer Holy Orders; and to administer Confirmation.

Question. What is the office of a Priest?
Answer. The office of a Priest is, to minister to the people committed to his care; to preach the Word of God; to baptize; to celebrate the Holy Communion; and to pronounce Absolution and Blessing in God's Name.

Question. What is the office of a Deacon?
Answer. The office of a Deacon is, to assist the Priest in Divine Service, and in his other ministrations, under the direction of the Bishop.

Comment. Here is a simple traditional Anglican view of the ordained ministry. This summary does not go into the differing party views which have existed in Anglicanism, but it stresses the positive elements. Bishops, priests or presbyters and deacons are mentioned in the New Testament, and they were certainly separate ministries by the early second century. Bishops are the chief pastors; they have special functions for the good of the whole Church, and they continue to exercise those functions of pastoral leadership which they also confer upon priests. Priests are the pastors that most Anglicans see on a regular basis, and they perform a wide range of pastoral tasks under the bishop's oversight. Deacons are ordained to assist bishops and priests, both in worship and in other Christian service.

To conclude, the supplement to the traditional Catechism continues to reflect traditional Anglican views. These questions and answers cover topics important in Church life, topics that have usually been covered in confirmation/inquirers classes. While fairly general, the supplement also includes a bit more of a specifically Anglican perspective than the basic Christian matters covered in the traditional Catechism.

Second Sunday after Epiphany

2011-01-14T17:03:00.006-05:00

The Second Sunday after Epiphany through the Fourth Sunday after Epiphany are among examples of a divergence between the 1662 Book of Common Prayer and the 1928 American BCP. (For a previous treatment of this Sunday, see last year's post http://bcpanglican.blogspot.com/2010/01/second-sunday-after-epiphany-baptism-of.html; for comment on the 1662 Gospel, see last year's post on Epiphany III, http://bcpanglican.blogspot.com/2010/01/third-sunday-after-epiphany.html)

By placing a Gospel about the Baptism of our Lord (St. Mark 1:1-11) on this Sunday in the Epiphany season, the 1928 revisers were paying homage to ancient associations of Epiphany. When the feast of Epiphany began during the third century among the eastern churches, the chief epiphany or manifestation of Christ that they had in mind was His Baptism which marked the beginning of His public ministry. A secondary association was His Birth, but these associations were modified as Epiphany spread among the western churches during the fourth century, and Christ's Baptism tended to be ignored in western liturgies.

So although commemorating our Lord's Baptism on this particular Sunday is not universal, even among Anglicans, it is certainly appropriate that we should reflect upon this important Gospel event. Although Jesus of Nazareth did not need to be cleansed from any sin, He underwent this ritual of cleansing to give His followers an example and to dedicate Himself publicly to His mission. And as He did so, the Holy Spirit blessed Christ's human nature while the heavenly Father proclaimed His approval of His only Son. This Baptism is unique because Jesus Christ is unique. Yet, by submitting to Baptism, our Lord modified it forever and later established it in a new way among His followers. Every Christian Baptism is a uniting with Christ, a blessing by the Holy Spirit and an adoption as a child of God the Father.

Anglicanism and the Papacy

2011-01-11T16:28:00.004-05:00

Various current events and comments by all sorts of Anglicans, Roman Catholics and others keep bringing up the subject of the relationship between English Church tradition and the papacy. Of course, these current events and discussions have a long history behind them. At some point before the Roman evacuation of Britain in the late 300's, Christianity was planted in the British Isles and prospered for years. This Celtic Christian presence survived the barbarian invasions and soon started an independent mission to evangelize the barbarians. Later, in 596, Pope Gregory I also decided to launch a mission to the Anglo-Saxons through St. Augustine of Canterbury. Ever since that time, there has been an certain ambiguity in English views of the papacy. Sometimes the tensions were decided in papal favor; at other times, royal power or local custom had greater influence on the Church in England.

This perennial tension between the papacy, local custom and monarchs continued into Tudor times. In 1533-34, Henry VIII rejected papal authority, and various Englishmen cooperated with him because of personal ideas and preferences. Many churchmen, including bishops such as Cranmer, Latimer and Ridley hoped to use the political rejection of the papacy for reforming the national church. Thus, for example, from 1544 through 1552 the Litany included this petition: From all sedicion and privye conspiracie, from the tyrannye of the bishop of Rome and all his detestable enormities, from al false doctrine and herisy, from hardnes of heart, and contempte of thy word and commaundemente:Good Lord, deliver us.

In the Elizabethan settlement of 1559, various laws reiterated the Henrican and Edwardian rejection of the papacy, but in the effort to be comprehensive, the blunt reference to the Bishop of Rome was removed from the Litany. Nevertheless, the Articles of Religion from 1563 and 1571 were clear in rejecting Roman religious as well as temporal authority. Although drafts of the articles pre-date the Council of Trent, Anglicans, other Protestants and Roman Catholics took certain phrases as rejections of the papal faith proclaimed at Trent. Article XIX states, "... the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith." Article XXI states, "General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture." Although these words could be applied to all councils, reform-minded Anglicans would see them aimed at councils under papal authority such as the Fourth Lateran Council, the Council of Constance and especially the Council of Trent.

Article XXII states, "The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God." Some commentators have argued that the words applied to pre-Tridentine or unofficial corruptions. Yet, in the context of the late 1500's, they were generally understood and have been understood since as directed against official beliefs associated with the papacy. The same can be said of Article XXVIII: "Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions." Although the exact theological import of these words can be explained in slightly different ways, the general intent to reject certain Roman ideas is clear.

Furthermore, Article XXXVII states, "The Bishop of Rome hath no jurisdiction in this Realm of England." In part, these words apply to sixteenth-century political pretensions of the papacy, but the article does mention men of ecclesiastical estate. So there is also a rejection of papal pretensions to universal jurisdiction in the Church.

Apart from the Articles of Religion, the Book of Common Prayer itself has not refered directly to the papacy or Rome from 1559 onward. Clearly, certain Roman doctrines are missing and the Papacy is not affirmed. The ultimate authority for doctrine is Holy Scripture, and except in England, the highest governing authorities among Anglicans are local bishops.

Thus, it seems that a natural reading of both the Articles of Religion and the Book of Common Prayer involves a rejection of the papacy and certain aspects of Roman Catholic theology. Despite the efforts of some Anglicans to claim otherwise, most Anglicans, Roman Catholics and other Christians have understood this over the last 400 plus years. Regardless of any admiration for certain aspects of Roman Catholic history and respect for the conscientious example of recent popes, theological honesty demands that we recognize differences. Although some contemporaries might wish it were otherwise, Anglicans cannot be Roman Catholics. Anglicans who do submit to the papacy are no longer Anglicans. And those of us who do in good conscience choose Anglicanism must affirm our differences from Rome as well as our general Christian commonalities.

Epiphany I

2011-01-08T07:39:00.005-05:00

Historically, the First Sunday after Epiphany has had several associations. At some points in church history, it has simply been the Sunday within the octave (ecclesiastical week) of Epiphany and repeated the collect and lessons of that ancient festival. From early times, it was also associated with Christ's Baptism, and some recent lectionaries re-introduce that theme (in the 1928 American BCP, the Baptism is for Epiphany II). In traditional Books of Common Prayer, the Gospel continues the Christmas-Epiphany sequence with the one recorded episode from Christ's later childhood: the episode of the twelve-year old Jesus in the temple (St. Luke 2:41-52).

This Gospel shows how Jesus continued to fulfill all righteousness in His human nature. As a pious Jew, He was concerned about studying and applying the Scriptures. And in His case, there was a special awareness that He was about His "Father's business" (St. Luke 2:49). Along with this awareness, He remained the ideal son who at that age was subject to His earthly parents' authority.

On the one hand, the episode shows something unique. It is a manifestation or epiphany of God the Son incarnate as the perfect human being. At the same time, it is also a call to us to follow Jesus' example. As sinners, we never follow His example perfectly, and we always remain dependant upon His grace. But we are called to be about our heavenly Father's business and to seek to grow in service.

Epiphany

2011-01-05T20:00:00.004-05:00

A blessed Epiphany to all!

The Collect
O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, who know thee now by faith, may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. Amen.

(According to the 1928 American BCP rubrics, "this Collect is to be said daily throughout the Octave." )

For a brief commentary, see last year's post: http://bcpanglican.blogspot.com/2010/01/epiphany.html

Christmas II

2011-01-02T09:44:00.005-05:00

The Second Sunday after Christmas does not occur every year and has not developed a clear liturgical identity. Medieval service books and the 1549 Book of Common prayer did not have any propers for the day. From 1552 and 1662, Books of Common Prayer simply directed the continued use of the propers from the Circumcision of Christ. The 1928 American BCP, like some others of that decade, provided a collect and lessons. The lovely collect is from a medieval Christmas liturgy, and the lessons are from older services for the Eve of Epiphany.

The Collect

ALMIGHTY God, who hast poured upon us the new light of thine incarnate Word; Grant that the same light enkindled in our hearts may shine forth in our lives; through Jesus Christ our Lord. Amen.

St. Sylvester- 31 December and the Circumcision of Christ- 1 January

2010-12-31T09:00:00.005-05:00

The last day of December has long been the feast of St. Silvester/Sylvester and is listed as a "black letter day" on the 1662 Book of Common Prayer Calendar. Sylvester was Bishop of Rome or Pope from 314 to 335 A.D. He became Bishop of Rome right after the Emperor Constantine issued his Edict of Toleration for Christianity and so served during a time of great change for the Church. Sylvester sent legates or representatives to a council at Arles in southern France in 314. This council tried to resolve the Donatist Schism. He also sent legates to the Council of Nicea in what in now Turkey in 325. Of course, this council, which became known as the First Ecumenical Council, defended the reality of the Incarnation against the Arian Heresy. In doing so, it issued most of what became known as the Nicene Creed.

Many later legends about Sylvester are not trustworthy and seem to have been excuses to justify medieval papal temporal powers. Sylvester, however, is an example of a faithful bishop striving to defend the Faith during a period of upheaval in the Church and in the larger society. His feast day also became important for Christians seeking another observance in place of pagan New Year's Eve celebrations.

As indicated in last year's post, the first of January has been associated with several liturgical observances over the history of the Church. Although the association began some time earlier, from the ninth century, the Roman rite commemorated the Circumcision on this eighth day of Christmas. Books of Common Prayer from 1549 through 1928 continued this emphasis; the 1962 Canadian BCP contains this theme along with the octave and new year themes. (By the way, January 1 was not observed as New Year's Day in the English-speaking world until the 18th century.) Stressing Christ's circumcision fits in with the reality of the Incarnation. Jesus of Nazareth, God the Son, was a real Jewish male who humbled Himself, continued the covenant with Abraham and came to fulfill all righteousness.

This year, I would also look at another emphasis- the name of Jesus. Some recently revised Anglican calendars have actually changed the title of the feast, but one also finds this emphasis on the name in the traditional Gospel and the Epistle. In St. Luke 2:21 , we read that at the circumcision the child "was called Jesus, which was so named of the angel before he was conceived in the womb." In the Epistle from Philippians 2:9, we read, "God also hath highly exalted him, and given him a name which is above every name:that at the name of Jesus every knee should bow..." Of course, Jesus, Greek IESOU, Aramaic YESHUA, Hebrew YOSHUA, was a common Jewish name, meaning "The LORD saves."

In the particular case of this holy child, the common name takes on special significance. For this child born in Bethlehem is the Lord Himself come to save His people. And Christ's work to accomplish the heavenly Father's plan for human salvation is what gives Him a name above every name. What better way for us to begin the New Year than by praising His holy name and giving thanks for the salvation that has come in the Christ Child!

Anglican Catechism- Exposition Pt. 4

2010-12-29T05:04:00.002-05:00

We now come to the forth and final section of the traditional Anglican Catechism included in the Prayer Books. This section on the Sacraments was added in 1604 on the basis of work by an Elizabethan Dean of St. Paul's, Alexander Nowell, and the Jacobean Dean of St. Paul's, John Overall.

Question. How many Sacraments hath Christ ordained in his Church?
Answer. Two only, as generally necessary to salvation; that is to say, Baptism, and the Supper of the Lord.

Comment. The number of sacraments has been a subject of discussion for centuries. Sometimes the disagreements have just been a matter of word use or definition; sometimes the disagreements have been part of a more general difference in theology. Part of the problem is that the word "sacrament" is not a biblical word; so simplistic proof-texting does not work. Another complication is that a person's view of the sacraments is tied to other issues such as one's theology of the church and of worship, as well as to individual religious experience.

As in many areas, the Anglican perspective embodied in the Catechism seems to reflect a middle way. The Roman Catholic Profession of Faith from the Council of Trent (1564) states clearly that there are seven sacraments. Calvinist confessions such as the Westminster Confession of 1643 (XXVII.4) explicitly say that there are only two sacraments. The Anglican Thirty-nine Articles and Prayer Book Catechism simply say that there are only two sacraments generally necessary for salvation. The other five commonly called sacraments are either maintained or referred to by traditional Books of Common Prayer (except that anointing of the sick was removed in 1552 and in the U.S. was only replaced in 1928). However, they are not accorded the same status as Baptism and the Supper of the Lord/Eucharist. These two sacraments have a significance for all believers and are explicitly commanded in the New Testament.

Question. What meanest thou by this word Sacrament?
Answer. I mean an outward and visible sign of an inward and spiritual grace given unto us; ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.

Question. How many parts are there in a Sacrament?
Answer. Two; the outward visible sign, and the inward spiritual grace.

Comment. The definition of a sacrament as "an outward and visible sign of an inward and spiritual grace" is ancient, going back to St. Augustine of Hippo. Sacraments are both means of grace and pledges of grace; that is, they actually bring grace into our lives, and in a visible way, they promise the continued working of God in our lives. Sacraments are not magical spells which cause an automatic result, but they do confront recipients with divine grace and require a response.

Question. What is the outward visible sign or form in Baptism?

Answer. Water; wherein the person is baptized, In the Name of the Father, and of the Son, and of the Holy Ghost.

Question. What is the inward and spiritual grace?

Answer. A death unto sin, and a new birth unto righteousness: for being by nature born in sin, and the children of wrath, we are hereby made the children of grace.

Question. What is required of persons to be baptized?
Answer. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God made to them in that Sacrament.

Comment. At the beginning of the Catechism, Baptism is mentioned briefly from the viewpoint of Christian identity. Here the doctrinal basics are considered. Christian Baptism is unique; it is different from all other rites of initiation, acts of repentance, washings, blessings, dedications, etc. - whether in other religions or in Christianity. The outward and visible sign was instituted by Christ and can not be changed. There are two essential parts of administering the sacrament- the water and the words "in the name of the Father, and of the Son and of the Holy Ghost/Holy Spirit." The inward and spiritual grace is death to sin and rebirth to righteousness through grace (Rom. 6).

Question. Why then are Infants baptized, when by reason of their tender age they cannot perform them?
Answer. Because they promise them both by their Sureties; which promise, when they come to age, themselves are bound to perform.

Comment. In infants, the capacity for response is limited and must be postponed. Nevertheless, the promise of grace is extended to the children of believers as St. Peter indicates in Acts 2:39 . As children in a family of believers, they will automatically be confronted by the necessity of responding to the Gospel. So it is also fitting that baptismal grace be offered to them at a tender age.

Question. Why was the Sacrament of the Lord’s Supper ordained?
Answer. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby.

Question. What is the outward part or sign of the Lord’s Supper?
Answer. Bread and Wine, which the Lord hath commanded to be received.

Question. What is the inward part, or thing signified?
Answer. The Body and Blood of Christ, which are spiritually taken and received by the faithful in the Lord's Supper.

Question. What are the benefits whereof we are partakers thereby?
Answer. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine.

Question. What is required of those who come to the Lord's Supper?
Answer. To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in charity with all men.

Comment. The Catechism explanation of the Lord's Supper, Holy Communion or Eucharist is fairly short, but it does include a great deal. The externals include bread and wine consecrated by a bishop or presbyter using Christ's words instituting the sacrament. There is an act of remembrance of Christ, but the sacrament is a living memory, not a superficial memorial. The inward part is the Body and Blood of Christ. The 1662 English BCP says "verily and indeed taken"; the American BCP from 1789 through 1928 says "spiritually taken." Although the emphasis is different, both views are true: Christ is truly present with and through the sacramental elements; His true or real Presence is also spiritual, not grossly carnal. Most Anglicans have avoided detailed speculation about how Christ is present; they have simply accepted the comfort that our Lord comes to us in a unique way in this holy meal which He commanded. His Presence nourishes our souls as bread and wine can nourish our bodies. To receive these great benefits, we should prepare ourselves: repentance, intent for renewal, a living faith in Christ, thanksgiving for His sacrifice and love for others. We can never be worthy of this great gift, but we are called to approach it in a worthy or appropriate manner.

With this part of the exposition, we conclude our consideration of the traditional Anglican Catechism. We have looked briefly at our identity as Christians, the Apostles' Creed, the Commandments, the Lord's Prayer and the Sacraments of Baptism and the Lord's Supper. These matters concern the core of Christian belief and practice- not just for Anglicans but for orthodox believers of all times and places. There are certainly other things to think about and do (indeed I hope soon to include an addendum on the Church and the Ministry). Yet if all Christians could maintain a constant devotion on the basic matters included in the traditional Catechism, then we could make greater advancements in our spiritual life and and in our mission in the world.

St. Stephen, St. John the Apostle, Holy Innocents

2010-12-26T09:08:00.007-05:00

Today is the First Sunday after Christmas, but on the traditional calendar, the Feast of St. Stephen, Deacon and Martyr takes precedence. The three days after Christmas (the second, third and fourth days of Christmas) are feast days with propers in the Book of Common Prayer. For brief posts on these days from last year, click the label for Christmas:

http://bcpanglican.blogspot.com/search/label/Christmastide

Christmas Day

2010-12-24T07:47:00.003-05:00

There are many ironies associated with the celebration of Christmas and even with the word "Christmas" itself. Although it is important theologically, this feast is not one of the oldest on the church calendar. The Easter feast of the Resurrection, Pentecost and Epiphany are all more ancient festivals of the Faith. The Feast of the Nativity on December 25 seems to have originated at Rome in the early 300's, perhaps as a Christian way of counter-acting pagan winter festivities. The name "Christmas" is a uniquely medieval English term for "Christ's Mass" (of course, one would hope that every mass is a Christ's mass). From 1549, versions of the Book of Common called it Christmas Day, but in 1662, the official heading became "The Nativity of our Lord, or the Birthday of Christ, commonly called Christmas Day."

In recent decades, the English-speaking world has seen discussions on keeping Christ in Christmas and on whether it is even appropriate to say "Happy/Merry/Blessed Christmas" in a public context. One of the ironies is that some of the most outspoken contemporary defenders of Christmas are the evangelical descendants of the Puritans who certainly did not like the word "Christmas" and often objected to observing the day. Another irony is that some of those who love saying "Merry Christmas" are mainly thinking of a sentimentalized commercial and tribal nature festival, not of a time for Christian worship.

Personally, I like most of the carols, some of the other songs and a few old movies. And I certainly like to eat. Nevertheless, in December, I often find myself longing for more simplicity, tranquility and time for meditation. The Scriptures from the Daily Office and the Eucharist are multi-faceted and profound; they deserve more time for study, reflection and inward digestion than most of us give- even at church.
The medieval missals provided a set of proper lessons for Christmas Eve and three sets for Christmas Day- for midnight, daybreak and during the day. In 1549, Archbishop Cranmer reduced the three sets to two, and in 1552 to one set- keeping the daytime Gospel from St. John 1. In 1892, the American BCP provided a second set, restoring the set originally intended for midnight which includes the Gospel from St. Luke 2.

Both the Gospel selections (St. John 1:1-14 and St. Luke 2:1-14) provide keys to our thoughts about Christmas. John's theological reflection and Luke's devotional narrative focus in different ways upon the coming of the Savior, who is God the Son, the eternal Word, made flesh. So the Nativity of our Lord or Christmas is above all a celebration of the good news that God loves us and wants to save us from our sins. He was willing to pay a great price to reach out to us in a way that was concrete and meaningful to human beings. Although it is from a different perspective, Christmas is about the same historical process of redemption that we celebrate on Easter and all other Christian festivals. And if we do not at some time recognize our need and accept God's gracious offer of salvation in Christ, then all of the holiday good cheer is empty and meaningless. If, on the other hand, we focus on and accept God's gift in the Christ Child, then we can experience a truly happy Christmas, even amid the ups and downs of a fallen world.

Anglican Catechism- Exposition Part 3

2010-12-21T15:10:00.001-05:00

In previous posts, we looked at basic beliefs and commandments. Now we come to the aids for living the Christian life. A basic part of any religious life is prayer, and for Christians, prayer is above all the Lord's Prayer or the "Our Father."

Catechist. My good Child, know this; that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer. Let me hear, therefore, if thou canst say the Lord’s Prayer.

Answer. Our Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done, On earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation, But deliver us from evil. Amen.

Comment: Of course, the Lord's Prayer has been at the heart of Christian devotion since the disciples first asked Jesus for guidance. Although translations have varied slightly in their wording, the version generally followed by Christians has been the one in St. Matthew 6:9-13 . In many ancient New Testament manuscripts, the final statement of praise or doxology is missing. Thus, we have the abbreviated form several places in the Book of Common Prayer. But since a doxology has often been included since the early centuries of Christianity, the BCP also includes it in places.

As many scholars have observed, this prayer shows some relationship with other ancient Jewish patterns of prayer. Yet, it is more concise, and it stresses the Fatherhood of God. As with other common Jewish daily prayers, the Lord's Prayer may have well been said by the disciples from the beginning three times a day: morning, early afternoon and evening/night. This could well be at least part of what Acts 2:42 means when it says that the early Christians "continued ... in prayers." And by the time of the Didache (ca. 100), saying the prayer three times a day was explicitly enjoined (ch. 8).

Question. What desirest thou of God in this Prayer?

Answer. I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that are needful both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers both of soul and body; and that he will keep us from all sin and wickedness, and from our spiritual enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen, So be it.

Comment: The phrasing of the Lord's Prayer is such that it has sometimes been divided into an address followed by seven petitions, ending with the "amen" of assent:
Our Father, who art in heaven,
1) Hallowed be thy Name.
2) Thy kingdom come.
3) Thy will be done, On earth as it is in heaven.
4) Give us this day our daily bread.
5) And forgive us our trespasses, As we forgive those who trespass against us.
6) And lead us not into temptation,
7)But deliver us from evil.
Amen.

The address to God as Father is based on the Christian condition; through Christ, we sinners are adopted as children of God. The first three petitions concern the worship and rule of God. We may see them as related to the first four Commandments. The Catechism summarizes them in these words: I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do.
As is the case through a long tradition of interpretation, the "daily bread" of the fourth petition is taken to refer to all physical and spiritual sustenance: And I pray unto God, that he will send us all things that are needful both for our souls and bodies.

Although the fifth petition about forgiveness is of central importance, the Catechism considers it so clear that it is quickly summarized. In previous centuries, people in western societies knew well that they were all sinners who needed divine forgiveness. They were also familiar with the Christian idea that those needing forgiveness should be willing to extend the same to others. Since the mid-twentieth century these ideas have been attenuated and the consciousness of sin has been lost by many. Therefore in our day where the awareness of of the gravity of sin is not as common, we should stress this petition a bit more.

In the sixth petition, we pray that we may not fall into temptation. Knowing our own weakness of body, mind and soul, we ask divine guidance to avoid trials which may become occasions for sin. And then in the seventh petition, we ask for deliverance from evil- both from particular evil events and from the spiritual forces of evil that oppose God's purposes for our lives.

If we follow some texts, we may include an ancient ascription of glory to God; otherwise, as in the Catechism version, we conclude the prayer with the ancient Hebrew "amen" which expresses our confidence in the accomplishment of the divine will.

At this point, we finish the Catechism that was in the 1549 Book of Common Prayer. However, the seventeenth century saw the addition of the section on the Sacraments. In another post, I hope to discuss these basic parts of the Christian life.

St. Thomas the Apostle- 21 December

2010-12-21T06:38:00.002-05:00

The traditional date for the feast of St. Thomas is 21 December (although the Latin rite changed the date to July during its liturgical revision of the late 1960's). Thomas, whose name means "the twin," is one of the Twelve and is mentioned several times in the Gospels. He is probably most remembered for being absent from the group of disciples on Easter Sunday when the risen Jesus manifested Himself (St. John 20: 19-25). Thomas was doubtful and demanded physical proof. A week later, Thomas was present when Jesus came to the disciples. The apostle then confessed his faith in a way stronger than others because he affirmed Christ as "My Lord and my God" (St. John 20:28).

Thomas is an example who reminds us that doubt can deprive us of some of the joys of faith; he is also an example that Christ can overcome doubt and use former doubters as trustworthy witnesses to spread the Faith. Thomas is a strong witness to the physical reality of the Resurrection. And as we think of his confession of faith just before Christmas, Thomas is also a strong witness to the Incarnation. For the crucified and risen Jesus is also God the eternal Word made flesh- our Lord and our God.

Advent IV

2010-12-18T06:50:00.003-05:00

The Fourth Sunday in Advent continues the theme of Christ's coming. The Collect asks the Lord to "come among us." It keeps up the penitential emphasis of the season by praying that He will overcome our sins, and that He help and deliver us by His grace and mercy.
The Epistle from Philippians 4:4-7 has a somewhat lighter tone but still reminds us that "the Lord is at hand." Because of Christ, we do have a true reason to rejoice. Despite our sinfulness, we have hope because of the peace that God brings through Christ.

The Gospel from St. John 1:19-28 is another reference to the preparatory message of John the Baptist. When the Jerusalem authorities send representatives to ask who he is, John refuses the usual titles. He will only admit to being "the voice of one crying in the wilderness" (John 1:23 ; Isaiah 40:3). He makes the way ready for the Lord; he baptizes with water to represent repentance and cleansing from sin. But the One coming after John is much greater. He is the reason for John's work of preparation, and He will bring the redemption that John's ministry only anticipates.

And that One, Jesus the Christ, is the One whose way we prepare this week. As Advent draws to a close, there are many preparations for the celebration of Christ's Nativity. Among all the things that we make ready, let us focus on the spiritual preparations. We need to pay more attention to prayer, meditation on Scripture and renewed efforts to run the race set before us. As we get ready to celebrate Christ's first coming in humility, let us also remember that He keeps coming to us. In His holiness, He naturally brings judgment upon our sin, but He also offers us grace and mercy. And we also anticipate the time that He will return in glory to bring even greater joy and peace to all who truly have faith in Him.

Advent Ember Days

2010-12-11T10:54:00.005-05:00

According to the Book of Common Prayer, the Wednesday, Friday and Saturday after December 13 (the black letter day traditionally associated with the early martyr St. Lucy) are Ember Days (see 1928 BCP p. li; 1662 BCP p. 31). As always, we pray for those about to be ordained as well as for an increase of the Ministry and for guidance upon those who already serve the Church in various callings. There is the general set of propers for the day in the 1928 BCP (p. 260), and there are selections for Morning and Evening Prayer in the 1943 lectionary for the third week of Advent. This past Sunday's Gospel about the ministry of John the Baptist is also related to the Ember Day theme.
In light of this season, we think of the work of all who prepare the way for the Lord. May all ordained ministers and other Christians work together to prepare the way as Christ comes into our hearts anew; may we also prepare for His future coming in glory.

Advent III

2010-12-11T06:32:00.006-05:00

The Gospel for the Third Sunday in Advent (St. Matthew 11:2-10) continues the theme of Christ's Coming by referring to the ministry of John the Baptist. When the imprisoned John sends followers to clarify the mission Jesus, our Lord responds by citing the fulfillment of Messianic prophecies (Isaiah 29:18, 35:5-6, 61:1). Our Lord also speaks of the work of John the Baptist as the Forerunner, the messenger who comes before the Lord to prepare His way (Malachi 3:1).

Among the many ways that we can apply this selection, the Collect for the Day provides an interesting approach.
O LORD Jesus Christ, who at thy first coming didst send thy messenger to prepare thy way before thee; Grant that the ministers and stewards of thy mysteries may likewise so prepare and make ready thy way, by turning the hearts of the disobedient to the wisdom of the just, that at thy second coming to judge the world we may be found an acceptable people in thy sight, who livest and reignest with the Father and the Holy Spirit ever, one God, world without end. Amen.

This collect calls upon Christians, especially the ordained ministry (by the way, this is the week of the Advent Ember Days), to continue preparing the way of the Lord. As John did at Christ's First Coming, we need to call others- and ourselves- to repent and to prepare hearts for Christ. We also look ahead to Christ's Second Coming to judge the world. We continue to hope that through grace we will be an acceptable people, a people prepared anew each day for our Lord's holy presence.

The Blessed Virgin Mary- 8 December

2010-12-08T05:46:00.004-05:00

This week the calendar of the 1662 Book of Common Prayer includes two "Black Letter Days." Such days are some of the ones commonly observed by the western church before the Reformation. Since they are not directly based on events in Scripture, the BCP does not provide them with liturgical propers. The eighth of December is one of these days, a day traditionally called "The Conception of the Blessed Virgin Mary." Many Anglicans have been a little hesitant to commemorate this day because of Roman Catholic interpretation and emphasis upon the event. And certainly the majority of Anglicans do not accept those Roman interpretations.

However, it is certainly appropriate for us to remember the blessed Virgin and honor her on a regular basis, especially during the season of Advent. The greeting of the angel Gabriel at the Annunciation echoes in our minds: St. Luke 1. 26-28.
AND in the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a Virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee; blessed art thou among women.

Whatever our interpretation, we know that she was indeed "highly favoured" and "blessed among women." Her role in God's plan was unique. It should be respected, and she should inspire us to deeper devotion.

Advent II

2010-12-04T06:39:00.006-05:00

The Collect, Epistle and Gospel for the Second Sunday in Advent bring up several themes. The Gospel from St. Luke 21:25-33 continues the Advent theme of Christ's Coming by concentrating on His second coming in judgment. The Epistle from Romans 15:4-13 emphasizes the Christian hope for redemption in Christ. And both selections make reference to Christ's words and the Scriptures. It is this theme of the Scriptures that is most emphasized in the collect for the day.

This collect or short prayer was first included in the 1549 Book of Common Prayer and remained at this place in the church year until the revisions of Anglican liturgy during the 1970s. It provided an emphasis on Scripture that used to characterize all Anglican groups. Anglo-catholics, High Churchmen, Evangelicals and Broad Churchmen differed in interpretations, but traditionally all affirmed the authority and centrality of Scripture. Unfortunately with the arrival of revisionist theology in the late twentieth century, a modernistic world view dominated, and the emphasis on Scripture declined. For many contemporary Christians, Scripture has just become a prop. They still use it on Sundays, but they view it as merely a collection of ancient words either to be ignored or to be twisted into support for outlandish secular ideas.

So we need to reaffirm the centrality of Scripture as the greatest treasure in the heritage of the universal Church. Scripture was revealed, recorded and handed on to guide the Church, and we must take the words of the Bible seriously. These ancient words are still the living Word of God through which we confront Christ, the eternal Word. There are some passages that are not easy, but the main points are clear- and have been clear since the days of the Apostles. Let us devote ourselves to reading, marking, learning and inwardly digesting these holy words which do provide us with such a blessed hope.

The Collect
BLESSED Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.