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.

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."

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.

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.

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."

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."

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.