Autumnal Ember Days

This Wednesday, Friday, and Saturday are the traditional autumn Ember Days (after the feast of the Holy Cross on September 14). These seasonal days of fasting and prayer seem to have originated at Rome by at least the third century, and they were probably Christian days of fasting in contrast to pagan feasts near changes of the seasons. Slowly the observance spread throughout the Western Church, and in the early Middle Ages, the days also became associated with ordinations.

Until liturgical revisions of the 1960s and 1970s, Anglican, Lutheran, and Roman Catholic liturgies included Ember Day prayers. However, newer liturgies made them optional, and the Ember Days practically disappeared in many places. Those who still use the 1662 Book of Common Prayer find two Ember Day prayers for those to be ordained included among the general prayers. The 1928 Book of Common Prayer has an additional general prayer for the increase of the ministry and a set of Ember Day propers. The Collect for the Day also focuses on the increase of candidates for ministry rather than on actual ordinations. The 1962 Canadian BCP includes propers for each set of Ember Days. The autumn theme focuses on Christian labor.

It is certainly appropriate to have seasonal days of prayer and fasting. It is also fitting for us to pray for ordained vocations. The Church always needs candidates with sound spiritual, moral, and mental qualities to pursue ordination. Those already ordained also need the Church's prayers that they may fulfill their vocations in a godly manner.

Labor Day and Christian Vocation

I must admit that I have never considered American Labor Day an important holiday. I grew up in a rural area where Labor Day was often viewed as an urban holiday. Most people where I lived tended to ignore the day. Even the schools in my county did not include this holiday till I was in my early teens. At most, Labor Day was sometimes an evening to fry fish, grill burgers, or make ice cream. Over the years, the observance has slowly become a part of the landscape all over the US. Religiously speaking, in some churches that I have attended, the Sunday before Labor Day has often been a day to add a little prayer for all people in their work.

However, the concept of Christian vocation does deserve more attention than we often give it. St. Paul's epistles repeatedly remind believers that they have been called in various ways to various stations in life and to various forms of service. Although a vocation to ordained ministry is certainly important, Christian vocation is a broader concept. A vocation is also more than a job or an occupation, although a job or an occupation can be part of the way an individual Christian expresses his/her vocation. In fact, every Christian has a general vocation or calling to faith in Christ expressed in all of life. Each Christian also has a unique combination of sub-vocations, including job(s), varied family and social roles, community responsibilities, and religious service.

Such a view of vocation goes back to the Scriptures and was renewed during the Reformation era by Luther and other reformers. In the BCP, the General Intercession in Family Prayer asks that every member of the Church "in his vocation and ministry, may serve thee faithfully" (1928 BCP, p. 590). And the Prayer "For Every Man in his Work" speaks of  "our several callings" (1928 BCP, p. 44). Labor Day is an appropriate time for us to pause and consider how we may be of greater service to God in all our callings or vocations.

Pentecost 2017

Over the years, I have commented on Pentecost or Whitsun week in a variety of ways. The readings and liturgical resources from the Prayer Book are rich. All remind us of the special work of God the Holy Spirit that began among the disciples fifty days after Christ's Resurrection and ten days after His Ascension. This year, I would like to focus on the work of the Holy Spirit by juxtaposing two contrasting passages from the Gospel of John.

The first verse is John 3:8 -"The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” These words of our Lord stress the mystery and the freedom associated with the work of God the Holy Spirit. It is not tangible and not always predictable. It goes beyond our normal human categories and expectations.

The other passage is John 16:13-14 - "When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you" (ESV). These words of our Lord emphasize the truth and continuity of divine revelation. Although Pentecost marks a new phase in the work of God the Holy Spirit, the Spirit continues the work of God the Son, Jesus Christ. Despite the mystery and sometimes unexpected details, the truth is the same. The Spirit is free but orderly and not chaotic. If we want to understand the Holy Spirit's work in the Church and in our lives, we must always relate it to those things revealed in the life and work of Jesus Christ.

Thus, we Christians need balance in our responses to the work of the Holy Spirit. We need to be open to some new and surprising applications, but we also need to maintain a sense of continuity. There are three divine Persons but only one God and one divine revelation.

Ascension Day- Acts 1: 1-11; Luke 24: 49-53

Thursday May 25 was the fortieth day after Easter, the commemoration of Christ's Ascension. Because it falls on a weekday, modern Christians have often ignored this ancient and biblically based observance. However, the Ascension of our Lord is a teaching of Scripture and the ancient creeds, and if we pause to consider, it has deep meanings for us as believers.

Let us consider three meanings of the Ascension. 1) The Ascension marks Jesus' return to His heavenly Father and the completion of the earthly ministry He began at the Incarnation. Although God the Son, the eternal Word of God, was at work before and has been at work since, those thirty odd years were unique in human history and in God's work for human salvation. The Ascension marks a glorious completion of Christ's earthly ministry.
2) As Christ tells His followers more than once in the Gospel according to St. John, His return to the Father also prepares the way for a new and powerful working of God the Holy Spirit among human beings. As long as Jesus was physically present on earth, the disciples would tend to be localized in Palestine. His return to heaven and the new descent of the Holy Spirit means that the Christian mission can become universal.
3) Christ's return to the heavenly Father means that His followers everywhere have a heavenly mediator and intercessor at the right hand of the Father. Our Lord watches over us in all places and times and intercedes for our well-being and eternal salvation. So His Ascension is a strengthening reminder of all that He has done and is doing to pour His grace into our lives.

Rogation Sunday and Rogation Days- John 16:23-33

The Fifth Sunday after Easter and the Monday, Tuesday and Wednesday of the following week are associated with the word "rogation"- from one Latin word for "pray." In other posts, I have commented on  about praying "in Christ's name" and on the meaning and history of Rogation in the liturgical calendar.

This year, my perspective is more personal. In the last couple weeks, illnesses in the family have driven home again the importance, the privilege, and the graces associated with prayer in a variety of forms and from a variety of sources.
Whether from the Book of Common Prayer, the Bible, other devotional sources, or extemporaneous promptings, prayer is so important throughout each day. May our prayers in all forms remain lively expressions of faith! May we never take this gift for granted! In the words of a nineteenth-century gospel song- "What a privilege to carry/Everything to God in prayer."

Smells and Bells?

The expression "smells and bells" has often been used among Anglicans and others to refer to high celebrations of the Eucharist using incense and small altar bells. Technically speaking, both practices are adiaphora or indifferent matters, which may or may not be used to embellish a particular service, Recently, I have heard several comments on these matters and have decided to add my observations.

First, let us turn to the use of incense. Incense also has a long history in many religions, including the Jewish Temple. Incense has several uses: the smoke symbolizes  prayers rising heavenward, it has been a costly (sometimes lovely) offering to divine honor. Frankly, it has also been used as a practical cover for the smells of ancient sacrificial cults or for musty church buildings.

Before Constantine, incense seems to have been avoided by Christians because of the association with the pagan emperor cult. After the fourth century, Christian use of incense seems to have slowly increased, and in the medieval Latin Church, it became associated with scholastic theories of the Mass. For this reason, beginning in the sixteenth century, Anglicans tended to abandon the use of incense in worship. Despite occasional exceptions, incense did not make a come back among Anglicans till the nineteenth-century Tractarian and Ritualist movements. Since then, some Anglicans have seen incense simply as an aesthetic embellishment; others have viewed it as a serious affirmation of spirituality.

There is also another consideration regarding incense. Some people (including the writer) may have allergic and asthmatic reactions to strong scents including incense. A number of Anglicans have told me of such adverse physical reactions. So if a cleric or congregation wants to use incense on occasion, people should know in advance, and there should be another service without incense for those incense harms. 

Secondly, let us and consider bells. Bells have a long history in many religions. They have been used to get attention, to express sorrow, to express joy, and to mark especially significant moments. In Western Christianity, the Sanctus or altar bells date from the Middle Ages, and their increasing use seems related to the history of certain medieval theories of the Eucharist. They have been rung at several points, particularly at each "holy" in the Sanctus and before and after Christ's Words of Institution. Some Anglicans over the centuries have opposed the use of altar bells at the Eucharist. Some have simply viewed them as a disruption in quiet services. And some Anglicans are fond of altar bells as audible reminders of important liturgical points.

To conclude, smells and bells are adiaphora or optional. They may be uplifting for some people in some services, or they may be distracting to some. But ultimately, they are optional, and their use or omission is not necessarily an expression of doctrine.

Easter 2017

I often find myself a little lost for words about Easter. The Resurrection of our Lord Jesus Christ is the overwhelming expression of divine power and grace in all human history. Sermons, hymns, and liturgies are important and humanly necessary responses, and yet they only scratch the surface. So for me, the reading of a resurrection Gospel and basic prayers of thanksgiving, including a simple early Communion service, make the point as well as the largest and most theatrical liturgies.

The Lord is risen! Christ is risen indeed! Thanks be to God. Alleluia!

Thoughts on Good Friday- John 18-19

I did not manage to observe Good Friday the way I planned. Unexpected events disrupted my schedule. Nevertheless, I did hear some impressive homilies/meditations and music over the media. In my drives, I also dropped in on two services. The clergy and others who make these services possible are to be commended for their efforts and their witness to the cross of Christ. And it was important to me to be present for at least short times in churches with other Christians who were also thinking of Christ's sacrifice for our salvation.

Most importantly for my spirituality, there were a few moments when I really meditated on some of the collects and the Passion Gospel from St. John. My heart and mind focused on the meaning of it all. I prayed the Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy upon us sinners") for myself, my family, and all people, and a sense of simple gratitude for divine love and grace flooded over me. So although  my personal plans for spending the day were derailed, God still used Good Friday to speak to me. Thanks be to God, the Father, and the Son, and the Holy Spirit for the mighty and fearsome deeds of redemption and for His loving grace!

Palm Sunday?

Most contemporary Christians, even those who do not use many rituals/ceremonies,  know the Sunday before Easter as Palm Sunday. And on the first day of the week before Christ's Crucifixion and Resurrection, the Gospel account of people praising Jesus and waving or strewing palm branches (in Matthew 21 and other places) is lovely and meaningful. As believers, we certainly think that Jesus was the Christ and deserved to be honored as a king coming in peace. So reading the Palm Gospel is appropriate, and there is nothing inherently wrong with having a few leaves of palms or other tress in commemoration.

Unfortunately, there are problems associated with this day from the first century onward. The crowd that praised Jesus did not really understand or appreciate Him. Five days later, some of the same people may have been yelling "crucify him."
In addition, from about the 8th century, the medieval church got carried away with the ceremony of the Palms. It became more and more elaborate, and in the popular consciousness overshadowed the more ancient liturgical emphasis of the Passion Gospel. So it should not be surprising that in 1549 Archbishop Cranmer tried to shift the emphasis. The ceremony of the Palms was abolished, and from then through 1662, Anglican Prayer Books simply called the day "The Sunday next before Easter." Even the American revision of the Book of Common Prayer in 1928 remained subdued in calling the day "The Sunday next before Easter, commonly called Palm Sunday."

Over the years, it seems that we have seen a repeat of the medieval developments. Ceremonies, palm leaves, music, and processions have become more and more widespread and elaborate. And in many Anglican and other churches, these cute rites have come to overshadow the Scriptural, ancient Catholic, and Reformation emphasis on Christ's Passion. While there are positive elements in observing Palm Sunday, one can see why Cranmer felt obliged to abolish it.

Too Much Lent?- or Not Enough?

In a previous post, I spoke of some basic Lenten devotions, and certainly Lent is an important time of preparation. Observing this season devoutly can help us commemorate our Lord's crucifixion and resurrection more deeply. Yet, sometimes I wonder about our observances. In our parishes, we often have special services, more people at Wednesday night studies with simple meals, extra devotional booklets,  etc. I don't deny the the devotional and disciplinary value of such observances. Each one of them can be good and useful.

However, sometimes we may overdo them. The Lenten schedule may lead us to exhaustion or to a jaded feeling. And at times, we seem to be seeking merit before God just as much as the medieval church did. Furthermore, we sometimes seem to expend so much time and energy during Lent that we have little left for Easter and the season commemorating the Resuurection. So as we approach the last two weeks of Lent, let us assess our seasonal devotional life. If we have been lazy, then it is a good time to dedicate ourselves to new efforts. And if we have been hyperactive and bordering on works righteousness, let us calmly focus on the meaning- which is what God has done in Christ, both His atoning suffering and death and His gracious offer of new and eternal life.

Lenten Devotions

There are many devotions around for Lent. Some of them are good or useful. Yet, I never quite understand the fascination with some of the exotic options that abound. Those who follow the church calendar and a lectionary, and who say traditional Christian prayers do not really need to go searching for novel approaches. There are already various possibilities available.

One can do a full or abbreviated Morning and Evening Prayer. And those who do not have the time or understand all the rubrics for the standard offices could read a Psalm and/or New Testament lesson from the daily lectionary and use traditional prayers in the morning, at noon, or in the evening. The traditional collects for Ash Wednesday or other days in Lent could also be used appropriately on any day in Lent. Finally, the Great Litany makes an excellent corporate or personal devotion during Lent.

So personally, I don't need a new book of contemporary Lenten meditations, especially those that ignore the Christian liturgical and devotional heritage. The Prayer Book is rich and scriptural, and it is adaptable, especially in personal devotions. So even if you use some other devotions to stimulate your thoughts, I urge reference to a traditional Prayer Book for the basics.

Epiphany- A Time for Reflection on the Light

Of course, Epiphany is one of the oldest observances of the Christian calendar. It is certainly older than Christmas which receives so much attention in both religious and secular circles. Now Christmastide has ended. Only a few of us still have any Christmas decorations out, and most of those will be put away today or this weekend. Yet, as in the early centuries of the Church, this is still a good time to reflect upon the varied manifestations of the light of Christ: His Nativity, the manifestation of the Saviour to the Gentile Magi, His trip to Jerusalem at age 12, and the beginning of Christ's public ministry at His Baptism. In all these events, the glory and light of the eternal Word made flesh shines in sin-darkened world. May His light shine in our lives in this new season!