We now come to the fourth and final section of the traditional Anglican Catechism included in the Prayer Books. This section on the Sacraments was added in 1604. It is based on the work of an Elizabethan Dean of St. Paul's, Alexander Nowell, and of a 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 moderate position. The Anglican Thirty-nine Articles and Prayer Book Catechism say that there are only two sacraments generally necessary for salvation. The other five commonly called sacraments are not like Baptism and the Lord's Supper. Some of these rites follow apostolic practices, and they have value as states of life. In one way or another, these five church rites are all alluded to in the 1928 Book of Common Prayer, and they are useful. However, Baptism and the Supper of the Lord have a unique status. The two dominical sacraments are explicitly commanded in the New Testament, and they are powerful means of grace intended for all believers.
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 that cause an automatic result, but they do confront recipients with God's call and divine grace, and they do 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 deliberative acts 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 baptism 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 or Holy Communion 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. In some way, Christ is truly present with the sacramental elements, but 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 that He commanded. His Presence nourishes our souls as bread and wine can nourish our bodies. To receive these great benefits, we should prepare ourselves. Sound preparation includes repentance, intent for renewal, 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 for Christians to think about and do. Yet if all Christians could maintain a constant devotion to the basic matters included in the traditional Catechism, then we could make greater advancements in our spiritual life and in our mission in the world.
Wednesday, December 29, 2010
Sunday, December 19, 2010
Advent IV
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.
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.
Wednesday, July 28, 2010
Anglican Catechism- Exposition Part 3
In previous posts, we looked at basic beliefs and commandments in the traditional Anglican Catechism. 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. This is true whether the English version uses the word "debts" or the word "trespasses." 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 this 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 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 that 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 traditional 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.
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. This is true whether the English version uses the word "debts" or the word "trespasses." 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 this 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 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 that 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 traditional 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.
Thursday, June 10, 2010
Anglican Catechism- Exposition Pt. 2
Here is a second installment of my simple exposition of the traditional Catechism found in the Book of Common Prayer. This part of the Catechism concentrates on the Ten Commandments and also refers to Christ's Summary of the Law. As with every section of the Catechism, one could use this section as the basis of thematic Bible study by referring to many texts or one could develop a more abstract and comprehensive theological statement. However, in this commentary, I confine myself to a few Scriptural references and simple comments.
Question. You said that your Sponsors did promise for you, that you should keep God's Commandments. Tell me how many there are? Answer. Ten.
Comment: Saying that there are ten basic commandments is rooted in Scripture and ancient custom. The Ten Commandments have been an important element in Christian catechesis since at least the time of St. Augustine, but different traditions have divided them in different ways. In general, Eastern Orthodox, Anglicans, and the Reformed groups have followed the enumeration we see in our Catechism. Roman Catholics and Lutherans organized the text differently. They have combined the command against having other gods with the one about worshipping idols, and they have divided the command against coveting into one against coveting relationships and another against coveting property.
Regardless of the organization, the ideas are the same, and the basic rules can be memorized by the average person with a little effort. There are many things that human beings should or should not do, but these ten cover basic principles and actions. These basics can be applied to all areas of human life.
Question. Which are they?
Answer. The same which God spake in the twentieth Chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
I. Thou shalt have none other gods but me.
II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down to them, nor worship them; for I the LORD thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me; and show mercy unto thousands in them that love me and keep my commandments.
III. Thou shalt not take the Name of the Lord thy God in vain; for the LORD will not hold him guiltless, that taketh his Name in vain; for the LORD will not hold him guiltless, that taketh his name in vain.
IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.
V. Honour thy father and thy mother; that thy days may be long in the land which the LORD thy God giveth thee.
VI. Thou shalt do no murder.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbour.
X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.
Question. What dost thou chiefly learn by these Commandments?
Answer. I learn two things; my duty towards God, and my duty towards my Neighbour.
Comment: The Catechism follows our Lord's example by summarizing all the commandments in the two Great Commandments to love God and the neighbor (St. Matthew 22:37-40). Commandments I-IV are primarily about how to love God, and Commandments V-X are primarily about how to love one's neighbor.
Question. What is thy duty towards God?
Answer. My duty towards God is To believe in him, to fear him, And to love him with all my heart, with all my mind, with all my soul, and with all my strength: To worship him, to give him thanks: To put my whole trust in him, to call upon him: To honour his holy Name and his Word: And to serve him truly all the days of my life.
Comment: This short summary of the teaching of the First Great Commandment is simple and in words that most people can still understand. Loving God is not merely some warm feeling; it involves belief, fear, worship, thanksgiving, trust, prayer, respect for divine revelation, and service.
Question. What is thy duty towards thy Neighbour?
Answer. My duty towards my Neighbour is To love him as myself, and to do to all men as I would they should do unto me: To love, honour, and succour my father and mother: To honour and obey the civil authority: To submit myself to all my governors, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters: To hurt nobody by word or deed: To be true and just in all my dealings: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evil speaking, lying, and slandering: To keep my body in temperance, soberness, and chastity: Not to covet nor desire other men's goods; But to learn and labour truly to get mine own living, And to do my duty in that state of life unto which it shall please God to call me.
Comment: This summary of the teaching of the Second Great Commandment is beautiful, but unfortunately somewhat problematic for many modern English speakers. Loving our neighbors is not merely or primarily a matter of kind or warm feelings; true love for people involves a number of actions and attitudes. This duty extends from the first people most of us know, our parents, to all those we encounter in the various states and stages of life.
Honoring parents extends to actually aiding them, and it extends to all those who have legitimate authority over us- teachers, clergy, supervisors, bosses of all kinds, magistrates, and government officials. Not committing murder extends to other behaviors that harm people and to attitudes toward people (see St. Matthew 6:21-22). Not stealing implies being true and just in all dealings with others. Not committing adultery extends to more than outward sexual relations; it includes general attitudes about sex and other physical pleasures- such as moderation in eating and drinking. Not bearing false witness extends to the general need to be honest in our words. And not coveting is already a commandment that has mental and spiritual dimensions that overlap with all other commandments about dealing with other people.
So far the Catechism has dealt with rather general aspects of Christian life. It started with Christian identity by reference to Baptism and with general beliefs by reference to the Apostles' Creed. We have now seen basic religious and moral commandments. With this general background, the next section will move into the practices of Christian devotion.
Question. You said that your Sponsors did promise for you, that you should keep God's Commandments. Tell me how many there are? Answer. Ten.
Comment: Saying that there are ten basic commandments is rooted in Scripture and ancient custom. The Ten Commandments have been an important element in Christian catechesis since at least the time of St. Augustine, but different traditions have divided them in different ways. In general, Eastern Orthodox, Anglicans, and the Reformed groups have followed the enumeration we see in our Catechism. Roman Catholics and Lutherans organized the text differently. They have combined the command against having other gods with the one about worshipping idols, and they have divided the command against coveting into one against coveting relationships and another against coveting property.
Regardless of the organization, the ideas are the same, and the basic rules can be memorized by the average person with a little effort. There are many things that human beings should or should not do, but these ten cover basic principles and actions. These basics can be applied to all areas of human life.
Question. Which are they?
Answer. The same which God spake in the twentieth Chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
I. Thou shalt have none other gods but me.
II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down to them, nor worship them; for I the LORD thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me; and show mercy unto thousands in them that love me and keep my commandments.
III. Thou shalt not take the Name of the Lord thy God in vain; for the LORD will not hold him guiltless, that taketh his Name in vain; for the LORD will not hold him guiltless, that taketh his name in vain.
IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.
V. Honour thy father and thy mother; that thy days may be long in the land which the LORD thy God giveth thee.
VI. Thou shalt do no murder.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbour.
X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.
Question. What dost thou chiefly learn by these Commandments?
Answer. I learn two things; my duty towards God, and my duty towards my Neighbour.
Comment: The Catechism follows our Lord's example by summarizing all the commandments in the two Great Commandments to love God and the neighbor (St. Matthew 22:37-40). Commandments I-IV are primarily about how to love God, and Commandments V-X are primarily about how to love one's neighbor.
Question. What is thy duty towards God?
Answer. My duty towards God is To believe in him, to fear him, And to love him with all my heart, with all my mind, with all my soul, and with all my strength: To worship him, to give him thanks: To put my whole trust in him, to call upon him: To honour his holy Name and his Word: And to serve him truly all the days of my life.
Comment: This short summary of the teaching of the First Great Commandment is simple and in words that most people can still understand. Loving God is not merely some warm feeling; it involves belief, fear, worship, thanksgiving, trust, prayer, respect for divine revelation, and service.
Question. What is thy duty towards thy Neighbour?
Answer. My duty towards my Neighbour is To love him as myself, and to do to all men as I would they should do unto me: To love, honour, and succour my father and mother: To honour and obey the civil authority: To submit myself to all my governors, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters: To hurt nobody by word or deed: To be true and just in all my dealings: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evil speaking, lying, and slandering: To keep my body in temperance, soberness, and chastity: Not to covet nor desire other men's goods; But to learn and labour truly to get mine own living, And to do my duty in that state of life unto which it shall please God to call me.
Comment: This summary of the teaching of the Second Great Commandment is beautiful, but unfortunately somewhat problematic for many modern English speakers. Loving our neighbors is not merely or primarily a matter of kind or warm feelings; true love for people involves a number of actions and attitudes. This duty extends from the first people most of us know, our parents, to all those we encounter in the various states and stages of life.
Honoring parents extends to actually aiding them, and it extends to all those who have legitimate authority over us- teachers, clergy, supervisors, bosses of all kinds, magistrates, and government officials. Not committing murder extends to other behaviors that harm people and to attitudes toward people (see St. Matthew 6:21-22). Not stealing implies being true and just in all dealings with others. Not committing adultery extends to more than outward sexual relations; it includes general attitudes about sex and other physical pleasures- such as moderation in eating and drinking. Not bearing false witness extends to the general need to be honest in our words. And not coveting is already a commandment that has mental and spiritual dimensions that overlap with all other commandments about dealing with other people.
So far the Catechism has dealt with rather general aspects of Christian life. It started with Christian identity by reference to Baptism and with general beliefs by reference to the Apostles' Creed. We have now seen basic religious and moral commandments. With this general background, the next section will move into the practices of Christian devotion.
Saturday, May 22, 2010
Pentecost, commonly called Whitsunday
Pentecost is one of the great feasts of the Church based on Scriptural accounts of the descent of the Holy Spirit. The name comes from the Greek word "fifty." This title was applied to the Jewish "Feast of Weeks" which is the fiftieth day after Passover. Later, the Church assigned the commemoration to the fiftieth day after Easter. The other name, meaning "White Sunday," comes from the northern European custom of administering Baptism to white-robed candidates on this feast.
The Gospel for Pentecost (St. John 14: 15-31) continues the recent series from Christ's Farewell Discourses. For me, a key verse in the selection is this: But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsover I have said unto you (St. John 14: 26). In view of all the strange things that some Christians have attributed to the Spirit over the centuries, this verse provides important guidance. 1) The Holy Ghost comes from the Father in Christ's name: His work is inseparable from the saving work of the Father and the Son. 2) The work of the Spirit is not primarily emotional; the Spirit mainly comes to teach Christ's disciples. 3) As the Spirit teaches, there is not a distinct new revelation. Rather the Spirit brings to remembrance what has already been revealed in the words of Jesus. Thus, if Christians "feel" that the Holy Spirit is leading them in a certain direction, they need to examine their feelings in light of the truth of the whole Biblical revelation, especially in light of Christ's words in the Gospels.
The Gospel for Pentecost (St. John 14: 15-31) continues the recent series from Christ's Farewell Discourses. For me, a key verse in the selection is this: But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsover I have said unto you (St. John 14: 26). In view of all the strange things that some Christians have attributed to the Spirit over the centuries, this verse provides important guidance. 1) The Holy Ghost comes from the Father in Christ's name: His work is inseparable from the saving work of the Father and the Son. 2) The work of the Spirit is not primarily emotional; the Spirit mainly comes to teach Christ's disciples. 3) As the Spirit teaches, there is not a distinct new revelation. Rather the Spirit brings to remembrance what has already been revealed in the words of Jesus. Thus, if Christians "feel" that the Holy Spirit is leading them in a certain direction, they need to examine their feelings in light of the truth of the whole Biblical revelation, especially in light of Christ's words in the Gospels.
Saturday, May 15, 2010
Anglican Catechism- Exposition Pt. 1
Some time ago, I posted a short article on the traditional Anglican Cathecism. This theme has been of interest to many, and it is dear to my heart- both as a pastor and a parent. So I have decided to start a series of short expositions which may take me a good while to complete. In any case, here is the first installment.
QUESTION. What is your Name? Answer. N. or N. N.
Question. Who gave you this Name? Answer. My Sponsors in Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.
Question. What did your Sponsors then for you?
Answer. They did promise and vow three things in my name: First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh; Secondly, that I should believe all the Articles of the Christian Faith; And Thirdly, that I should keep God's holy will and commandments, and walk in the same all the days of my life.
Comment: The first three questions show us that this Catechism was not designed as a general or abstract discussion; it was originally intended for those young people preparing for Confirmation. It reflects a time when Baptism generally occurred in the first days or at least weeks after birth. Baptism was also christening or giving of a Christian name. More of the theological beliefs about Baptism occur later in the Catechism, but here the stress is upon Christian identity or self-awareness. Among other things, Baptism gives us a Christian name and identity. Traditionally, it is the renunciation of the fallen world, corrupted fleshly desires, and service of the evil one. It makes us part of the community of faith, and we are called to respond to what has been done through the sacrament.
Question. Dost thou not think that thou art bound to believe, and to do, as they have promised for thee?
Answer. Yes, verily; and by God's help so I will. And I heartily thank our heavenly Father, that he hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end.
Comment: The call to respond to Baptism involves our basic beliefs and promises. Whether a person is aware or not, whether we agree or not, being born into a Christian family (even if it is not particularly pious) and receiving Holy Baptism puts us under obligation. Anyone exposed to even a minimal awareness of the Christian message responds to it in some way or another. God has called us to salvation through Christ. He has offered and continues to offer us grace. With His help, we must work to continue what started at Baptism.
Catechist. Rehearse the Articles of thy Belief.
Answer. I believe in God the Father Almighty, Maker of heaven and earth:
And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.
Comment: The basic articles of Christian belief were summarized long ago in the Latin statement known as the Apostles' Creed. Although not literally composed by the Apostles in the first century, it summarizes their preaching and teaching contained in the book of Acts and the New Testament epistles or letters. We could spend much time discussing every word of this Creed, but for now, let us notice the short summary in the next Catechism question.
Question. What dost thou chiefly learn in these Articles of thy Belief?
Answer. First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God.
Comment: The Apostles' Creed like many Christian statements of faith and acts of worship has a three-part form, a Trinitarian structure. The first part of the Creed is about God the Father, the Creator. All of Scripture and much in nature teaches us about Him. Since most of humanity has believed in a Creator, this part of the Creed is short, and we move quickly to the beliefs that are more uniquely Christian.
The second part of the Creed is about God the Son, Jesus the Christ. Our beliefs about Jesus are what make us Christians. We believe that He is the only and unique Son of God, conceived by the Spirit of God and born of the Virgin Mary. He came to earth to save us from our sins and offer us eternal life. Among the many things that He did during His life on earth, the central events include His death on the Cross for our sins, His resurrection to offer us new life, and His return to heaven to pray for us and watch over us.
The third part of the Creed is about God the Holy Ghost or the Holy Spirit. Not only did God create the universe and come to earth in the man Jesus, He continues to reach out and work in the world in invisible but powerful spiritual ways. As He works in the world, He sanctifies or makes holy. He works through each individual believer, and as is shown in the Acts of the Apostles, the Holy Spirit works in a special way through the fellowship or communion of believers, the Church. Despite human failings, this Church is holy because it belongs to God. It is also catholic or universal. It extends across languages, races, cultures, political boundaries, and time. It holds to the same basic beliefs and moral standards everywhere- in this world and beyond. The Spirit makes the Church a communion of saints, a fellowship of those made holy by the grace of God in Christ. The Spirit brings blessings such as the forgiveness of sins, the future resurrection of the body, and eternal life in God's presence.
QUESTION. What is your Name? Answer. N. or N. N.
Question. Who gave you this Name? Answer. My Sponsors in Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.
Question. What did your Sponsors then for you?
Answer. They did promise and vow three things in my name: First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh; Secondly, that I should believe all the Articles of the Christian Faith; And Thirdly, that I should keep God's holy will and commandments, and walk in the same all the days of my life.
Comment: The first three questions show us that this Catechism was not designed as a general or abstract discussion; it was originally intended for those young people preparing for Confirmation. It reflects a time when Baptism generally occurred in the first days or at least weeks after birth. Baptism was also christening or giving of a Christian name. More of the theological beliefs about Baptism occur later in the Catechism, but here the stress is upon Christian identity or self-awareness. Among other things, Baptism gives us a Christian name and identity. Traditionally, it is the renunciation of the fallen world, corrupted fleshly desires, and service of the evil one. It makes us part of the community of faith, and we are called to respond to what has been done through the sacrament.
Question. Dost thou not think that thou art bound to believe, and to do, as they have promised for thee?
Answer. Yes, verily; and by God's help so I will. And I heartily thank our heavenly Father, that he hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end.
Comment: The call to respond to Baptism involves our basic beliefs and promises. Whether a person is aware or not, whether we agree or not, being born into a Christian family (even if it is not particularly pious) and receiving Holy Baptism puts us under obligation. Anyone exposed to even a minimal awareness of the Christian message responds to it in some way or another. God has called us to salvation through Christ. He has offered and continues to offer us grace. With His help, we must work to continue what started at Baptism.
Catechist. Rehearse the Articles of thy Belief.
Answer. I believe in God the Father Almighty, Maker of heaven and earth:
And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.
Comment: The basic articles of Christian belief were summarized long ago in the Latin statement known as the Apostles' Creed. Although not literally composed by the Apostles in the first century, it summarizes their preaching and teaching contained in the book of Acts and the New Testament epistles or letters. We could spend much time discussing every word of this Creed, but for now, let us notice the short summary in the next Catechism question.
Question. What dost thou chiefly learn in these Articles of thy Belief?
Answer. First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God.
Comment: The Apostles' Creed like many Christian statements of faith and acts of worship has a three-part form, a Trinitarian structure. The first part of the Creed is about God the Father, the Creator. All of Scripture and much in nature teaches us about Him. Since most of humanity has believed in a Creator, this part of the Creed is short, and we move quickly to the beliefs that are more uniquely Christian.
The second part of the Creed is about God the Son, Jesus the Christ. Our beliefs about Jesus are what make us Christians. We believe that He is the only and unique Son of God, conceived by the Spirit of God and born of the Virgin Mary. He came to earth to save us from our sins and offer us eternal life. Among the many things that He did during His life on earth, the central events include His death on the Cross for our sins, His resurrection to offer us new life, and His return to heaven to pray for us and watch over us.
The third part of the Creed is about God the Holy Ghost or the Holy Spirit. Not only did God create the universe and come to earth in the man Jesus, He continues to reach out and work in the world in invisible but powerful spiritual ways. As He works in the world, He sanctifies or makes holy. He works through each individual believer, and as is shown in the Acts of the Apostles, the Holy Spirit works in a special way through the fellowship or communion of believers, the Church. Despite human failings, this Church is holy because it belongs to God. It is also catholic or universal. It extends across languages, races, cultures, political boundaries, and time. It holds to the same basic beliefs and moral standards everywhere- in this world and beyond. The Spirit makes the Church a communion of saints, a fellowship of those made holy by the grace of God in Christ. The Spirit brings blessings such as the forgiveness of sins, the future resurrection of the body, and eternal life in God's presence.
Friday, May 14, 2010
Sunday after Ascension Day
The Gospel for the Sunday after Ascension Day (St. John 15:26-16:4a) is another selection from the Farewell Discourses of our Lord recorded by St. John. It anticipates Pentecost by continuing to point to the Comforter (Parakletos), the Spirit of truth. The Spirit will continue to guide the disciples into Christ's truth, but they are also warned to expect difficulty and rejection in the world.
This juxtaposition of promise and warning has a perennial application to the Christian life. Easter, Ascension, and Pentecost remind us of great and joyful aspects of Christian faith and life. God in Christ has given and continues to give us so much. However, Christian joy is not a simplistic denial of reality. The Scriptures do not proclaim some distorted message of worldly prosperity and happiness. Believers are still fallen creatures living in a fallen world. So our Lord wants us to be realistic; He wants us to be ready to face difficulties without losing hope. May the Spirit of truth give us strength to keep such a joyful realism in our doctrine and in our daily lives.
This juxtaposition of promise and warning has a perennial application to the Christian life. Easter, Ascension, and Pentecost remind us of great and joyful aspects of Christian faith and life. God in Christ has given and continues to give us so much. However, Christian joy is not a simplistic denial of reality. The Scriptures do not proclaim some distorted message of worldly prosperity and happiness. Believers are still fallen creatures living in a fallen world. So our Lord wants us to be realistic; He wants us to be ready to face difficulties without losing hope. May the Spirit of truth give us strength to keep such a joyful realism in our doctrine and in our daily lives.
Saturday, May 08, 2010
Fifth Sunday after Easter, commonly called Rogation Sunday
The Gospel appointed for this Sunday (St. John 16:23-33) is the third in the series from the Farewell Discourses, and it is appropriate for the Sunday before the Ascension. The theme is in the words, Whatever ye shall ask the Father in my name, he will give it you (16:33b). This is a bold claim and has often been misunderstood. Using Christ's name in Christian prayer is an ancient and laudable practice, but the real significance of the verse is deeper than a liturgical formula. We truly pray in Christ's name when we approach the Father in Christlike humility. Such prayer includes the attitude of Christ in Gethsemene: nevertheless not what I will but what thou wilt (St. Mark 14:36b). What the Father gives us is through our participation in Christ and in accordance with His great purposes of redemption. When we pray in that spirit, God is doing greater things for us than we in our human limitations can comprehend.
The common 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 Latin term for praying and is used in the Latin version of St. John 16:26, that I will pray (rogabo). Rogation Days go back to the sixth century at Rome where Christian prayers for crops were appointed to replace certain pagan customs. 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, practices were simplified, but the Rogation Days continued as occasions for the Litany and prayers for agriculture. Although many modern people are far removed from the agricultural cycle of life, it is good for us to continue to be aware of and pray for the natural cycle that sustains earthly life. And as we approach the Ascension, it is also appropriate that we be more aware of Christ as our heavenly Intercessor in whose name and spirit we are to offer up all our prayers.
The common 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 Latin term for praying and is used in the Latin version of St. John 16:26, that I will pray (rogabo). Rogation Days go back to the sixth century at Rome where Christian prayers for crops were appointed to replace certain pagan customs. 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, practices were simplified, but the Rogation Days continued as occasions for the Litany and prayers for agriculture. Although many modern people are far removed from the agricultural cycle of life, it is good for us to continue to be aware of and pray for the natural cycle that sustains earthly life. And as we approach the Ascension, it is also appropriate that we be more aware of Christ as our heavenly Intercessor in whose name and spirit we are to offer up all our prayers.
Wednesday, April 14, 2010
Anglican Catechism- Introduction
As Anglicans and others consider Anglican identity, it seems to me that a key expression must always be a catechism. Catechesis or instruction goes back to the beginnings of the biblical tradition. Such instruction is, to give one Old Testament example, cited in Deuteronomy 6:4-9. "Hear, O Israel..." Basic instruction permeates the New Testament and abounds in the ancient Church Fathers. It continued in the Middle Ages, although in many times and places the quality of the instruction was poor.
During the Renaissance and Reformation, there was a renewal of interest in sound basic instruction among Christians of differing perspectives. Many of them used the question-and-answer format that people have often come to associate with catechisms. Martin Luther in particular produced two Catechisms: a longer one as a basic theology manual for pastors and teachers, and a shorter one for the instruction of ordinary Christian children and adults. So it is not surprising that shortly after Henry's break with Rome Anglicans produced several basic forms of instruction. The Bishops' Book (1537) and The King's Book (1543) both contained sections on the Creed and the Commandments.
Thomas Cranmer produced a very short Catechism which was included with the Confirmation rite of the 1549 Book of Common Prayer. This simple instruction is on the Creed, the Commandments, and the Lord's Prayer. Later, two Deans of St. Paul's Cathedral, Nowell and Overall, worked on expanded Catechisms and some of their material on the Sacraments of Baptism and the Lord's Supper was included in the 1604 revision of the BCP. With a few modifications, this brief Anglican Catechism has remained the same over the centuries. Some people have continued to call for further additions, and these tendencies have been seen in newer catechisms and instructional works among some Anglicans.
While recognizing that Christians may want and need more instruction, I have always admired the relative simplicity and brevity of the traditional Anglican Catechism. It focuses on the core material of Christian teaching in a way that most people can remember over a long period of time. While some phrases may need commentary or modification for contemporary English-speakers, people still need to learn the Creed, the Commandments, the Lord's Prayer, and basic concepts about the two gospel Sacraments.
During the Renaissance and Reformation, there was a renewal of interest in sound basic instruction among Christians of differing perspectives. Many of them used the question-and-answer format that people have often come to associate with catechisms. Martin Luther in particular produced two Catechisms: a longer one as a basic theology manual for pastors and teachers, and a shorter one for the instruction of ordinary Christian children and adults. So it is not surprising that shortly after Henry's break with Rome Anglicans produced several basic forms of instruction. The Bishops' Book (1537) and The King's Book (1543) both contained sections on the Creed and the Commandments.
Thomas Cranmer produced a very short Catechism which was included with the Confirmation rite of the 1549 Book of Common Prayer. This simple instruction is on the Creed, the Commandments, and the Lord's Prayer. Later, two Deans of St. Paul's Cathedral, Nowell and Overall, worked on expanded Catechisms and some of their material on the Sacraments of Baptism and the Lord's Supper was included in the 1604 revision of the BCP. With a few modifications, this brief Anglican Catechism has remained the same over the centuries. Some people have continued to call for further additions, and these tendencies have been seen in newer catechisms and instructional works among some Anglicans.
While recognizing that Christians may want and need more instruction, I have always admired the relative simplicity and brevity of the traditional Anglican Catechism. It focuses on the core material of Christian teaching in a way that most people can remember over a long period of time. While some phrases may need commentary or modification for contemporary English-speakers, people still need to learn the Creed, the Commandments, the Lord's Prayer, and basic concepts about the two gospel Sacraments.
Saturday, April 03, 2010
Easter Day- He is risen!
The Paschal Feast, Feast of the Resurrection, or Easter is the high point of the liturgical year. Because of its central importance, it is sometimes difficult to discuss. The words of the Scriptures and the greatness of the liturgy always seem so far beyond my comments. Anything that I say or write is only a momentary glimpse of the great and joyous mysteries that Christians celebrate on this day.
Jesus of Nazareth is the risen Christ! The one who suffered terrible physical and spiritual agonies to save us from our sin has risen from the dead to offer us new life, in this world and the next.
Easter is the great dividing point in human history. The Resurrection is, among other things, the seal of divine approval upon the earthly life, ministry, and death of Jesus. It is the key event that transforms a band of disheartened and defeated disciples into faithful witnesses and ministers of the Good News. All the Gospel accounts of His Resurrection and all the Epistle commentaries and exhortations about it are written from the standpoint of faith in the risen Lord. They are also written to inspire and strengthen that same Resurrection faith in others.
In the traditional Books of Common Prayer, the first Easter Gospel (St. John 20. 1-10) refers to the importance of faith. The initial reaction of the women at the empty tomb and of the apostles who hear the women's report is not faith. The first reactions are fear, hesitancy, amazement, and curiosity. Simon Peter and the other disciple whom Jesus loved (traditionally identified as John) run to see for themselves. Peter goes in first to see the grave clothes. "Then went in also that other disciple, which came first to the sepulchre, and he saw and believed" (St. John 20:8).
The empty tomb is important. It is a real event that must not be denied or ignored. It is an integral part of the New Testament message. Nevertheless, acknowledging the empty tomb is only a first step. This first step must be followed by the second step shown by John; that is, the empty tomb demands the response of belief or faith.
So on this Easter, let us renew our faith. let us accept with faith what the empty tomb tells us about Jesus. He is unique. He is not merely someone who recovers from physical death. Others may have experienced resuscitation; He has experienced Resurrection. He has overcome the forces of evil, destruction, and death for all time, for all who truly believe in Him. He is the Word of God incarnate, the Messianic King, God the Son. By overcoming death, He has (in the words of the collect) "opened unto us the gate of everlasting life." Christ lives, and because He lives, we also may truly live in union with Him.
Alleluia. The Lord is risen indeed; O come, let us adore him. Alleluia.
Friday, April 02, 2010
Good Friday
This day has had many names including Paschal Day, Great Friday, Holy Friday and in the English tradition Good Friday. Since the early years of Christianity, it has been observed by fasting, prayer and the reading of Scripture. Over time, Christians have developed and used a variety of special devotional practices for this observance.
Whatever devotions an Anglican or any other Christian observes on this day, the key element, of course, is the Passion story from the Gospels, in particular the account from St. John 19. And whenever I read or hear this passage from John, I am always struck by John 19:30, "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost."
Whatever devotions an Anglican or any other Christian observes on this day, the key element, of course, is the Passion story from the Gospels, in particular the account from St. John 19. And whenever I read or hear this passage from John, I am always struck by John 19:30, "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost."
"It is finished," that is, Christ's first earthly mission is complete (the Resurrection is bound to this work but it is a new and glorious chapter). His suffering and death were the goal of His incarnation and public ministry. As He had humbled Himself to come down from heaven and become one of us, so He humbled Himself to the end. He who committed no sin was numbered among the transgressors; He offered Himself as the Lamb of God to take away the sins of the world. But He did not just take away the sins of the world in general; He offered Himself as the perfect sacrifice to take my sins and your sins. If we accept His sacrifice with living faith in Him as our Savior, then this day truly does become Good Friday.
Saturday, March 20, 2010
Thomas Cranmer(1489-1556), English Reformer
Although not as well known as his Tudor sovereigns or as Reformers such as Luther or Calvin, Thomas Cranmer's role in Anglicanism and English Protestantism is very important. He lived in a turbulent period when the medieval western church was breaking up into various movements and bodies. His life, his ministry, his liturgical work, his theology, and his death were part of this turbulence. He was an academic who became involved in the struggles of ecclesiastical and secular politics.
Unfortunately, Cranmer really believed that kings and princes were divinely appointed instruments for ruling the church. Such a view led him to many compromises, and in his last days, Cranmer was confronted with the dilemma of choosing between loyalty to his Queen and loyalty to his understanding of Scripture and Christian faith. Under pressure, Cranmer went back and forth in his statements on certain theological details, but in the end, he affirmed his Reformation convictions and died at the stake as a Protestant martyr on 21 March 1556.
Theologically, Cranmer appears to have passed through several phases. At different times, his views had affinities with Renaissance Catholic, Lutheran, and Swiss Reformed teachings. Nevertheless, there seems to be a consistent underlying theological base in his thought, and he passed this thought on through the Book of Common Prayer, the basics of the Anglican Catechism, the Articles of Religion, some of the Homilies, and his personal influence upon his Elizabethan successor, Matthew Parker.
What is Cranmer's theological base? It is three-fold: loyalty to Scripture, respect for ancient catholic tradition, and rejection of some medieval Roman developments. Cranmer tried to follow Scripture and the ancient Church Fathers while rejecting universal papal authority, medieval theories of the Mass, and the cult of the saints. All of his private opinions were not accepted as official Anglican positions, but Cranmer did pass on a heritage for Anglicans. In his generally reformed principles, he was followed by Parker, Jewel, Hooker, and countless other Anglicans.
Saturday, March 13, 2010
Fourth Sunday in Lent- Refreshment Sunday
Over the centuries, this Fourth Sunday in Lent has had a number of associations, and the BCP collect and lessons reflect some of these. Perhaps the oldest association was an Eastern celebration of the Holy Cross, which may be reflected in the Epistle choice mentioning Jerusalem. One popular name, "Refreshment Sunday," refers to the Gospel about feeding the five thousand. In traditional Roman rite use, this was also the Sunday known as "Rose Sunday" with rose rather than violet vestments.. Finally, in medieval England, this Sunday became known as "Mothering Sunday" because of visits and special offerings for the mother church of each diocese. In some parts of England, the mothering theme developed to allow servants, apprentices and students to visit their mothers on this day.
All of these tidbits can be interesting. In addition, the Epistle from Galatians 4 emphasizes divine promises, and the Gospel from John 6 points to Jesus' prophetic role. However, my thoughts keep returning to collect:
All of these tidbits can be interesting. In addition, the Epistle from Galatians 4 emphasizes divine promises, and the Gospel from John 6 points to Jesus' prophetic role. However, my thoughts keep returning to collect:
GRANT, we beseech thee, Almighty God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace may mercifully be relieved; through our Lord and Saviour Jesus Christ. Amen.
Although the mood of Lent lightens a bit today before we move on toward Passiontide, we must keep remembering the gravity of our sins and our great need for divine grace.
Saturday, February 27, 2010
Second Sunday in Lent- Humble Faith
The Gospel for the Second Sunday in Lent is unusal; it is a story where our Lord encounters a Gentile supplicant in St. Matthew 15:21 ff. This selection about the Phoenician women is striking. Christ and His disciples have crossed into pagan territory, and she is a descendant of the detested ancient Canaanites. In her need and concern for her daughter, she is desperate enough to ask the Jewish teacher for help.
Our Lord faces this situation in a low-key way, a way that puts both Christ's disciples and the Gentile woman to the test. The disciples just want her to be sent away. Then our Lord points out to her that His earthly ministry is focused on Israel. But she refuses to give up. She has faith in Him, and she humbly begs for even the slightest crumb of mercy. Thus her daughter is healed.
Two points about this passage strike me today. 1) Being close followers of Christ does not always make people as wise, compassionate or strong in faith as they should be. 2) Being outside the traditional community of faith does not always mean that people are lacking in personal faith in Jesus.
So let each of us consider our situations. If we feel like outsiders- if we feel that we are not one of the closest disciples, Christ can still help us if we have faith in Him. And if we do feel that we are close disciples- if we feel that we belong to the right religious circles, we should not be hasty in our judgments of others. We may be the ones lacking in humility and insight. The depth of others' faith may be surprising and allow Christ to work in their lives in ways that we do not expect.
Our Lord faces this situation in a low-key way, a way that puts both Christ's disciples and the Gentile woman to the test. The disciples just want her to be sent away. Then our Lord points out to her that His earthly ministry is focused on Israel. But she refuses to give up. She has faith in Him, and she humbly begs for even the slightest crumb of mercy. Thus her daughter is healed.
Two points about this passage strike me today. 1) Being close followers of Christ does not always make people as wise, compassionate or strong in faith as they should be. 2) Being outside the traditional community of faith does not always mean that people are lacking in personal faith in Jesus.
So let each of us consider our situations. If we feel like outsiders- if we feel that we are not one of the closest disciples, Christ can still help us if we have faith in Him. And if we do feel that we are close disciples- if we feel that we belong to the right religious circles, we should not be hasty in our judgments of others. We may be the ones lacking in humility and insight. The depth of others' faith may be surprising and allow Christ to work in their lives in ways that we do not expect.
Saturday, February 20, 2010
First Sunday in Lent- A Reflection on Temptation
This post is slightly different from most of my recent ones; it is an abridged version of my homily for the day.
The Gospel for the First Sunday in Lent is the familiar story of Christ's great Fast and Temptation (St. Matt. 4:1-11). As He was beginning His public ministry, our Lord withdrew to the Judean wilderness for a period of devotion. There the Tempter came and sought to catch Him in a moment of weakness. Satan used appealing lures, and even tried to confuse matters by quoting Scripture. St. Matthew tells us that there were three parts to the Temptation.
First, the Tempter tried to appeal to the needs and wishes of the physical nature. He urged Christ to satisfy His hunger by turning stones into bread. Of course, Christ rejected this temptation. His work was to have a spiritual foundation, not a material one. He recognized and responded to human physical needs, but meeting those needs was not His main mission. He had come to bring the bread of heaven, the living Word of God, the source of true and eternal life.
Secondly, the Tempter tried to appeal to the natural human desire for approval and praise. The crowds in the streets would have really been impressed (at least for a few days) if Jesus had jumped from the pinnacle of the Temple to the pavement below without being hurt. Again Christ rejected the temptation. Jumping from the Temple would have tested the Father's mercy. It would have also caused some people to accept Jesus as Messiah for the wrong reason.; that is, from sheer amazement rather than from spiritual conviction.
Thirdly, the Tempter tried to use the appeal of worldly success and power. This temptation was basically political. If Jesus would only accept him as master, Satan offered great worldly influence and power. With such power, Christ would be able to order earthly society as He saw fit. Christ also rejected this great temptation. Submitting to the Evil One would corrupt everything that He tried to accomplish. Christ's kingdom was to have a completely different nature. It was to be a holy and spiritual kingdom based upon loyalty to Almighty God, the heavenly Father.
Thus, our Lord Jesus Christ rejected the three great temptations of the devil. Compromising with Satan was wrong. No end or goal, no matter how good it might seem, could justify truly evil means. Christ committed Himself and His ministry to the holy principles of His heavenly Father. He would remain steadfast in the paths of righteousness even when it meant rejection by the crowds and a tortuous death on the Cross.
In certain respects, the Temptation of Christ was unique. No one else has ever had to make such far-reaching spiritual choices. And no one else has ever resisted temptation so completely, without a trace of sin. Christ obeyed the heavenly Father's will, and through His perfect obedience, He became the Redeemer of all those who have a living faith in Him.
Yet, despite the uniqueness of Christ's Temptation, there are certain similarities with the temptations that all human beings face. We all face temptations for the same basic things: material comfort, human approval, and worldly influence. We could consider countless examples of how these basic temptations take place in our lives. At work and in our families, we are constantly tempted to place our desires for comfort, approval, or power above our spiritual and moral principles. However, today let us consider a corporate application to Christ's Church.
First, the Church has temptations of a physical or material nature. There is a tendency for parishes, dioceses and denominations to become too concerned about the material needs of the organization or for the physical needs of those we serve.
Now certainly, the Church must recognize that human beings have physical needs. We are to provide for the Church itself, and we are to reach out to feed the hungry, clothe the naked and so forth. But as we do these things, we must be aware of dangers and refuse to compromise with evil. We must always remember that being a social welfare agency is not the primary mission of Christ's Church. Although physical bread is needed, the Church's primary mission is the spiritual feeding of souls through Word and Sacrament.
Secondly, the Church is sometimes tempted to seek human approval in the wrong ways. Many contemporary religious groups try to dazzle or entertain people into being Christians. Sometimes, people seem to put God to the test by suggesting that flashy or emotional displays are at the heart of faith.
Although there may be dramatic moments in the life of faith, God more often has chosen to manifest Himself in simple and subtle ways. We must not do things just to impress the crowds on the street. Those who go to worship just for the spectacle are missing the Biblical message.
Thirdly, the Church is often tempted by worldly success or power. Over the centuries, Christianity has succumbed to this temptation repeatedly. For the sake of worldly influence, the Church has often compromised itself with emperors, kings and parliaments, with bureaucrats and corporations, with trade unions and political parties.
Certainly, the Church has a mission to all kinds of people, and individual Christians may be called to express their values in various social or political settings. However, the Church itself must avoid being bound too closely with any worldly power. The Church is the representative of a spiritual kingdom which transcends all earthly powers. As the Church, we are called to proclaim Christ as Savior and to embody His spiritual and moral mission.
In conclusion, Lent is a time for us to pause and be more aware of the nature and dangers of temptation. We need to recognize our weaknesses and our actual sins. We need to repent and seek divine grace. This is true of us as individuals; it is also true of the Church which is often caught up in the temptations of the world, the flesh and the devil. There is hope in all these temptations because Christ has already triumphed over Satan and won a victory for the faithful of all times. Christ is with us, and He can strengthen us as we face temptation, individually and corporately.
The Gospel for the First Sunday in Lent is the familiar story of Christ's great Fast and Temptation (St. Matt. 4:1-11). As He was beginning His public ministry, our Lord withdrew to the Judean wilderness for a period of devotion. There the Tempter came and sought to catch Him in a moment of weakness. Satan used appealing lures, and even tried to confuse matters by quoting Scripture. St. Matthew tells us that there were three parts to the Temptation.
First, the Tempter tried to appeal to the needs and wishes of the physical nature. He urged Christ to satisfy His hunger by turning stones into bread. Of course, Christ rejected this temptation. His work was to have a spiritual foundation, not a material one. He recognized and responded to human physical needs, but meeting those needs was not His main mission. He had come to bring the bread of heaven, the living Word of God, the source of true and eternal life.
Secondly, the Tempter tried to appeal to the natural human desire for approval and praise. The crowds in the streets would have really been impressed (at least for a few days) if Jesus had jumped from the pinnacle of the Temple to the pavement below without being hurt. Again Christ rejected the temptation. Jumping from the Temple would have tested the Father's mercy. It would have also caused some people to accept Jesus as Messiah for the wrong reason.; that is, from sheer amazement rather than from spiritual conviction.
Thirdly, the Tempter tried to use the appeal of worldly success and power. This temptation was basically political. If Jesus would only accept him as master, Satan offered great worldly influence and power. With such power, Christ would be able to order earthly society as He saw fit. Christ also rejected this great temptation. Submitting to the Evil One would corrupt everything that He tried to accomplish. Christ's kingdom was to have a completely different nature. It was to be a holy and spiritual kingdom based upon loyalty to Almighty God, the heavenly Father.
Thus, our Lord Jesus Christ rejected the three great temptations of the devil. Compromising with Satan was wrong. No end or goal, no matter how good it might seem, could justify truly evil means. Christ committed Himself and His ministry to the holy principles of His heavenly Father. He would remain steadfast in the paths of righteousness even when it meant rejection by the crowds and a tortuous death on the Cross.
In certain respects, the Temptation of Christ was unique. No one else has ever had to make such far-reaching spiritual choices. And no one else has ever resisted temptation so completely, without a trace of sin. Christ obeyed the heavenly Father's will, and through His perfect obedience, He became the Redeemer of all those who have a living faith in Him.
Yet, despite the uniqueness of Christ's Temptation, there are certain similarities with the temptations that all human beings face. We all face temptations for the same basic things: material comfort, human approval, and worldly influence. We could consider countless examples of how these basic temptations take place in our lives. At work and in our families, we are constantly tempted to place our desires for comfort, approval, or power above our spiritual and moral principles. However, today let us consider a corporate application to Christ's Church.
First, the Church has temptations of a physical or material nature. There is a tendency for parishes, dioceses and denominations to become too concerned about the material needs of the organization or for the physical needs of those we serve.
Now certainly, the Church must recognize that human beings have physical needs. We are to provide for the Church itself, and we are to reach out to feed the hungry, clothe the naked and so forth. But as we do these things, we must be aware of dangers and refuse to compromise with evil. We must always remember that being a social welfare agency is not the primary mission of Christ's Church. Although physical bread is needed, the Church's primary mission is the spiritual feeding of souls through Word and Sacrament.
Secondly, the Church is sometimes tempted to seek human approval in the wrong ways. Many contemporary religious groups try to dazzle or entertain people into being Christians. Sometimes, people seem to put God to the test by suggesting that flashy or emotional displays are at the heart of faith.
Although there may be dramatic moments in the life of faith, God more often has chosen to manifest Himself in simple and subtle ways. We must not do things just to impress the crowds on the street. Those who go to worship just for the spectacle are missing the Biblical message.
Thirdly, the Church is often tempted by worldly success or power. Over the centuries, Christianity has succumbed to this temptation repeatedly. For the sake of worldly influence, the Church has often compromised itself with emperors, kings and parliaments, with bureaucrats and corporations, with trade unions and political parties.
Certainly, the Church has a mission to all kinds of people, and individual Christians may be called to express their values in various social or political settings. However, the Church itself must avoid being bound too closely with any worldly power. The Church is the representative of a spiritual kingdom which transcends all earthly powers. As the Church, we are called to proclaim Christ as Savior and to embody His spiritual and moral mission.
In conclusion, Lent is a time for us to pause and be more aware of the nature and dangers of temptation. We need to recognize our weaknesses and our actual sins. We need to repent and seek divine grace. This is true of us as individuals; it is also true of the Church which is often caught up in the temptations of the world, the flesh and the devil. There is hope in all these temptations because Christ has already triumphed over Satan and won a victory for the faithful of all times. Christ is with us, and He can strengthen us as we face temptation, individually and corporately.
Wednesday, February 17, 2010
The First Day of Lent, Commonly Called Ash Wednesday
From at least the second century, Christians seem to have observed a period of fasting and repentance before the Easter celebration of Christ's Resurrection. Over the years this period expanded, and in the sixth century Latin Church, it was set at 46 days so that there would be 40 penitential days (the six Sundays may be in a somber church season but they are still little Easters).
The use of ashes from palms as a sign of penitence was a development of the Middle Ages.
The key to observing the day and the season is found in the Scripture lessons for the day. They all stress the spiritual aspects of fasting and repentance. The Gospel from St. Matthew 6 is clear that a disciple's attitude is very important. Our Lord assumes that His followers will fast. However, they are not to be hypocritical and ostentatious. Therefore, as we think of this day and the whole Lenten season, let us focus on devotion to the heavenly Father. External acts of devotion can be useful, but the main point is laying up treasure in heaven through Christ.
Saturday, February 13, 2010
Quinquagesima- The Sunday next before Lent
This Sunday, Quinquagesima, is the fiftieth day before Easter and the Sunday before Ash Wednesday. The Collect, Epistle and Gospel for the Sunday are rich in many things that Christians need to hear and think about. For example, the collect reminds us of our needs, and it requests divine aid so that our efforts may be filled with a charitable or loving attitude. If we approach Lenten devotion without love, our deeds "are nothing worth."
The Gospel from St. Luke 18 talks about Christ's Way of the Cross. It also shows us two kinds of blindness. The blind beggar by the Jericho road suffered physical blindness, but through his faith in Jesus, he was healed fairly easily. The twelve closest disciples, on the other hand, suffered from a spiritual blindness. They thought that Jesus was the Messiah, but they had not yet understood His way of being the Messiah. They had not yet come to see that He was the Messiah who was the Suffering Servant. It would take longer to cure them of their blindness. Only by following Him through the difficult days would they come to appreciate His true triumph at the Resurrection.
As we approach the beginning of Lent, we can employ these themes as part of the examination of our souls. Are we motivated by love as we seek to do good? In what ways have we been spiritually blind? Do we see the necessity of Christ's suffering and death for our redemption? And are we willing to follow Jesus Christ through the the difficulties of the Way of the Cross? Only through the aid of the Holy Ghost "poured into our hearts" can we move beyond our failings and begin to answer these questions in a positive manner.
The Gospel from St. Luke 18 talks about Christ's Way of the Cross. It also shows us two kinds of blindness. The blind beggar by the Jericho road suffered physical blindness, but through his faith in Jesus, he was healed fairly easily. The twelve closest disciples, on the other hand, suffered from a spiritual blindness. They thought that Jesus was the Messiah, but they had not yet understood His way of being the Messiah. They had not yet come to see that He was the Messiah who was the Suffering Servant. It would take longer to cure them of their blindness. Only by following Him through the difficult days would they come to appreciate His true triumph at the Resurrection.
As we approach the beginning of Lent, we can employ these themes as part of the examination of our souls. Are we motivated by love as we seek to do good? In what ways have we been spiritually blind? Do we see the necessity of Christ's suffering and death for our redemption? And are we willing to follow Jesus Christ through the the difficulties of the Way of the Cross? Only through the aid of the Holy Ghost "poured into our hearts" can we move beyond our failings and begin to answer these questions in a positive manner.
Saturday, February 06, 2010
Sexagesima- Sowing the Word
The Second Sunday before Lent or Sexagesima (Latin- "sixtieth") continues to lead us to prepare for greater efforts in Christian devotion and service. But although we must prepare for greater efforts, the Collect reminds us that we "put not our trust in any thing that we do." The Gospel from St. Luke 8 is one of the accounts about the Parable of the Sower. Besides occurring in three of the Gospels, this Parable is also special because in the text Christ Himself develops an allegorical interpretation. In biblical studies, a distinction is often made between parable and allegory. In this context, a parable is a brief story that illustrates one key point; an allegorical interpretation, on the other hand, develops more symbolic details.
Thus, one can say that the Parable of the Sower points out that the seed (the Word of God) is sown in different soils but still produces much fruit. The allegorical interpretation goes on to look at the different soils, the different kinds of people who receive the Word of God. Very often we want to consider what kind of soil we are or how we might become more receptive soil. From an individual perspective, our receptivity is something to consider. However, it seems that the text was primarily addressing the other end of the process. In other words, the point was not mainly about what kind of people might make productive disciples. Instead, Jesus' disciples were being instructed about His ministry and about how they were to participate in that ministry. The seed had to be sowed; the Word had to be spread. The great Sower and His helpers had a job to do, and they were to spread the Word regardless of the response it received in diverse circumstances. Although every hearer would not produce good results, some would, and those would produce abundantly.
As we consider evangelism and mission, modern Christians often seem to worry too much about the kind of soil. Sometimes, planting churches and choosing mission projects seem to be becoming social sciences more than exercises in faithfulness. Of course, we should show some prudence in our sowing. The seed does need some good soil. We Christians should make preparations and look for good ministry opportunities. Yet, we must not be too anxious about such details. The Word that is sown is God's Word, and ultimately, He is the One who brings any abundant harvest. We must not trust so much in our own efforts; rather we must learn to trust in the power of God's Word.
Thus, one can say that the Parable of the Sower points out that the seed (the Word of God) is sown in different soils but still produces much fruit. The allegorical interpretation goes on to look at the different soils, the different kinds of people who receive the Word of God. Very often we want to consider what kind of soil we are or how we might become more receptive soil. From an individual perspective, our receptivity is something to consider. However, it seems that the text was primarily addressing the other end of the process. In other words, the point was not mainly about what kind of people might make productive disciples. Instead, Jesus' disciples were being instructed about His ministry and about how they were to participate in that ministry. The seed had to be sowed; the Word had to be spread. The great Sower and His helpers had a job to do, and they were to spread the Word regardless of the response it received in diverse circumstances. Although every hearer would not produce good results, some would, and those would produce abundantly.
As we consider evangelism and mission, modern Christians often seem to worry too much about the kind of soil. Sometimes, planting churches and choosing mission projects seem to be becoming social sciences more than exercises in faithfulness. Of course, we should show some prudence in our sowing. The seed does need some good soil. We Christians should make preparations and look for good ministry opportunities. Yet, we must not be too anxious about such details. The Word that is sown is God's Word, and ultimately, He is the One who brings any abundant harvest. We must not trust so much in our own efforts; rather we must learn to trust in the power of God's Word.
Monday, February 01, 2010
The Presentation of Christ and the Purification of Saint Mary the Virgin
February 2 is the fortieth day after Christmas, and it has sometimes been considered the real end of the Christmas celebrations. Traditionally, the feast was called Candlemas in the Western Church because liturgical candles were blessed on this day. But that was just a quaint detail. The primary significance of the day is shown by the Gospel from St. Luke 2.
On the fortieth day after Christ's birth, it was time for His mother to undergo the purification rites prescribed by Jewish Law (St. Luke 2:22). It was also the time to present Jesus to the priests and to redeem Him as His mother's firstborn son. As he does repeatedly, St. Luke reminds us that the Holy Family followed the customs of Jewish piety and devotion to the Law. Of all women, the Virgin certainly did not need real purification; neither did the Christ Child truly need redeeming. However, they chose to fulfill all righteousness, to follow the Law perfectly. In doing so, they obeyed the Law and pointed to the human need for purification and redemption. In the words of the Prayer Book Collect for the Day, the divine "Son was this day presented in the temple in substance of our flesh, so we may be presented unto [God] with pure and clean hearts ... by Jesus Christ our Lord."
Saturday, January 30, 2010
The Sunday called Septuagesima
Traditional Books of Common Prayer preserve the long-standing custom of a pre-Lenten season. From the sixth century until the 1960's, calendars in the Western Church called the third Sunday before Lent "Septuagesima," the Latin for "seventy." Although other possible interpretations have been offered, the names of this Sunday and the following two seem to be based on a rough approximation of the number of days before Easter. Septuagesima is actually 63 days before Easter, Sexagesima (Latin "sixty") is 56 days before Easter and Quinquagesima (Latin "fifty") is 49 days before Easter.
Two factors may have been involved in establishing the pre-Lenten season: 1) the need for special supplications during Lombard invasions of Italy and natural disasters of the sixth century, and 2) the fact that the Eastern Orthodox had a longer season of Lent. In any case, we might call these Sundays "semi-penitential." They are not quite like Lent, but traditionally they have used somber-colored vestments and have omitted certain joyful praises such as the GLORIA IN EXCELSIS. In such ways, worshippers are reminded of a shift in emphasis, of a transition from the glorious celebrations of Christmas and Epiphany to serious reflections during Lent.
Two factors may have been involved in establishing the pre-Lenten season: 1) the need for special supplications during Lombard invasions of Italy and natural disasters of the sixth century, and 2) the fact that the Eastern Orthodox had a longer season of Lent. In any case, we might call these Sundays "semi-penitential." They are not quite like Lent, but traditionally they have used somber-colored vestments and have omitted certain joyful praises such as the GLORIA IN EXCELSIS. In such ways, worshippers are reminded of a shift in emphasis, of a transition from the glorious celebrations of Christmas and Epiphany to serious reflections during Lent.
Saturday, January 23, 2010
Third Sunday after Epiphany
The 1928 Book of Common Prayer shifted the traditional Gospel (St. John 2:1ff) from the Second Sunday after Epiphany to this Sunday. Since in this particular year the Prayer Book season of Epiphany is ending this week, the themes of this Gospel have a heightened significance in our meditations. The account of the Wedding at Cana is sometimes familiar because of its mention in the Form of Solemnization of Matrimony. Certainly, we can take this event as one indication, among others, of our Lord's honor for traditional marriage. In addition, the story points to Jesus as Lord of creation who can do things that no one else can. There are also other themes in the passage such as the transformation of traditional Jewish rituals into the "new wine" of the Gospel- and indeed not just any wine but the best wine.
All of these themes point to the conclusion in St. John 2:11- "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him."
Like other Epiphany readings, this Gospel has the theme of manifestation or epiphany. Even as a wedding guest, Jesus shows forth divine glory. The miracle is a sign; it leads His disciples to believe. They certainly do not understand everything, but they do have faith in Him. All of God's works of creation, redemption, and sanctification can be signs for us. One of their great purposes is to lead us to believe in Christ Jesus. And in faith, this week, we can end the season of Epiphany saying the antiphon that we started with: "The Lord hath manifested forth his glory; O come, let us adore him."
Friday, January 15, 2010
A Prayer for Babes within the Womb
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 comes to thy eternal joy; through Jesus Christ our Lord. Amen.
Saturday, January 09, 2010
First Sunday after Epiphany
Although some liturgical traditions observe the Baptism of our Lord on the first Sunday after Epiphany, traditional Books of Common Prayer follow a different custom. From the 1549 Prayer Book through that of 1928, the first Sunday after Epiphany continues St. Luke's account of Christ's childhood. Indeed, although not an official title, we might say that this Sunday is in effect an Anglican feast of the Holy Family. For the life of the Holy Family is central in the Gospel for Epiphany I.
As we look at this Gospel, we see that Luke stresses that Mary and Joseph were observant Jews who customarily went to Jerusalem for the Passover. And as Jesus approached maturity, He also fulfilled the precepts of the Law by going to Jerusalem for the great feast. Furthermore, He did not merely attend the observance; He delighted in the opportunity to discuss the Law with the great teachers.
Of course, in the confusion of the festival, we know that Jesus was left behind, that His parents eventually noticed His absence from their Galilean group, and that they went back to find Him in the Temple. Obviously, they were worried while the young Jesus was content to be about His heavenly Father's business.
In most families, this might have been a tense reunion. However, the Gospel tone is filled with a gracious and loving spirit from the parents and the child.
So it seems that among other things, this simple account teaches us about family ideals. Respect for God's commandments should be the overriding concern for sound family life. And if that piety is sincerely followed, then the glitches that are bound to arise in even the best family can be handled with love and grace. Even as Mary and Joseph took their responsibilities seriously, they recognized that their special son was going to develop spiritual independence. Even as the adolescent Jesus pursued His heavenly Father's business, He respected His earthly parents' authority. May we have the grace to follow the Holy Family's pattern in our troubled society.
Wednesday, January 06, 2010
Epiphany
Aside from Good Friday-Easter and Pentecost, Epiphany is the third oldest Christian observance. Yet, it is a Christian feast barely noticed in American society. The irony for me is that the neglect of this holy day by our society seems to make it even sweeter. On Epiphany, there aren't a lot of semi-pagan revelings. There aren't a lot of things to buy or eat. There aren't a lot of visits to relatives. So except for the usual demands of daily life, one can focus on the religious meanings of Epiphany. One can begin to focus on the various epiphanies or manifestations of Jesus the Christ. The historic associations of this feast can help us pull together thoughts about Christ's birth, His manifestation to the gentiles represented by the Magi, and the beginning of His public ministry with His baptism.
So today let us think about the manifestation of the glory of God for our salvation. Into our everyday world- a world of cold dark winter nights, of sniffles and sick children, of household chores and repairs, of the daily grind of work, of aging loved ones, of disturbing news from around the globe- into this world, God shines the glorious light of His truth, love, and grace. Whether into our private prayers, readings and contemplation or into a low-key weekday Eucharist, this same God is reaching out to manifest Himself to us. "The Lord hath manifested forth his glory; O come, let us adore him."
So today let us think about the manifestation of the glory of God for our salvation. Into our everyday world- a world of cold dark winter nights, of sniffles and sick children, of household chores and repairs, of the daily grind of work, of aging loved ones, of disturbing news from around the globe- into this world, God shines the glorious light of His truth, love, and grace. Whether into our private prayers, readings and contemplation or into a low-key weekday Eucharist, this same God is reaching out to manifest Himself to us. "The Lord hath manifested forth his glory; O come, let us adore him."
Tuesday, January 05, 2010
Te Deum
As Christmastide draws to a close, it strikes me that one of the great things about the season is saying the Daily Office with the Te Deum. Of course, this canticle is said at other times, but its beauty and meaning are highlighted for me after its absence during Advent. Regardless of who wrote it and despite any translation issues in some versions, this magnificent creedal hymn brings home the truth of the Incarnation. It also gives me the sense of joining in with 15 or so centuries of the faithful. And although I haven't heard it sung for a while, it still echoes in my head as it was beautifully and prayerfully done by small choirs in the days of yore. It has aided my appreciation of the faith "of the holy Church throughout all the world."
Saturday, January 02, 2010
Second Sunday after Christmas
This Sunday which only occurs four out of seven years has tended to be neglected. Christmastide is winding down, and Epiphany is not yet here. The collect and lessons reflect this interim quality. The collect refers to the light of the Incarnation and moves on to the light shining forth in our lives. The Gospel continues from the account of Holy Innocents in St. Matthew 2. It reminds us of the dangers to the Christ Child from worldly rulers. And this in turn leads us to another aspect of His humility, growing up in a Galilean village rather than in a royal Judean city.
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