The Annunciation- 25 March- Luke 1:26-38

 The feast of the Annunciation is often neglected. Such neglect occurs because it is a weekday, because it falls during Lent, and perhaps also because the event receives attention during Advent. The 25th of March was first mentioned as a possible date for the Annunciation in the third century, and its observance developed and spread over several centuries. In medieval England it was known as "Lady Day," and until the mid-eighteenth century in England, it was the beginning of the New Year. 

Of course, the basis for the observance of the Annunciation is in St. Luke 1:26, "And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin esposed to a man whose name was Joseph , of the house of David; and the virgin's name was Mary." The rest of the story should be familiar. Mary was humble and obedient to God, and although she was fearful and amazed, she accepted that she was to bear the one who was both Messiah and Son of God. The blessed Virgin is certainly a great example of holiness and faith. 

The the traditional collect of the day admirably ties the significance of the Annunciation to the other events of redemption: We beseech thee, O Lord, pour thy grace into our hearts; that, as we have known the incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought into the glory of his resurrection; through the same Jesus Christ our Lord. Amen. 

This Annunciation collect brings together multiple aspects of the message of Christ's Gospel. The One announced to the Virgin is the same One who suffered, died, and rose again to save us. Through divine grace, may we believe this Gospel and apply it to our lives in faith, hope, and charity. Thanks and praise be to God!

Pentecost and the Church- Acts 2:41-42

Traditional calendars emphasize the importance of Pentecost by providing propers for Monday and Tuesday of Pentecost week as well as including the early summer Ember Days on Wednesday, Friday, and Saturday. In thinking about Pentecost, many have called this feast "the birthday of the Church." Although one might trace the birth of the Christian Church to the beginnings of  Jesus' ministry and the calling of the Twelve, the outpouring of the Holy Spirit on the disciples really marks a new beginning. We see this in the first verses of Acts 2 read at the Communion service on Pentecost. 

Unfortunately, we sometimes forget or ignore the rest of the story as it continues in Acts 2. There we see that Pentecost has specific and tangible results, not just for individuals but also for the community of believers, the Church. Peter as spokesman for the apostles and other disciples preaches a sermon. He proclaims the gospel of the crucified, risen, and ascended Lord Jesus Christ. He calls for repentance, faith, and baptism. The responses to this sermon are individual, but the results are manifested in the believing community. In Acts 2:41-42, "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers."

Thus, we see several basic characteristics of the Church, characteristics which have continued and will continue through history. These characteristics are preaching the Gospel of Jesus Christ, Christian Baptism, apostolic teaching and fellowship, the Eucharistic meal, and basic and daily prayers. In these verses and the characteristics they describe, we really have a basic Christian catechism. We see the concrete results of the descent and the abiding presence of the Holy Spirit. We see what the Church is and what it does. Of course, there is much to contemplate, and there are innumerable applications. There are many sermons, discussions, written volumes, and personal developments, but the basics are clear. So during this week, let us recall the basic workings of the Holy Spirit and renew our dedication to be open to them!

Simple Daily Prayers

In the Anglican tradition since 1549 (and even before 1549 in common practice), there have been two daily orders of prayer, Morning Prayer and Evening Prayer. These two offices have usually been expected of the clergy and encouraged for the laity. In some form, Morning and Evening Prayer have been the mainstays of Anglican devotion or spirituality. However, there are circumstances where reading or saying the complete offices is not possible. Factors such as work, health, travel, emergencies, or the availability of Bibles, Prayer Books, or electronic devices my limit our options.

Thus, like many devout believers throughout Scripture and Christian tradition, we may need simpler practices that are the biblical origins for the Daily Office. One Scriptural example is the Jewish use of the Shema, "Hear O Israel," from Deuteronomy 6 as a creedal prayer. This prayer was repeated at various times, especially at bedtime and rising (Dt. 6:7). In all likelihood, it was included in the prayers that Daniel and other pious Judeans would have offered three times a day (Daniel 6:10,13). By New Testament times, more elaborate patterns of prayer in the morning, around midday, and in the evening seem to have been developing among the rabbis. Perhaps, a simple version of these practices is what the Gospels have in mind when the disciples ask Jesus to teach them to pray (Matthew 6: 5-15; Luke 11:2-4). A reference to common Christian prayer practices is also recorded in Acts 2:42. 

Near the end of the first century, the Didache enjoins saying the Lord's Prayer three times a day (ch. 8). Although some details of practice are murky, it seems to have remained common for Christians of many types to pray three times a day, especially in the morning and in the evening. There are examples in the Eastern Church, and in the medieval Western Church, a basic pattern developed in both Latin and vernacular languages. This pattern usually included an invocation of the Trinity, the Apostles' Creed, the Our Father, the Gloria Patri, and perhaps a prayer related to the time of day.

At the time of the Reformation, Martin Luther continued traditional patterns of prayer and included basic memorizable forms for morning and evening in his Small Catechism. Similar practices developed in 17th and 18th-century England, and American Books of Common Prayer since 1789 have included forms of family prayer. These prayers are beautiful but sometimes wordy for everyday use or memorization; so the 1928 American BCP developed shorter forms consisting of the Lord's Prayer, a collect or short prayer suitable for the time of day, and the option to add other prayers and Scripture. After the Tractarian movement in 19th century, there were devotional books which suggested similar patterns (a 20th century Anglican example is the St. Augustine's Prayer Book).

When unable to say the full Daily Office forms, I have found this basic mental outline useful.

1. Begin "In the name of the Father, and of the Son, and of the Holy Ghost."

2. Perhaps say a verse of Scripture from memory.

3. Pray the Apostles' Creed or the Nicene Creed from memory.

4. Pray the Lord's Prayer.

5. Pray a memorized or extemporaneous prayer appropriate for the time of day.

6. Add notable personal prayer concerns.

7. Conclude with the Grace (II Cor. 13:14) or another prayer for blessing.

This simple pattern is consistent with Scripture and Christian devotional tradition and with the basic content of the Prayer Book Daily Offices. Whatever our situations or access to Bibles, Prayer Books, or devotional manuals, we can and pray early and late each day. We should also include some items from Scripture and Christian tradition along with our personal words or thoughts. We are always praying as members of Christ's Church.

Prayers for Life

 On or around January 22, many US Christians offer prayers focused on the sanctity of life. We remember the sins against the unborn and the waste of human life. We pray for limitations on the taking of innocent life, and we pray for all the victims: innocent babes, distraught mothers-to-be, confused fathers-to-be, and societies with materialistic and selfish values.

Almighty God, by whose Providence new life is conceived, look with mercy upon all those 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.

The Prayer Book Litany

Lent always reminds me of the devotional value of saying or singing the Prayer Book Litany. Litanies or responsive prayers go back to the early days of Christian worship., and the earliest litanies were probably simple expansions of the Kyrie eleison. In Italy during the fifth and sixth centuries, more elaborate responsive and processional prayers developed. Such litanies continued to develop during the Middle Ages. As they became more elaborate over time, more and more of the intercessions were directed to the saints.

In 1529, Martin Luther revised a popular litany by emphasizing the work of Christ and removing the invocations of the saints. Borrowing from Luther's model, Archbishop Thomas Cranmer issued the first version of the English Litany in 1544 while Henry VIII still ruled. So the English Litany was the first official part of the English Liturgy. This Litany was later included in the 1549 Book of Common Prayer. The rubrics directed that the English Litany be said on Wednesdays and Fridays as well as included on Sundays between Matins and Holy Communion.

Most contemporary Anglicans spend less time in church than our sixteenth-century forebears. So we are not likely to see the whole Sunday array of services or find the Litany recited every Wednesday and Friday. However, the Litany is a valuable form of prayer, and its tone is particularly suitable for our Lenten devotions. It is appropriate to use it more frequently in Anglican parishes and to include it in private prayers. For example, one meaningful practice is to pray the Litany at midday on Fridays during Lent.

Harvest Thanksgiving/Thanksgiving Day

Through the ages, many peoples, cultures and religions have observed feasts and prayers of thanksgiving for harvests. The Jewish spring festivals of Passover and Weeks (Pentecost) were in part celebrations of spring harvests, and the Feast of Booths or Tabernacles was related to the autumn harvest (these festivals were also related to historical events).  In medieval and early modern Europe, including England, there were various local occasions when thanks were offered, and over time, local forms of prayer for autumn harvest festivals developed. 

In colonial North America, English explorers and colonists gave thanks in many places that later became the US and Canada. The London Company ordered settlers bound for Berkeley Hundred in Virginia to offer thanksgiving upon arrival and annually thereafter. Thus, on December 4, 1619, the first official English-speaking Thanksgiving service was held at Berkley Hundred. Almost two years later, the Separatists at Plymouth in Massachusetts had prayers and feasting. Of course, the case in Massachusetts in 1621 was dramatic, and it was later publicized by New Englanders. At the time of US Independence, this New England practice was promoted by the Continental Congress. A few years later, the 1789 American Book of Common Prayer included a Thanksgiving Day Office, and parts of this office are still reflected in the 1928 BCP.  The 1962 Canadian BCP also included forms for harvest thanksgiving based on English and Canadian practice.

 It is a normal part of Christian worship to give God thanks for all things. It is also appropriate that we should pause in autumn to give special thanks for the products of the land which sustain and enrich life. As a German hymn based on the Te Deum says, "Now thank we all our God..." 

The 1928 Collect for Thanksgiving Day reads: O most merciful Father, who hast blessed the labours of the husbandman in the returns of the fruits of the earth; We give thee humble and hearty thanks for this thy bounty; beseeching thee to continue thy loving-kindness to us, that our land may still yield her increase, to thy glory and our comfort; through Jesus Christ our Lord. Amen.

Medieval English Sources for Common Prayer

There is much that can be said about the Anglican Prayer Book tradition. Many Anglicans view Thomas Cranmer as a literary genius responsible for developing the language of prayer in English. Anglican historians often mention ancient and medieval Latin service books (especially Sarum variations), Renaissance proposals, and  German Reformation developments. They maintain that Cranmer studied these sources and transformed them into beautiful English. No doubt, there is much truth in such views.

However,  there are other sources for the tradition of English prayer. From the Anglo-Saxon period through Middle English and up through the early sixteenth century, there is a tradition of vernacular Christian prayer. Most Anglican sources fail to devote much attention to this tradition. Sometimes, a long history is dismissed by a brief reference to the Primer of 1545. In fact, the 1545 Primer is the last in a long series of medieval English devotions. In many English parishes, people learned to say basic texts in Latin or English. Some people memorized English versions of the Invocation of the Trinity, the Apostles' Creed, the Our Father, the Gloria Patri, and the Hail Mary. By at least 1400, there were Primers that included such basic English texts along with some Psalms and other prayers. Surely, this long tradition of popular devotions in English must be considered alongside official medieval liturgies. Cranmer's editorial and creative contributions were significant, but, he was also heir of a long tradition of Christian prayer in English.

A Prayer Appropriate during Time of Sickness

The 1928 American Book of Common Prayer has a prayer which seems especially appropriate during the pandemic. A Prayer "In Time of Great Sickness and Mortality" is found on p. 45.

O most mighty and merciful God, in this time of grievous sickness, we flee unto thee for succour. Deliver us, we beseech thee, from our peril; give strength and skill to all those who minister to the sick; prosper the means made use of for their cure; and grant that, perceiving how frail and uncertain our life is, we may apply our hearts unto that heavenly wisdom which leadeth to eternal life; through Jesus Christ our Lord. Amen.

Trinity XI- Ways to Pray: Inner and Outward

The parable of the Pharisee and tax-collector in  Luke 18:9-14 is about two men praying. Much can be said about Christian prayer. The main emphasis in our reading is on the mental and spiritual attitudes for prayer- and by extension, about attitudes for all of life. Here we have two contrasting characters- a self-righteous person and a humble repentant one. The parable shows us two different kinds of sinners. And sinners are not distinguished as much by their deeds as they are by their attitudes. Both the Pharisee and the tax collector are sinners, but the tax collector prays with a better inner attitude.

All humans are sinners, and all human beings need true repentance before God. All of us need to stop trusting in ourselves. All of us need to stop excusing ourselves by comparing ourselves to the failings of others. To be right with God, each person must truly regret his/her failings, realize his/her need for divine mercy, and trust in God alone to take away our sins.

In addition to teaching about spiritual attitudes in prayer, the parable also illustrates another topic. It contains hints about some postures or mechanics of prayer. In the Bible and Jewish tradition, people usually stood for prayer, as both men do in our Gospel. Sometimes, people also knelt for prayer, rarely they prostrated themselves, and even more rarely they sat.

Standing has some practical advantages. Most people can stand longer than they can kneel. It takes less space, and it was certainly more practical in the days before churches had pews and cushions. According to some ancient Christian teachers, kneeling in church should be limited to penitential days such as Fridays or Lenten weekdays, but not done on Sundays, Easter, or other celebratory days. Even in the Book of Common Prayer during the 1500's, the instruction for the congregation to kneel only occurs for the Ten Commandments and responses, the General Confession-Absolution, the Prayer of Humble Access and the Reception of Communion. So while kneeling can be a fitting and meaningful way to pray, but it is not the only traditional posture for prayer.

Another posture implied by our parable concerns the head and the eyes. Despite his bad attitude, the Pharisee makes an appropriate start by praise or thanksgiving. Presumably he follows common Jewish practice and prays with head and eyes slightly lifted.  We know that Jesus and the early Christians often prayed this way.  The tax collector, on the other hand, is emphasizing confession of sin, and so it is fitting that his head and eyes be downcast. Again we must be open to the worship context and to personal needs in prayer.

Now to a third matter- the position of our hands in prayer. In Jewish and Christian tradition, there have been two common but different traditions about hands in prayer. One is with the fingers and palms of both hands joined in some way. This posture stresses quietness, introspection, and meditation. The other is with hands and arms slightly extended and lifted near shoulder level. This posture emphasizes praise and openness to God. In Scripture, it is referred to as lifting up of hands. It was common among clergy and laity in the early church, and still expected of ministers in parts of the liturgy. However, even in the ancient church, there were problems with lifting hands. The church father Tertullian (about 200 AD) warns, “We more commend our prayers to God with modesty and humility- with not even our hands too loftily elevated…” Unfortunately, in our time, some people who raise their hands seem more extravagant and less modest or humble. (And lifting up hands does not mean the unruly waving like a rock concert!)

In conclusion, Christ’s parable of the Pharisee and the publican points us toward proper worship of God.  Every human being needs to turn aside from daily activities on a regular basis in order worship and pray. Prayer involves both our inner attitudes and our external postures and gestures.

Let us pray for and pray in humble faith. And whatever our postures and gestures- standing, kneeling or sitting, eyes up or down, hands joined or lifted- they should reflect both our praise of God and our humble dependence on divine mercy and grace.

Ascension Day 2018

As I have mentioned before, Ascension Day is a significant but often neglected observance rooted in Scripture. There are several meanings associated with Christ's Ascension. Today I am struck by the fact that one purpose of Christ's Ascension is to intercede for us at the Father's right hand. Recently, the Rogation days have reminded us to pray; Ascension Day comforts us with a reminder that Christ is always praying for us as He watches over us from heaven.

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."

Misuse of the Word "Worship"

As many contemporaries talk or write about church, they like to use the term "worship." However, as I look at what they mean by the word, I realize that they do not mean what I and any literate English-speaking Christian of the last several hundred years would mean. Among some people, worship is no longer a theological term but a musical style.

So what does "worship" mean?  Although there were some archaic meanings about general worth, the predominant idea is a religious expression of devotion to God. Such devotion to or worship of God is both an internal attitude and an external activity. Historically, common private and public expressions of worship have included Scripture reading, prayers of various kinds, the Sacraments, psalms, hymns, creeds, sermons, spoken meditations, and silence. Among traditional Christians of varied persuasions, worship has usually referred to formal or informal liturgies, rites, and orders of divine service.

Unfortunately, this traditional application of the word "worship" has been overwhelmed in some recent expressions of Christianity. Thus, many people no longer seem to have Scripture reading and prayer in mind when they talk about worship. They don't seem to include private devotions. In fact, they don't seem to include even historic hymns. In their mass market view, some poorly informed people only seem to have in mind certain recent varieties of music that involve electronics, guitars, and percussion. Furthermore, when some people speak of a "worship leader," they seem to mean a musical director, a song leader, or a band leader. This is contrary to traditional Christian terminology where the worship leader is an ordained minister or in some situations, a layperson. And although music has long-standing importance in Christian worship, the heart of Scriptural worship has been and remains Bible readings and prayers.

So what? Isn't the difference just a matter of semantics or word usage? Perhaps, at times, but I fear that often a more serious change in doctrine is involved. Our understanding of worship involves our whole understanding of Christian faith and church life. The heart of worship must remain our devotion to almighty God through Holy Scripture and prayer, and the primary worship leaders are not musicians but ordained pastors and their lay assistants in Word and Sacrament.

Prayers for Life

On this anniversary of the blanket legalisation of abortion in the U.S., let us continue to pray that the culture of life may triumph over the culture of death. We remember all victims of senseless and selfish violence, the victims of murder, the victims of terrorism, the victims of religious persecution, the victims of euthanasia... And most of all we remember the innocent victims of abortion.

Here is a prayer included on the Anglican Priests for Life site:

O Heavenly Father, we pray this day for the children of the world. We pray that Thou wilt protect, guide, and provide for those children who are unwanted, unloved, abandoned or abused. We pray for those children who have been left unguarded by being orphaned. We pray for those most in peril, the unborn. Spare them, O Father, from the dangers of disease and drugs, an uncaring mother or father, but most of all from an untimely death at the hands of another. Replenish Thy Church, O God, with a fruitful offspring so that the Church may resound with the joy of their small voices that will one day turn to prayer unto thee, O Lord. Amen

[Source: Fr. Sack OSF, Louisville, Ky.]

The Litany

Saying or singing a Litany has long been an important devotional practice. Litanies or responsive prayers go back to the early days of Christian worship. The earliest litanies were probably simple expansions of the Kyrie eleison. In Italy during the fifth and sixth centuries, more elaborate responsive and processional prayers developed. Such litanies continued to develop during the Middle Ages. As they became more elaborate over time, more and more of the intercessions were directed to the saints.

 
In 1529, Martin Luther revised a popular litany by removing the invocations of the saints and emphasizing the work of Christ. Influenced by Luther's model, Thomas Cranmer issued the first version of the English Litany in 1544 while Henry VIII still ruled. So the English Litany was the first official part of the English-language Liturgy. This Litany was later included in the 1549 Book of Common Prayer. The rubrics directed that the English Litany be said on Wednesdays and Fridays as well as included on Sundays after Matins and before Holy Communion.

Most contemporary Anglicans spend less time in church than our sixteenth-century forebears. So we are not likely to see the whole Sunday array of services or find the Litany recited every Wednesday and Friday. However, the Litany is a very meaningful form of prayer, and its tone is particularly suitable for our Lenten devotions. It is appropriate to include it in private prayers and use it more frequently in Anglican parishes. For example, one might say the Litany at midday on Fridays in Lent.

Why A Traditional Book of Common Prayer? A Brief Reflection

Over the years, numerous people have asked me why I prefer traditional Prayer Book services. Sometimes, that question seems to contain a hidden suggestion. The suggestion or implication is that the traditional versions of the Book of Common Prayer and all traditional religious language services are outdated. Of course, Prayer Book language differs from contemporary secular language; at times, the average Christian of our time does need to pause in order to understand certain words or phrases. Some expressions or uses could be clarified or updated by trustworthy editors. Over the past centuries, great liturgies have undergone some modifications, and they will doubtless continue to be adapted in the future.

Yet, acknowledging some linguistic issues does not mean that the Book of Common Prayer as a whole is outdated. Most of the language in a traditional BCP service is comprehensible to a moderately literate English speaker who wants to understand the Christian faith. The contemporary issue is more often whether a person really wishes to understand traditional Christianity. In other words, for many contemporaries, the difficulty in understanding traditional Common Prayer liturgies is not primarily linguistic but personal and theological.

Proclaiming the Christian Faith is a central issue, and traditional Book of Common Prayer liturgies provide us with a treasury from almost two millennia of Christian doctrine and devotion. So the main solution to problems of understanding is not to dilute the sound doctrine of traditional Prayer Books; the solution is to preach and teach sound Christian theology. That means that we all need to understand certain Christian theological vocabulary. Some of this vocabulary may sound unfamiliar to secularized people, but this Christian vocabulary is rooted in Scripture and Christian history. Certain words and concepts are essential for a mature understanding of the Scriptural message of salvation. And this Scriptural message of salvation permeates traditional Book of Common Prayer services. So while clergy and other teachers may explain certain words and ideas, it is best to continue the tested Christian traditions of worship.

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.

The Church Calendar- Advent

As a child, one of the things that first drew me toward the traditions of the Church was the church year. It taught me to appreciate order and beauty in the proclamation of the Christian message. Over the years, the church calendar has often led me into periods of renewal as we have moved through the ecclesiastical seasons reflecting on the different themes of the Gospel.

During Advent. we begin the cycle anew. The glimmers of light from the prophets come to us sinners in our darkness and call us to repentance and renewal. No matter where we are in our Christian journey, the darkness of the fallen world and our fallen nature threaten to hide divine truth. Yet, the light still flickers, and we anticipate even greater light as we look forward to celebrating the Incarnation of the One who is the Light of the world.

"Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armour of light..." (Collect for Advent).