Anglicans in Louisville KY

Installation at Holy Apostles in Elizabethtown

2011-03-11T18:35:00.001-05:00

Sorry it's taken so long to post the video.

Installation of Fr. Chris Larimer from Fr. Chris Larimer on Vimeo.

This is my installation as rector of Holy Apostles Anglican Church in Elizabethtown, KY. The officiant was the Right Reverend John A. M. Guernsey, Bishop of the Diocese of the Holy Spirit (Anglican Church in North America).

Unfortunately, we ran out of memory just after the Gospel, so you missed out on his sermon. But you don't have to miss out on anything else! Worship with us at 10AM on the Public Square.

Learn more at our website.

Installation at Holy Apostles in Elizabethtown

2011-01-28T10:22:00.004-05:00

Sunday, January 30, 2011
10:00am – 11:30am
Holy Apostles Anglican Church
56 Public Square
Elizabethtown, KY

The Rt. Rev’d. John A. M. Guernsey, bishop of the Diocese of the Holy Spirit, will preach, celebrate the Eucharist, and install the Rev’d. Chris Larimer as rector of Holy Apostles Anglican Church. The service will begin at 10 AM. Holy Communion is available to all baptized Christians. Afterward, light refreshments will be served and there will be a meet-and-greet with the bishop.

Childcare will be available. Children are welcome in the service. Parking is available around the square and behind the church in Strawberry Alley.

For details, contact the church (270-769-1170) or the rector (frchris@holyapostlesky.org).

Visiting clergy are welcome to process (red stoles, please).

There's also an interview at the Western Kentucky Anglican's blog!

PS - I have it on good authority that Art Going, an AMiA church planter beginning work in Louisville, will be there. Come meet him, too!

Blessed Feast of the Nativity!

2010-12-25T00:08:00.000-05:00

War on Christmas?

2010-12-17T11:44:00.004-05:00

Fr. Chris Larimer (rector-elect of Holy Apostles) has posted a reflection on how Christians and the culture should treat Christmas.

Don't forget to check for updates on Anglican Christmas services in the greater central KY area.

Christmas is Coming

2010-12-14T11:00:00.003-05:00

I received this in my email this morning. It reminded me that we should post service times for Louisville-area Anglican Churches where people can celebrate our Lord's Nativity.

Send me an email or post a reply with service times for churches where visitors can expect an orthodox Christian service in the Anglican tradition.

Holy Apostles (Elizabethtown, KY)

Live Nativity on 12/18, from 6:30-8:30

Christmas Eve

Family Service at 6PM (with gifts for children)

Midnight Mass at 11PM

Christmas Day - no services

St. Patrick's (Lexington, KY)

Christmas Eve - 6:30PM Family Service

Christmas Day - no services

Apostles Anglican (Lexington, KY)

Christmas Eve - 7PM Family Service

Christmas Day - 10AM Spoken Service (no childcare or music)

St. Andrews (Versailles, KY)

Service of Lessons and Carols 9 a.m., Sunday, Dec. 19
Christmas Eve
5:30 p.m., Family Service
8:00 p.m., Choral Prelude
8:30 p.m. Traditional Service
Christmas Day - no services

St. Luke's (Maysville, KY)
Christmas Eve 3:00p.m. on 12/24.
Christmas Day - no services

Other churches have not updated their calendar, but you can check on ACNA / AMiA parishes in the area on the ACNA Website.

Happy St. Nicholas Day!

2010-12-06T09:10:00.001-05:00

FRIEND OF CHILDREN, GIVER OF GIFTS, CLIMBER OF CHIMNEYS, ETC. (6 DEC 326)

The story of St. Nicholas offers a possible way of dealing with the "Santa Claus" problem, to parents who do not want to lie to their children, even in fun, but do not want to say simply: "Bah, humbug! There is no such thing as Santa. Forget about him."

Nicholas was a native of the western part of what is now Asiatic Turkey. He became Bishop of Myra in the fourth century, and there are many stories of his love for God and for his neighbor.

The best-known story involves a man with three unmarried daughters, and not enough money to provide them with suitable dowries. This meant that they could not marry, and were likely to end up as prostitutes. Nicholas walked by the man's house on three successive nights, and each time threw a bag of gold in through a window (or, when the story came to be told in colder climates, down the chimney). Thus, the daughters were saved from a life of shame, and all got married and lived happily ever after.

Because of this and similar stories, Nicholas became a symbol of anonymous gift-giving. Hence, if we give a gift to someone today without saying whom it is from, it can be called "a present from Saint Nicholas (or Santa Claus)." Some parents explain this to their children and invite the child to join them in wrapping a toy (either something purchased for that purpose, at least partly with the child's allowance, or else a toy that the child has outgrown but that is still serviceable) or an outgrown but not shabby item of the child's clothing, or a package of food, and then going along to donate it to a suitable shelter that will give it to someone who will welcome it. This gift is then called "a present from Santa," so that the child understands that this is another name for an anonymous gift given to someone whom we do not know, but whom we love anyway because God does. (Presents within the family can be "From Santa" or "From Santa and...")

Pictures of Nicholas often show three bags of gold next to him, and often these bags have become simply three disks or balls. Nicholas became the patron of an Italian city (I think Bari, which is where his body is now buried) that was a center of the pawnbroking business, and hence a pawnbroking shop traditionally advertises by displaying three gold balls over its front. It is thought that some persons looking at pictures of Nicholas confused the three round objects with human heads.

Hence there is a story of a wicked innkeeper who murdered three boys and salted their bodies to serve to his guests, to save on the butcher's bill. Nicholas visited the inn and confronted the innkeeper, who confessed his crime, whereupon Nicholas prayed over the brine-tub and the three boys leaped out unharmed. Other stories have him saving the lives of three innocent men who had been condemned to death. Still other stories have him coming to the rescue of drowning sailors (could this be related to the brine-tub incident?). Nicholas has always been popular with children, mariners, pawnbrokers, the Dutch, the Russians, and recently, the department-store owners. (American readers may remember the story of the brine-tub through reading it as children in the book The Dutch Twins, by Lucy Fitch Perkins, author of The Spanish Twins, The Italian Twins, and many similar books, all children's favorites in the middle of this century. They may now be banned as politically incorrect -- I have no idea. If your children know the brine-tub story, from this book or elsewhere, they may be interested to know how it may have originated.)

In many countries, Nicholas visits children on his feast day, 6 December, and brings them gifts then. In these countries, there is usually no exchange of Christmas presents, but there may be gifts again on January 6, the feast of the coming of the Wise Men, who brought gifts to the Holy Child of gold, frankincense, and myrrh. In America, it may be thought necessary to yield to outside pressure and let Nicholas distribute gifts on December 25.

If you want to show your children (or yourself) how Nicholas is remembered by Christians with a background different from your own (unless, of course, this IS your background), you might want to attend an East Orthodox service at this time. Many Eastern Orthodox congregations have services on the evening before 6 December that feature "visits from Saint Nicholas." He appears as a bishop, with no red suit. The faithful leave their shoes outside the church door, and find in them afterwards gold coins (actually chocolate wrapped in gold foil) representing the gold dowries of the three daughters. To find a service and inquire what it is likely to be like, look up CHURCHES, ORTHODOX in the Yellow Pages. For an English-language service, "Orthodox Church in America" or "Antiochan Orthodox" parishes are likely choices, but do not overlook other possibilities. There are also wonderful ideas for celebrating this day, especially with children, at the St. Nicholas Center.

We are told, but it is uncertain, that Nicholas was imprisoned for his faith before the accession of Constantine, and that he was present at the Council of Nicea in 325. We may note in passing that the picture of him as roly-poly is a late development. Early stories indicate that he was generous to others, but not given to self-indulgence. Indeed, even as an unweaned infant, he fasted regularly on Wednesdays and Fridays.

by James Kiefer

Readings:

Psalm 145:8-13
Proverbs 19:17, 20-23
1 John 4:7-14
Mark 10:13-16
Preface of a Saint (1)

PRAYER (traditional language)
Almighty God, who in thy love didst give to thy servant Nicholas of Myra a perpetual name for deeds of kindness on land and sea: Grant, we pray thee, that thy Church may never cease to work for the happiness of children, the safety of sailors, the relief of the poor, and the help of those tossed by tempests of doubt or grief; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
PRAYER (contemporary language)
Almighty God, who in your love gave to your servant Nicholas of Myra a perpetual name for deeds of kindness on land and sea: Grant, we pray, that your Church may never cease to work for the happiness of children, the safety of sailors, the relief of the poor, and the help of those tossed by tempests of doubt or grief; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Happy St. Andrews Day!

2010-11-30T10:16:00.000-05:00

Readings:

Psalm 19 or 19:1-6
Deuteronomy 30:11-14
Romans 10:8b-18
Matthew 4:18-22

Preface of Apostles
Collect: Almighty God, who gave such grace to your apostle Andrew that he readily obeyed the call of your Son Jesus Christ, and brought his brother with him: Give unto us, who are called by your Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who lives and reigns with you and the Holy Spirit, one God, now and for ever.

Most references to Andrew in the New Testament simply include him on a list of the Twelve Apostles, or group him with his brother, Simon Peter. But he appears acting as an individual three times in the Gospel of John. When a number of Greeks (perhaps simply Greek-speaking Jews) wish to speak with Jesus, they approach Philip, who tells Andrew, and the two of them tell Jesus (Jn 12:20-22). (It may be relevant here that both "Philip" and "Andrew" are Greek names.) Before Jesus feeds the Five Thousand, it is Andrew who says, "Here is a lad with five barley loaves and two fish." (Jn 6:8f) And the first two disciples whom John reports as attaching themselves to Jesus (Jn 1:35-42) are Andrew and another disciple (whom John does not name, but who is commonly supposed to be John himself -- John never mentions himself by name, a widespread literary convention). Having met Jesus, Andrew then finds his brother Simon and brings him to Jesus. Thus, on each occasion when he is mentioned as an individual, it is because he is instrumental in bringing others to meet the Saviour. In the Episcopal Church, the Fellowship of Saint Andrew is devoted to encouraging personal evangelism, and the bringing of one's friends and colleagues to a knowledge of the Gospel of Christ.

Just as Andrew was the first of the Apostles, so his feast is taken in the West to be the beginning of the Church Year. (Eastern Christians begin their Church Year on 1 September.) The First Sunday of Advent is defined to be the Sunday on or nearest his feast (although it could equivalently be defined as the fourth Sunday before Christmas Day).

Several centuries after the death of Andrew, some of his relics were brought by a missionary named Rule to Scotland, to a place then known as Fife, but now known as St. Andrew's, and best known as the site of a world-famous golf course and club. For this reason, Andrew is the patron of Scotland.

When the Emperor Constantine established the city of Byzantium, or Constantinople, as the new capital of the Roman Empire, replacing Rome, the bishop of Byzantium became very prominent. Five sees (bishoprics) came to be known as patriarchates: Rome, Alexandria, Antioch, Jerusalem, and Byzantium. Now, the congregation at Rome claimed the two most famous apostles, Peter and Paul, as founders. Antioch could also claim both Peter and Paul, on the explicit testimony of Scripture, and of course Jerusalem had all the apostles. Alexandria claimed that Mark, who had been Peter's "interpreter" and assistant, and had written down the Gospel of Mark on the basis of what he had heard from Peter, had after Peter's death gone to Alexandria and founded the church there. Byzantium was scorned by the other patriarchates as a new-comer, a church with the political prestige of being located at the capital of the Empire, but with no apostles in its history. Byzantium responded with the claim that its founder and first bishop had been Andrew the brother of Peter. They pointed out that Andrew had been the first of all the apostles to follow Jesus (John 1:40-41), and that he had brought his brother to Jesus. Andrew was thus, in the words of John Chrysostom, "the Peter before Peter." As Russia was Christianized by missionaries from Byzantium, Andrew became the patron not only of Byzantium but also of Russia.

Andrew is the national saint of Scotland (thus appreciated, even by Presbyterians! - Ed.). George (23 Apr) is the national saint of England, Patrick (17 Mar) of Ireland, and Dewi = David (1 Mar) of Wales. George, who was a soldier, is customarily pictured as a knight with a shield that bears a red cross on a white background. This design is therefore the national flag of England. It is said that Andrew was crucified on a Cross Saltire -- an 'X' -shaped cross. His symbol is a Cross Saltire, white on a blue background. This is accordingly the national flag of Scotland. A symbol of Patrick is a red cross saltire on a white background. The crosses of George and Andrew were combined to form the Union Jack, or flag of Great Britain, and later the cross of Patrick was added to form the present Union Jack. Wales does not appear as such (sorry!). Whether there is a design known as the cross of David, I have no idea.

by James Kiefer

Getting a Handel on things

2010-11-05T11:58:00.001-04:00

The Philadelphia Orchestra recently committed a random act of culture, gathering hundreds of professional and amateur choristers from around the metro area for a "spontaneous" rendition of Handel's Hallelujah Chorus.

I dare you to try and bring so many people - believer & nonbeliever - to join the choirs of angels with a guitar and drum set.

Yes...I know I'm horribly biased toward organ music. But this was truly a remarkable event. It's a prelude of the promise of Scripture that "every tongue confess that Jesus Christ is Lord to the glory of the Father!" (cf. Phil. 2:11)

I especially appreciate that this was done on Saturday, October 30th...a time when many people are gearing up for halloween and celebrating darkness instead of looking to the victory that the Saints in the Church Triumphant enjoy with Jesus.

He truly is King of Kings and Lord of Lords, and He shall reign forever and ever. ALLELUIA!

Happy Bonfire Day!

2010-11-05T05:04:00.000-04:00

Happy Guy Fawkes Day, everybody!

Remember, remember the Fifth of November,

The Gunpowder Treason and Plot,

I know of no reason

Why the Gunpowder Treason

Should ever be forgot.

Guy Fawkes, Guy Fawkes, t'was his intent

To blow up the King and Parli'ment.

Three-score barrels of powder below

To prove old England's overthrow;

By God's providence he was catch'd

With a dark lantern and burning match.

Holla boys, Holla boys, let the bells ring.

Holla boys, Holla boys, God save the King! (Queen)

(Now that's some parliament funk!)

Here's to 492 years of the Gospel recovered, and 404 years of the Gospel in England providentially defended!

Looking for a way to save time?

2010-10-29T08:34:00.001-04:00

Try pre-blessed food!

Alfred the Great, King of the West Saxons

2010-10-26T12:37:00.000-04:00

When the Gospel was first preached in Britain, the island was inhabited by Celtic peoples. In the 400's, pagan Germanic tribes, the Angles, Saxons, and Jutes, invaded Britain and drove the Christian Celts out of what is now England into Wales, Scotland, and Ireland. The new arrivals (called collectively the Anglo-Saxons) were then converted by Celtic missionaries moving in from the one side and Roman missionaries moving in from the other. (They then sent missionaries of their own, such as Boniface, to their pagan relatives on the Continent.)

In the 800's the cycle partly repeated itself, as the Christian Anglo-Saxons were invaded by the Danes, pagan raiders, who rapidly conquered the northeast portion of England. They seemed about to conquer the entire country and eliminate all resistance when they were turned back by Alfred, King of the West Saxons.

Alfred was born in 849 at Wantage, Berkshire, youngest of five sons of King Aethelwulf. He wished to become a monk, but after the deaths (all in battle, I think) of his father and his four older brothers, he was made king in 871. He proved to be skilled at military tactics, and devised a defensive formation which the Danish charge was unable to break. After a decisive victory at Edington in 878, he reached an agreement with the Danish leader Guthrum, by which the Danes would retain a portion of northeastern England and be given other concessions in return for their agreement to accept baptism and Christian instruction.

From a later point of view, it seems obvious that such a promise could not involve a genuine change of heart, and was therefore meaningless (and indeed, one Dane complained that the white robe that he was given after his baptism was not nearly so fine as the two that he had received after the two previous times that he had been defeated and baptized). However, Alfred's judgement proved sound. Guthrum, from his point of view, agreed to become a vassal of Christ. His nobles and chief warriors, being his vassals, were thereby obligated to give their feudal allegiance to Christ as well. They accepted baptism and the presence among them of Christian priests and missionaries to instruct them. The door was opened for conversions on a more personal level in that and succeeding generations.

In his later years, having secured a large degree of military security for his people, Alfred devoted his energies to repairing the damage that war had done to the cultural life of his people. He translated Boethius' Consolations of Philosophy into Old English, and brought in scholars from Wales and the Continent with whose help various writings of Bede, Augustine of Canterbury, and Gregory the Great were likewise translated. He was much impressed by the provisions in the Law of Moses for the protection of the rights of ordinary citizens, and gave order that similar provisions should be made part of English law. He promoted the education of the parish clergy. In one of his treatises, he wrote:

"He seems to me a very foolish man, and very wretched, who will not increase his
understanding while he is in the world, and ever wish and long to reach that
endless life where all shall be made clear."

He died on 26 October 899, and was buried in the Old Minster at Winchester. Alone among English monarchs, he is known as "the Great."

The writer G K Chesterton has written a long narrative poem about Alfred, called, "The Ballad of the White Horse." In my view, it would be improved by abridgement (I would, for example, terminate the prologue after the line "And laid peace on the sea"), but I think it well worth reading as it stands, both for the history and (with minor reservations) for the theology.

by James Kiefer

Collect and propers here.

A Prayer for Central KY Anglicans

2010-10-26T11:17:00.000-04:00

Prayers to be used in Storms at Sea.

O MOST powerful and glorious Lord God, at whose command the winds blow, and lift up the waves of the sea, and who stillest the rage thereof. We thy creatures, but miserable sinners, do in this our great distress cry unto thee for help: Save, Lord, or else we perish. We confess, when we have been safe, and seen all things quiet about us, we have forgot thee our God, and refused to hearken to the still voice of thy word, and to obey thy commandments: But now we see, how terrible thou art in all thy works of wonder; the great God to be feared above all: And therefore we adore thy Divine Majesty, acknowledging thy power, and imploring thy goodness. Help, Lord, and save us for thy mercy's sake in Jesus Christ thy Son, our Lord. Amen.

Book of Common Prayer, 1662
Prayers to be used at Sea

Letter from Archbishop Duncan

2010-10-21T11:03:00.004-04:00

A PASTORAL LETTER ON STEWARDSHIP AND THE ANGLICAN CHURCH

TO ALL THE MEMBERS AND FRIENDS OF
THE ANGLICAN CHURCH IN NORTH AMERICA:

Dear Brothers and Sisters in Christ,

The Constitution and Canons of the Anglican Church in North America boldly proclaim that "the people of God are the chief agents of the mission of the Church" and that "the fundamental agency of mission in the Province is the local congregation." Ours is a church whose focus is on converted individuals in multiplying congregations. Ours is a church also built on the tithes of the faithful: the household to the local congregation, the local congregation to the diocese, the diocese to the Province.

Tithing and Discipleship

God led us to build our Province on committed disciples, the local congregations and the tithe: all for the purpose of reaching North America with the transforming love of Jesus Christ. The Holy Scriptures caused us to do things this way. We had (and have) a special stake in basing the whole of our life on the direction Scripture gives. While it is only one aspect of discipleship, imagine what God could do through us if all of us tithed! No congregation would any longer be "short," no diocese would lack for funds for new works, and the Province would rightly live within the tithes sent to it. We need to start challenging one another about this at the local level. God promises (Malachi 3: 8-10) to open the windows of heaven if we cease to "rob Him" and give Him our "full tithes."

If you are not already doing so, this would be a great year to take the leap. The tithe to your local congregation is the beginning point. If not yet tithing, even to move a percentage point a year over the next several years will make an amazing difference, both to the Church at every level, and most significantly to your own personal relationship with God.

Extra Mile Giving

Our Church, like Scripture itself, also teaches that the tithe is the beginning of our giving. Many of us give more than a tithe - Nara and I do so. It is all about thanksgiving to the Lord for what He has done. Some give to a point of sacrifice. They are among my heroes. Jesus and the apostolic Church most often teach either 50/50 or 100 per cent giving. Most of us who heard our friend Dr. Rick Warren of Saddleback Church speak to us at our Inaugural Assembly cannot forget the witness he and his wife make in giving away 90 percent of their income and just keeping 10 per cent. He is actually not alone in this practice that only a few can undertake, but most of us can stretch farther than we do. Pray and ask the Savior what He wants of you.

Our Provincial budget is based on the tithe of our dioceses, just as diocesan budgets are based on the tithes of their congregations. When all our local congregations get to right order, and all our dioceses get there too, we are convinced that the Province will well be able to live within these tithes for our annual operations. We have a distance to go before all our members are Biblical tithers. So at present we have a gap. For several years we know that we will have to ask some of our people and some of our congregations to "go the extra mile" beyond their tithe to help meet Provincial needs. This is not the long-term picture.

The Provincial Gap and Extra Mile Fund

The very good news is that we are almost half of the way to where we need to be to fund the base-line Provincial work. That is quite an accomplishment given the fact that the Province was only birthed 16 months ago! For now I need to ask for "extra-mile" giving to fill the gap.

At the August Executive Committee meeting an "Extra Mile Fund" was established to stand alongside "the Founders' Fund." Gifts to each - beyond your tithe to your own parish - will make it possible for our Province to be well launched in these "gap" years in which I will be serving you as first archbishop. Parishes that are able are also asked to consider gifts - beyond their diocesan tithe - to the Extra Mile or Founders' Funds.

Individuals and parishes are asked to consider a direct gift to the Province this year, and perhaps during several of the next years. We do not yet have all our households and congregations tithing, but as discipleship improves the need will diminish. This is the Archbishop's gap appeal. Individual and parish gifts directed for the ACNA of up to $10,000 will be credited to the Extra-Mile Fund. Gifts over $10,000 will be credited to the Founders' Fund. We need some $480,000 for this year's operation on top of the $900,000 already committed by dioceses, parishes and individuals. Please remember that the Province is providing both direct and subsidiary support to 20 Dioceses and more than 640 congregations in North America.

Help me, please, in these "gap" years to be your archbishop and do what the Provincial Council believes is essential. We started a year ago as a Province and have come a very great distance. For the long-haul, tithe and teach the tithe and the windows of heaven will be open for your parish, your diocese and our province, as well.

God bless you each and every one.

Faithfully in Christ,

Archbishop and Primate

[1] Canon I. 10, Section 1
[1] Constitution Article IV, point 1.
[1] Canon I. 9, Section 1 and Canon I. 10, Section 2, point 5.
[1] Typical are Lk 3:11; Lk 12:33-34; Acts 2:44-45; Acts 5:40-42; Lk 9:23-24.

P.S.

If you wish to be part of the Extra Mile Fund there are two ways to make a contribution:

You can send a check payable to:
Anglican Church in North America
800 Maplewood Ave.
P.O. Box 447
Ambridge, PA 15003

Please note in Memo section: "Extra Mile Fund"

Or contribute online at : http://anglicanchurch.net/?/main/donate

Translation of Edward the Confessor

2010-10-13T11:15:00.001-04:00

Edward was born in 1003. He was the last Saxon king to rule (for more than a few months) in England. He is called "Edward the Confessor" to distinguish him from another King of England, Edward the Martyr (c962-979), who was assassinated (presumably by someone who wished to place Edward's younger half-brother on the throne), and who came to be regarded, on doubtful grounds, as a martyr for the faith. In Christian biographies, the term "confessor" is often used to denote someone who has born witness to the faith by his life, but who did not die as a martyr. Edward was the son of King Æthelred the Unready. This does not mean that he was unprepared, but rather that he was stubborn and willful, and would not accept "rede," meaning advice or counsel.

Æthelred was followed by several Danish kings of England, during whose rule young Edward and his mother took refuge in Normandy. But the last Danish king named Edward as his successor, and he was crowned in 1042. Opinions on his success as a king vary. Some historians consider him weak and indecisive, and say that his reign paved the way for the Norman Conquest. Others say that his prudent management gave England more than twenty years of peace and prosperity, with freedom from foreign domination, at a time when powerful neighbors might well have dominated a less adroit ruler. He was diligent in public and private worship, generous to the poor, and accessible to subjects who sought redress of grievances.

While in exile, he had vowed to make a pilgrimage to Rome if his family fortunes mended. However, his council told him that it was not expedient for him to be so long out of the country. Accordingly, he spent his pilgrimage money instead on the relief of the poor and the building of the Collegiate Church of St Peter at Westminster, better known as Westminster Abbey, which stands today (rebuilt in the thirteenth century) as one of the great churches of England, burial place of her kings and others deemed worthy of special honor. He is buried there as well.

He died on 5 January 1066, leaving no offspring; and after his death, the throne was claimed by his wife's brother, Harold the Saxon, and by William, Duke of Normandy. William defeated and slew Harold at the Battle of Hastings (14 October 1066), and thereafter the kings and upper classes of England were Norman-French rather than Anglo-Saxon. Edward is remembered, not on the day of his death, but on the anniversary of the moving ("translation") of his corpse to a new tomb, a date which is also the anniversary of the eve of the Battle of Hastings, the end of Saxon England.

	Clyde McLennan - Round the Lord in glory seated .mp3

	Found at bee mp3 search engine

PRAYER:

O God, who called your servant Edward to an an earthly throne That he might advance your heavenly kingdom, and gave him zeal for your Church and love for your people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of your saints; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Ruth: Providence in Your Darkest Days

2010-10-10T17:03:00.001-04:00

Proper23C Ruth - Providence in the Darkest of Days from Fr. Chris Larimer.

A sermon preached at Holy Apostles in Elizabethtown, KY. The text is Ruth 1. It focuses on how God's good providence is seen in the ordinary actions of ordinary people in the darkest days of history - in order to bring the Light of the World. The sermon is 26 minutes long

Foley Beach and Robert Grosseteste

2010-10-09T10:36:00.000-04:00

I'm in Atlanta for the consecration of Dr. Foley Beach to the holy episcopate. It's an exciting day for me because this is also the Feast of St. Robert Grosseteste. Grosseteste was an Oxford scholar and pastor before he was appointed bishop of Lincoln. After his episcopal consecration, he surprised his diocese by actually taking the lead in caring for the priests and parishioners under his care. He visited the rural deaneries (way out in the country) and taught the clergy at diocesan synods. Instead of simply making decrees from his episcopal seat and hoping they would be carried out, he visited parishes and told the clergy why certain decisions were made. He refused to admit men to livings (pastoral appointments with a certain income) if he knew they would be sub-letting their cure (paying a poor curate to perform their pastoral duties). That form of abuse was rampant in the medieval church, but Grosseteste even refused to admit a nephew of the pope to a living when he saw that the man was unfit.

Auspiciously, today the Anglican Church is again being given a bishop who is a faithful pastor, a stalwart defender of the faith, a capable teacher, and a true pastor to pastors in raising Foley Beach to the Sacred Order of Bishops. He is surrounded by people who can testify to his commitment to see people's lives changed for the sake of the Gospel. He maintains a full teaching / speaking role even while serving as rector of a growing church. And he has discipled so many young men in their role as presbyters in the Church of God. I couldn't be happier to be here. I couldn't be happier to be part of this movement.

Let all faithful Anglicans thank God for the example of Robert Grosseteste, and his spiritual heir, Foley Beach.

Holy God, our greatest treasure, you blessed Hugh and Robert, Bishops of Lincoln, with wise and cheerful boldness for the proclamation of your Word to rich and poor alike: Grant that all who minister in your Name may serve with diligence, discipline and humility, fearing nothing but the loss of you and drawing all to you through Jesus Christ our Savior; who lives and reigns with you in the communion of the Holy Spirit, one God, now and for ever. Amen.

Neo-Nazis Become Orthodox Jews

2010-10-07T07:51:00.000-04:00

CNN is playing a documentary on a couple of Polish Neo-Nazis who discovered that they were actually Jews. Their families had hidden their ethnicity & religion during the Nazi era. Now, they have converted to Orthodox Judaism!

It's amazing what we forget about who we truly are. We were created in the image of God. Those who passed through the baptismal waters have had that image repristinated by being grafted into Christ.

What would happen if the Church - you and me and all the baptized - were to, like this couple, rediscover who we really are? Would it require a radical break with who we were? Would it require a reorientation of our priorities? Our daily life?

What would need to change for you?

Ten Cheers for Tyndale

2010-10-06T12:46:00.000-04:00

Today is the commemoration of William Tyndale and Miles Coverdale, translators of the Holy Scriptures into English. Tyndale's New Testament served as the basis for the populace of England being converted to Justification by Grace through Faith. Coverdale, whose Psalm translation still deeply effects the BCP's psalms, came along and published an Old Testament / Apocrypha along with a slightly altered Tyndale NT. This Bible was the first to receive broad use in England and can still be read today.

Let us render hearty thanks to God for these two servants. And let us take up their cause by reading the Scriptures for ourselves in "a language understanded of the people" and applying it to our lives.

COLLECT: Almighty God, you planted in the heart of your servants William Tyndale and Miles Coverdale a consuming passion to bring the Scriptures to people in their native tongue, and endowed them with the gift of powerful and graceful expression and with strength to persevere against all obstacles: Reveal to us your saving Word, as we read and study the Scriptures, and hear them calling us to repentance and life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Below is an excellent video that gives an accessible visual rendering of the history of the English Bible.

A Hymn for Michaelmas

2010-09-29T05:54:00.000-04:00

On the Feast of Michael and all Angels, popularly called Michaelmas, we give thanks for the many ways in which God's loving care watches over us, both directly and indirectly, and we are reminded that the richness and variety of God's creation far exceeds our knowledge of it.

The Holy Scriptures often speak of created intelligences other than humans who worship God in heaven and act as His messengers and agents on earth. We are not told much about them, and it is not clear how much of what we are told is figurative. Jesus speaks of them as rejoicing over penitent sinners (Lk 15:10). Elsewhere, in a statement that has been variously understood (Mt 18:10), He warns against misleading a child, because their angels behold the face of God. (Acts 12:15 may refer to a related idea.)

In the Hebrew Scriptures, it is occasionally reported that someone saw a man who spoke to him with authority, and who he then realized was no mere man, but a messenger of God. Thus we have a belief in super-human rational created beings, either resembling men in appearance or taking human appearance when they are to communicate with us. They are referred to as "messengers of God," or simply as "messengers." The word for a messenger in Hebrew is MALACH, in Greek, ANGELOS, from which we get our word "angel" [ Digression: ANGELION means "message, news" and EUANGELION means "good news = goodspell = gospel," from which we get our word "evangelist" used to mean a preacher of the Good News of salvation, and, more narrowly, one of the four Gospel-writers: Matthew, Mark, Luke, and John.]

By the time of Christ, Jewish popular belief included many specifics about angels, with names for many of them. There were thought to be four archangels, named Michael, Gabriel, Raphael, and Uriel. An alternative tradition has seven archangels (see Tobit 12:15 and 1 Enoch 20). Sometimes each archangel is associated with one of the seven planets of the Ptolemaic system (the moon, Mercury, Venus, the Sun, Mars, Jupiter, Saturn). Michael is associated with Saturn and Uriel with the Sun. The other pairings I forget, but I believe that you will find a list in the long narrative poem called "The Golden Legend," by Henry Wadsworth Longfellow. (I believe that a pairing is also offered in the opening chapters of the Proof of The Apostolic Preaching, by Irenaeus of Lyons, but I have not the work at hand.)

Michael (the name means "Who is like God?") is said to be the captain of the heavenly armies. He is mentioned in the Scriptures in Daniel 10:13,31; 12:1 (where he is said to be the prince of the people of Israel); in Jude 9 (where he is said to have disputed with the devil about the body of Moses); and in Revelation 12:7 (where he is said to have led the heavenly armies against those of the great dragon). In iconography, he is generally pictured in full armor, carrying a lance, and with his foot on the neck of a dragon. Oftentimes, his lance pierces the mouth of the serpent, as this demonstrates the power of truth to conquer the Father of Lies. (Pictures of the Martyr George are often similar, but only Michael has wings.)

Gabriel (the name means "God is my champion") is thought of as the special bearer of messages from God to men. He appears in Daniel 8:16; 9:21 as an explainer of some of Daniel's visions. According to the first chapter of Luke, he announced the forthcoming births of John the Baptist and of our Lord to Zachariah and the Virgin Mary respectively.

Raphael (the name means "God heals") is mentioned in the Apocrypha, in the book of Tobit, where, disguised as a man, he accompanies the young man Tobias on a quest, enables him to accomplish it, and gives him a remedy for the blindness of his aged father.

Uriel (the name means "God is my light" -- compare with "Uriah", which means "the LORD is my light") is mentioned in 4 Esdras.

It is thought by many scholars that the seven lamps of Revelation 4:5 are an image suggested by (among many other things) the idea of seven archangels.

What is the value to us of remembering the Holy Angels? Well, since they appear to excel us in both knowledge and power, they remind us that, even among created things, we humans are not the top of the heap. Since it is the common belief that demons are angels who have chosen to disobey God and to be His enemies rather than His willing servants, they remind us that the higher we are the lower we can fall. The greater our natural gifts and talents, the greater the damage if we turn them to bad ends. The more we have been given, the more will be expected of us. And, in the picture of God sending His angels to help and defend us, we are reminded that apparently God, instead of doing good things directly, often prefers to do them through His willing servants, enabling those who have accepted His love to show their love for one another.

	Coelites Plaudant - 5 verses, C

	Found at bee mp3 search engine

Peace at Augsburg

2010-09-25T07:24:00.000-04:00

In many ways, the Reformation was not merely a change in the religious landscape, but also a renovation of the entire social order. Economics were impacted, education swelled, and the missionary impulse brought Europeans into increasing contact with other cultures - and conflict with other Europeans. Great was the turmoil and many the monstrous crimes committed in the name of Christ in the wake of the Reformation. Religious passions quickly passed into political conflict. No place was this more true than in Germany, where peasants rioted at the behest of the radical Anabaptists. And, of course, Luther's alliance with certain Prince-Electors was a sore spot for the Roman Catholic aligned Holy Roman Emperor, Charles V.

At the Diet (a formal assembly of princes) of Worms in 1521, Emperor Charles V outlawed Lutheranism . But he was unable to stamp out the reform movement at the time because of other crises. Not until 1529 was Charles able to follow up on the Lutheran issue. He sent word that Catholicism was to be restored everywhere in Germany. Many German cities and princes protested. These were called the "Protesting estates" and from them we got the name "Protestant."

Charles saw that some sort of conciliation would be in order. In 1530 he attended an assembly known as the Diet at Augsburg.

Lutherans presented the Confession of Augsburg (authored principally by Philip Melancthon) in an attempt to prove to Rome that their views were Biblical. This confession remains the basis of the Lutheran faith. However, reconciliation proved impossible and Charles ordered Lutherans to reunite with the Catholic church by April 15, 1531. This had the effect of stiffening opposition against him. A military alliance of Protestants, known as the Schmalkaldic League came into being. Charles crushed this, but Elector Maurice switched sides and declared war on the emperor, forcing him to negotiate with the Protestants. In 1552, at the Peace of Passau, Charles accepted the existence of the evangelical church and promised to hold a "diet" to settle the controversy.

The diet was not convened until 1555. Again it was held in Augsburg. Peace was arranged between the Lutherans and Catholics on this day, September 25, 1555. In many respects it was imperfect. Although Lutherans were given legal standing, Anabaptists and Calvinists were not. "[A]ll such as do not belong to the two above-named religions shall not be included in the present peace but be totally excluded from it." Each German territory must take the faith of its prince. This inbuilt religious divisiveness crippled Germany's ability to unite as a nation. There was no toleration within a territory.

The Peace of Augsburg did, however, permit people to transplant to a region whose faith was more congenial to each. "In case our subjects, whether belonging to the old religion or to the Augsburg Confession, should intend leaving their homes, with their wives and children, in order to settle in another place, they shall neither be hindered in the sale of their estates after due pay, net of the local taxes nor injured in their honor... "

The Peace of Augsburg offered the merest hint of toleration. Weak as was the treaty, it brought increased stability. However, not until the Peace of Westphalia in 1648 were Calvinists added to the list of tolerated religions.

Bibliography:

"Augsburg, Peace of." The Oxford Dictionary of the Christian Church. Edited by F. L. Cross and E. A. Livingstone. Oxford, 1997.
Durant, Will. The Reformation; A history of European civilization from Wyclif to Calvin: 1300 - 1564. The Story of Civilization, Part VI. New York: Simon and Schuster, 1957.
Kidd, B. J. Documents illustrative of the Continental Reformation; edited by B. J. Kidd. Oxford, Clarendon Press, 1967.
Simon, Edith and the editors of Time/Life. The Reformation. Great Ages of Man. New York: Time Inc., 1966.
Various encyclopedia articles & websites.

Religion in the Recession

2010-09-23T10:48:00.003-04:00

A troubled warden approached his pastor and said, "We've got serious problems. Our members don't invite people to church. Our members don't give enough to pay the bills."

The pastor said, "As you know, my job is spiritual development. You'll have to bring that up with our evangelism and finance committees."

The warden returned not long after that and said, "Things are getting worse. Attendance is down. Giving is down. We might not be able to pay the staff!"

The pastor said, "Why didn't you tell me it was that serious? But as you know, my job is spiritual development. We'll have to bring up these problems at our next vestry meeting."

Immediately at the start of the vestry meeting, the warden stood up and said, "Pastor, we have a spiritual problem in our church."

America does not have a failing economy.

America's churches don't have attendance and money problems.

Our spiritual problem is being exposed.

2 Chronicles 7:14.

Why are YOU an Anglican?

2010-09-22T07:53:00.000-04:00

Litany in Honor of the Holy Cross

2010-09-14T06:45:00.000-04:00

There's no better way to start off this day than with the greatest processional / recessional of all time, Lift High the Cross!

	Lift High the Cross

	Found at bee mp3 search engine

Readings for the Feast of the Holy Cross are found here.

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

Christ, hear us.
Christ, graciously hear us.

God, the Father of Heaven,
have mercy on us.
God the Son, Redeemer of the world,
have mercy on us.
God, the Holy Spirit,
have mercy on us.
Holy Trinity, One God,
have mercy on us.

The word of the Cross is folly to those who are perishing,
but to us who are being saved it is the power of God.

God forbid that I should glory save in the Cross of our Lord Jesus Christ,
by which the world has been crucified to me, and I to the world.

Reflection: Jesus has many who love His Kingdom in Heaven, but few who bear His Cross. He has many who desire comfort, but few who desire suffering. He finds many to share His feast, but few His fasting. All desire to rejoice with Him, but few are willing to suffer for His sake.

God forbid that I should glory save in the Cross of our Lord Jesus Christ,
by which the world has been crucified to me, and I to the world.

Reflection: Why do you fear to take up the Cross, which is the road to the Kingdom? In the Cross is salvation and life, protection against our enemies, infusion of Heavenly sweetness; in the Cross is strength of mind,joy of spirit, excellence of virtue, perfection of holiness. There is no salvation of soul, nor hope of eternal life, save in the Cross.

God forbid that I should glory save in the Cross of our Lord Jesus Christ,
by which the world has been crucified to me, and I to the world.

Reflection: Take up the Cross, therefore, and follow Jesus, and go forward into eternal life. Christ has gone before you, bearing His Cross;He died for you on the Cross, that you also may bear your cross,and desire to die on the Cross with Him. For if you die with Him,you will also live with Him. And if you share His sufferings, you will also share His glory.

God forbid that I should glory save in the Cross of our Lord Jesus Christ,
by which the world has been crucified to me, and I to the world.

Reflection: See how in the Cross all things consist, and in dying on it all things depend. There is no other way to life and to true inner peace, than the way of the Cross.Go where you will, seek what you will; you will find no higher way above nor safer way below than the road of the Holy Cross.

God forbid that I should glory save in the Cross of our Lord Jesus Christ,
by which the world has been crucified to me, and I to the world.

Reflection: The Cross always stands ready, and everywhere awaits you. You cannot escape it, wherever you flee; for wherever you go,you bear yourself, and always find yourself. Look up or down, without you or within, and everywhere you will find the Cross. And everywhere you must have patience, if you wish to attain inner peace, and win an eternal crown.

God forbid that I should glory save in the Cross of our Lord Jesus Christ,
by which the world has been crucified to me, and I to the world.

Lamb of God, Who take away the sins of the world,
spare us, O Lord!.
Lamb of God, Who take away the sins of the world,
graciously hear us, O Lord!
Lamb of God, Who take away the sins of the world,
have mercy on us. Let us pray.

Lord Jesus Christ, strengthen us to follow Thee not only to the Breaking of Bread but also to the drinking of the Cup of Thy Passion. Help us to love Thee for Thine own sake and not for the sake of comfort for ourselves. Make us worthy to suffer for Thy name, Jesus, our Crucified and Risen Lord and Savior, now and forever. Amen.

If you haven't taught your children to remember their salvation using the sign of the cross (a duty Martin Luther put especially on fathers), why not today? For further reflection, I recommend ECatBedside's reflection piece.

Paphnutius the Confessor

2010-09-11T16:43:00.001-04:00

St. Paphnutius was an Egyptian bishop, of a city in the Upper Thebaid in the early fourth century, and one of the most interesting members of the Council of Nicæa (325). He suffered mutilation of the left knee (was hamstrung) and the loss of his right eye for the Faith under the Emperor Maximinus (308-13), and was subsequently condemned to the mines. At Nicæa he was greatly honoured by Constantine the Great, who, according to Socrates (Church History I.11), used often to send for the good old confessor and kiss the place whence the eye had been torn out.

He took a prominent, perhaps a decisive, part in the debate at the First Œcumenical Council on the subject of the celibacy of the clergy. It seems that most of the bishops present were disposed to follow the precedent of the Council of Elvira (can. xxxiii) prohibiting conjugal relations to those bishops, priests, deacons, and, according to Sozomen, sub-deacons, who were married before ordination. Paphnutius earnestly entreated his fellow-bishops not to impose this obligation on the orders of the clergy concerned. He proposed, in accordance "with the ancient tradition of the Church", that only those who were celibates at the time of ordination should continue to observe continence, but, on the other hand, that "none should be separated from her, to whom, while yet unordained, he had been united". The great veneration in which he was held, and the well known fact that he had himself observed the strictest chastity all his life, gave weight to his proposal, which was unanimously adopted. The council left it to the discretion of the married clergy to continue or discontinue their marital relations. Paphnutius was present at the Synod of Tyre (335) with St. Athanasius.

See more at Wikipedia.

Commination for 9-11

2010-09-11T08:46:00.001-04:00

A Commination,

or Denouncing of God's Anger and Judgements against Sinners,

With certain Prayers, to be used on the first Day of Lent, and at other times, as the Ordinary shall appoint.

After Morning Prayer, the Litany ended according to the accustomed manner, the Priest shall, in the reading Pew or Pulpit, say,
RETHREN, in the Primitive Church there was a godly discipline, that, at the beginning of Lent, such persons as stood convicted of notorious sin were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others, admonished by their example, might be the more afraid to offend.
Instead whereof, until the said discipline may be restored again, (which is much to be wished,) it is thought good, that at this time (in the presence of you all) should be read the general sentences of God's cursing against impenitent sinners, gathered out of the seven and twentieth Chapter of Deuteronomy, and other places of Scripture; and that ye should answer to every Sentence, Amen: To the intent that, being admonished of the great indignation of God against sinners, ye may the rather be moved to earnest and true repentance; and may walk more warily in these dangerous days; fleeing from such vices, for which ye affirm with your own mouths the curse of God to be due.

URSED is the man that maketh any carved or molten image, to worship it.

And the people shall answer and say, Amen. Minister. Cursed is he that curseth his father or mother.
Answer. Amen.
Minister. Cursed is he that removeth his neighbour's landmark.
Answer. Amen.
Minister. Cursed is he that maketh the blind to go out of his way.
Answer. Amen.
Minister. Cursed is he that perverteth the judgement of the stranger, the fatherless, and widow.
Answer. Amen.
Minister. Cursed is he that smiteth his neighbour secretly.
Answer. Amen.
Minister. Cursed is he that lieth with his neighbour's wife.
Answer. Amen.
Minister. Cursed is he that taketh reward to slay the innocent.
Answer. Amen.
Minister. Cursed is he that putteth his trust in man, and taketh man for his defence, and in his heart goeth from the Lord.
Answer. Amen.
Minister. Cursed are the unmerciful, fornicators, and adulterers, covetous persons, idolaters, slanderers, drunkards, and extortioners.
Answer. Amen.

Minister. OW seeing that all they are accursed (as the prophet David beareth witness) who do err and go astray from the commandments of God; let us (remembering the dreadful judgement hanging over our heads, and always ready to fall upon us) return unto our Lord God, with all contrition and meekness of heart; bewailing and lamenting our sinful life, acknowledging and confessing our offences, and seeking to bring forth worthy fruits of penance. For now is the axe put unto the root of the trees, so that every tree that bringeth not forth good fruit is hewn down, and cast into the fire. It is a fearful thing to fall into the hands of the living God: he shall pour down rain upon the sinners, snares, fire and brimstone, storm and tempest; this shall be their portion to drink. For lo, the Lord is come out of his place to visit the wickedness of such as dwell upon the earth. But who may abide the day of his coming? Who shall be able to endure when he appeareth? His fan is in his hand, and he will purge his floor, and gather his wheat into the bam; but he will burn the chaff with unquenchable fire. The day of the Lord cometh as a thief in the night: and when men shall say, Peace, and all things are safe, then shall sudden destruction come upon them, as sorrow cometh upon a woman travailing with child, and they shall not escape. Then shall appear the wrath of God in the day of vengeance, which obstinate sinners, through the stubbornness of their heart, have heaped unto them, selves; which despised the goodness, patience, and long, sufferance of God, when he calleth them continually to repentance. Then shall they call upon me, (saith the Lord,) but I will not hear; they shall seek me early, but they shall not find me; and that, because they hated knowledge, and received not the fear of the Lord, but abhorred my counsel, and despised my correction. Then shall it be too late to knock when the door shall be shut; and too late to cry for mercy when it is the time of justice. O terrible voice of most just judgement, which shall be pronounced upon them, when it shall be said unto them, Go, ye cursed, into the fire everlasting, which is prepared for the devil and his angels. Therefore, brethren, take we heed betime, while the day of salvation lasteth; for the night cometh, when none can work. But let us, while we have the light, believe in the light, and walk as children of the light; that we be not cast into utter darkness, where is weeping and gnashing of teeth. Let us not abuse the goodness of God, who calleth us mercifully to amendment, and of his endless pity promiseth us forgiveness of that which is past, if with a perfect and true heart we return unto him. For though our sins be as red as scarlet, they shall be made white as snow; and though they be like purple, yet they shall be made white as wool. Turn ye (saith the Lord) from all your wickedness, and your sin shall not be your destruction: Cast away from you all your ungodliness that ye have done: Make you new hearts, and a new spirit: Wherefore will ye die, O ye house of Israel, seeing that I have no pleasure in the death of him that dieth, saith the Lord God? Tom ye then, and ye shall live. Although we have sinned, yet have we an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. For he was wounded for our offences, and smitten for our wickedness. Let us therefore return unto him, who is the merciful receiver of all true penitent sinners; assuring ourselves that he is ready to receive us, and most willing to pardon us, if we come unto him with faithful repentance; if we submit ourselves unto him, and from henceforth walk in his ways; if we will take his easy yoke, and light burden upon us, to follow him in lowliness, patience, and charity, and be ordered by the governance of his Holy Spirit; seeking always his glory, and serving him duly in our vocation with thanksgiving: This if we do, Christ will deliver us from the curse of the law, and from the extreme malediction which shall light upon them that shall be set on the left hand; and he will set us on his right hand, and give us the gracious benediction of his Father, commanding us to take possession of his glorious kingdom: Unto which he vouchsafe to bring us all, for his infinite mercy. Amen.

Then shall they all kneel upon their knees, and the Priest and Clerks kneeling (in the place where they are accustomed to say the Litany) shall say this Psalm.

Miserere mei, deus. Psalm 51 AVE mercy upon me, O God, after thy great goodness: according to the multitude of thy mercies do away mine offences.
Wash me thoroughly from my wickedness: and cleanse me from my sin.
For I acknowledge my faults: and my sin is ever before me.
Against thee only have I sinned, and done this evil in thy sight: that thou mightest be justified in thy saying, and clear when thou art judged.
Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
But lo, thou requirest truth in the inward parts: and shalt make me to understand wisdom secretly.
Thou shalt purge me with hyssop, and I shall be clean: thou shalt wash me, and I shall be whiter than snow.
Thou shalt make me hear of joy and gladness: that the bones which thou hast broken may rejoice.
Turn thy face away from my sins: and put out all my misdeeds.
Make me a clean heart, O God: and renew a right spirit within me.
Cast me not away from thy presence: and take not thy Holy Spirit from me.
O give me the comfort of thy help again: and stablish me with thy free Spirit.
Then shall I teach thy ways unto the wicked: and sinners shall be converted unto thee.
Deliver me from blood guiltiness, O God, thou that art the God of my health: and my tongue shall sing of thy righteousness.
Thou shalt open my lips, O Lord: and my mouth shall shew thy praise.
For thou desirest no sacrifice, else would I give it thee: but thou delightest not in burnt-offerings.
The sacrifice of God is a troubled spirit: a broken and contrite heart, O God, shalt thou not despise.
O be favourable and gracious unto Sion: build thou the walls of Jerusalem.
Then shalt thou be pleased with the sacrifice of righteousness, with the burnt-offerings and ablations: then shall they offer young bullocks upon thine attar.
Glory be to the Father, and to the Son: and to the Holy Ghost;
Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen.

Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.

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

Minister. O Lord, save thy servants;
Answer. That put their trust in thee.
Minister. Send unto them help from above.
Answer. And evermore mightily defend them.
Minister. Help us, O God our Saviour.
Answer. And for the glory of thy Name deliver us; be merciful to us sinners, for thy Name's sake.
Minister. O Lord, hear our prayer.
Answer. And let our cry come unto thee.

Minister. Let us pray. LORD, we beseech thee, mercifully hear our prayers, and spare all those who confess their sins unto thee; that they, whose consciences by sin are accused, by thy merciful pardon may be absolved; through Christ our Lord. Amen.

MOST mighty God, and merciful Father, who hast compassion upon all men, and hatest nothing that thou hast made; who wouldest not the death of a sinner, but that he should rather turn from his sin, and be saved: Mercifully forgive us our trespasses; receive and comfort us, who are grieved and wearied with the burden of our sins. Thy property is always to have mercy; to thee only it appertaineth to forgive sins. Spare us therefore, good Lord, spare thy people, whom thou hast redeemed; enter not into judgement with thy servants, who are vile earth, and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults, and so make haste to help us in this world, that we may ever live with thee in the world to come; through Jesus Christ our Lord. Amen.

Then shall the people say this that followeth, after the Minister. URN thou us, O good Lord, and so shall we be turned. Be favourable, O Lord, Be favourable to thy people, Who turn to thee in weeping, fasting, and praying. For thou art a merciful God, Full of compassion. Longsuffering, and of great pity. Thou sparest when we deserve punishment, And in thy wrath thinkest upon mercy. Spare thy people, good Lord, spare them, And let not thine heritage be brought to confusion. Hear us, O Lord, for thy mercy is great, And after the multitude of thy mercies look upon us; Through the merits and mediation of thy blessed Son, Jesus Christ our Lord. Amen.

Then the Minister alone shall say, HE Lord bless us, and keep us; the Lord lift up the light of his countenance upon us, and give us peace, now and for evermore. Amen.

Prayers for 9-11

2010-09-11T00:48:00.001-04:00

The following prayer was shared by Father John Troy Mashburn, pastor at St. John Orthodox Church in Memphis. Wherever you are, it's a great prayer to join with others in offering up to God on September 11.

O Lord our God, Who art Thyself, the Hope of the hopeless, the Help of the helpless, the Savior of the storm-tossed, the Haven of the voyager, the Physician of the sick; be all things to our land which nine years ago on this date was devastated by the cowardly and hateful acts of false martyrs; who imitated wicked Herod in his slaughter of 14,000 innocents, whose only crime was to be born at the time of Thine incarnation.

For those who lost loved ones, grant the comfort you imparted to the Mary and Martha before you raised Lazarus and care for them as Thou didst care for Thy Mother from the Cross, putting her in the care of the Apostle John.

For the survivors, grant them healing in every sense, as you strengthened and healed the confessors.

For those related to and aiding the survivors and the families of the fallen, grant the strength and compassion Thou didst instill in Thy foster father Joseph, who was Thy guardian in Thine earthly youth.

For those who died, grant them remission of their every sin in Thy great compassion; both those who like the wise servant and the wise virgins, constantly prepared themselves to enter the heavenly banquet at any hour; and those who emulated the Rich Fool, preferring to enjoy earthly pursuits and ignore heavenly ones.

To the rest of us, instill in us the knowledge that while the devil still manipulates our Divinely-given free will (sic) to his own ends in this world, his power is fleeting and ultimately void, as Thou hast already crushed his dominion, leaving to him only those who freely choose him. Remind us that, while evil at times seems to win, and the death of the innocent seems to signal the destruction of goodness, the innocent are at peace, and while the God-fearing will endure a period of torment; those who choose evil shall endure eternal torment.

For those who hate us, speak to their hearts as St. Procla sought to speak to her husband Pilate concerning Thee, and as Thou didst speak to Pharoah concerning the Hebrews, to soften the hearts of those who seek our destruction.

Spare us O Lord, from all hatred of the murderers, and from prejudice toward those whose only crime is to be of their ethnicity and/or religion.

Spare us, O Lord, from paranoia and rash acts by which we trample each other like rabid beasts.

Spare, O Lord, those who protect us, those who serve in our government, armed forces, law enforcement agencies and all first responders, from despondency, disillusionment, and all things which would undermine their righteous calling to protect us in the manner of our Guardian Angels, and care for us in the manner of the Good Samaritan.

All this we ask of Thee our all-powerful and all-loving Saviour, together with Thine unorginate Father, and Thine all-holy and good and life-giving Spirit, now and ever, and unto ages of ages. Amen

That's St Nicholas Orthodox Church right next to the towers. It's the one we're trying to get rebuilt at Ground Zero

Drinking to your health

2010-09-07T14:15:00.000-04:00

This has never been a particular problem for Anglicans. The old saying goes "Wherever there are four Anglicans, there's always a fifth." But it's nice to have solid justification.

One of the most contentious issues in the vast literature about alcohol consumption has been the consistent finding that those who don't drink tend to die sooner than those who do....a new paper in the journal Alcoholism: Clinical and Experimental Research suggests that — for reasons that aren't entirely clear — abstaining from alcohol does tend to increase one's risk of dying, even when you exclude former problem drinkers. The most shocking part? Abstainers' mortality rates are higher than those of heavy drinkers.

Read the rest over at Time.

Pop and the Pope

2010-09-07T09:11:00.001-04:00

Well... Here's one more reason not to be excited about Benedict XVI's offer of amnesty to Anglicans.

Here's the song he's chosen to reach out to the disco / dance club hipsters of England.

Ooberfüse - Heart's Cry by 360degreemusic

Dunning-Kruger Effect in the Church

2010-09-03T07:34:00.000-04:00

What is the Dunning-Kruger Effect? While this article goes on in length and points to the original research, here's the definition:

The Dunning–Kruger effect is a cognitive bias in which an unskilled person makes poor decisions and reaches erroneous conclusions, but their incompetence denies them the metacognitive ability to realize their mistakes. The unskilled therefore suffer from illusory superiority, rating their own ability as above average, much higher than it actually is, while the highly skilled underrate their abilities, suffering from illusory inferiority. This leads to the situation in which less competent people rate their own ability higher than more competent people. It also explains why actual competence may weaken self-confidence: because competent individuals falsely assume that others have an equivalent understanding. "Thus, the miscalibration of the incompetent stems from an error about the self, whereas the miscalibration of the highly competent stems from an error about others."

In other words, people who lack a skill often don't have enough ability to recognize that they lack that skill. It happens all the time - as the above-linked interview's anecdotes suggest. But it's tragic when it happens in the church. I'm thinking of a few instances.

First, everybody knows that if you can't pass muster in the musical world, you can always get an audience at church. It seems we have even less standards for performers than we do for members.

Maybe it's not always that bad...but I'm willing to bet that most of you have sat through a painful offertory or two in your life.

And it's not just poor performance. The actual compositions these days are TERRIBLE. Theologically vapid. Poetically unsound. And intentionally unsingable. I tend to agree with C.S. Lewis, who thought that most (traditional English) hymns were "fifth-rate poetry set to sixth-rate music." However, those hymns have never made me want to burst into tears or write letters to the bishop. They have never made me worry about the children who were taught to sing them. Aesthetic quality isn't really the point, although God deserves the best -- at the very least we should not be forced to sing heresy. Our music should elevate us to assume God's perspective rather than reiterate our own. It should focus on on Christ and His Kingdom rather than moor us in our own experience. (Contrary to contemporary opinion, Latin chant is not only breathtakingly beautiful, it's pretty easy to learn. Certainly it's easier to sing than some of those showtunes that pass for praise and worship these days!)

Secondly, the article proffers education as a means of addressing the problem. I couldn't agree more. I enjoy introducing people to good church music. I'm no music expert, but I have a good ear and a wide-ranging appreciation for it. (Yes, even the modern guitar-stuff can be well done on all accounts...for some reason, most just choose not to go through the effort.)

But this isn't just about music. What about PRAYER? Have you ever been stuck in a prayer group with someone who just has to use "just" just about every other word? (just)

“Lord, just hear us tonight. We just lift up our hands to you and pray that you will just send you love down to us in ways we just can’t understand. Take us just as we are Lord. Just, just. Just, just.”

Just telling them to quit isn't going to be enough. "Lord, teach us to pray..." Okay - let's get on with this vital work. One of the things that drew me to the Anglican Church was her rich tradition of prayer. I had a real sense of the poverty of my own prayers. I felt quite privatized in my prayer life - as though I were only praying my concerns but never being taken outside of my own limited points of reference. Liturgical prayer changed that. And I know of no better source in English than the Book of Common Prayer. Look at the older ones and you'll be praying concerns out of the Scriptures that would have never crossed your own mind.

I'm not advocating doing away with private, highly-personal prayers. But I'm trying to aim for a balance. Looking at high quality public prayers will help us to improve our own private prayer life. It will lift us beyond searching for words and aim us toward seeking God's face in prayer.

Lastly, many Christians settle for a poorly trained ministry. While roughly half of active full-time clergy have at least a bachelor's degree, the other half...doesn't. I don't want to fall into the trap of credentialism, but there is plenty to be said for having had a good bit of formalized training in the texts of Scripture, the theological and historical tradition of the church, and pastoral practice. I'm not so much concerned with post-nominals that come with that formation but rather with the habits and attitudes it fosters as well as the data conveyed.

I'm really concerned for a church that's led by someone who has no real sense of church history beyond hearsay from grandparents about the good ol'days. And someone who has only read the Scriptures for themselves and then teaches that as God's word is little more than a medieval pope mistaking his opinion for God's revelation. Reading Scripture together is necessary for the people of God so that we can come to a common understanding, at least on Scripture's principle teachings. (Col. 4:16; 1 Th. 5:27; cf. Neh. 8)

Those are just a few of my thoughts on this. Where else should we be looking?

Confessional Anglicanism is our Future

2010-08-31T17:30:00.004-04:00

Some people allege that the Anglican Church in North America is hopelessly theologically muddled, a mere 20-year reset button on TEc, and an overly-diverse group that will fly apart as soon as the common threat of pansexualism is absent.

Archbishop Duncan says PHOOEY on that...we're in this together to confess Christ together, and our vision is still the GAFCON Jerusalem Statement.

Remembering Bp. Grafton

2010-08-30T12:00:00.002-04:00

Bp. Charles G. Grafton was a lion of the faith, an ecumenist, and a mission-building bishop. He was a notable figure in early American Anglo-Catholicism (a turn toward the pre-Reformation faith that lived in England from 600-1400), leaving a serious body of works in letters and addresses.

He was the second Bishop of the Diocese of Fond du Lac. Prior to his election as bishop, Grafton was Rector of Church of the Advent in Boston.

Grafton was consecrated on December 15, 1875 at St. Paul's Cathedral, Fond du Lac by William E. McLaren of Chicago, Alexander Burgess of Quincy, and George F. Seymour of Springfield. Grafton founded the Anglican religious order Sisterhood of the Holy Nativity and was a founding member of the Society of St. John the Evangelist.

He is forever memorialized in a tune bearing his name which has been set to numerous hymns. However, I believe the most poignant is to "Sing my ton" the words of which are reproduced alone. Use this as your office hymn, or as thanksgiving for receiving the precious gift of the Lord's most precious body and blood in the Holy Communion.

	Clyde McLennan - Now my tongue the mystery telling .mp3

	Found at bee mp3 search engine

Readings:

Psalm 134 Sirach 50:16-21 Revelation 5:7-10 John 10:11-16
Preface of a Saint (1)

PRAYER

Loving God, who didst call Charles Chapman Grafton to be a bishop in thy Church, endowing him with a burning zeal for souls: Grant that, following his example, we may ever live for the extension of thy kingdom, that thy glory may be the chief end of our lives, thy will the law of our conduct, thy love the motive of our actions, and Christ’s life the model and mold of our own; through the same Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, throughout all ages. Amen.

Sermon for Proper17C

2010-08-30T08:16:00.001-04:00

Sermon Proper17C Humble Hospitality, Fr Chris Larimer from Fr. Chris Larimer.

A sermon on Luke 14 & Hebrews 13, preached at Holy Apostles Anglican Church in Elizabethtown, KY.

Asking the wrong question

2010-08-26T12:35:00.000-04:00

The Coming ACNA Prayer Book

2010-08-25T13:07:00.000-04:00

I have a feeling that some of the AC-NA folks are going to be really upset no matter what form the prayer book revision takes. Let's hope it's received better than the BCP was received in Scotland!

Feast of St. Bartholomew, Apostle

2010-08-24T09:14:00.002-04:00

The name "Bartholomew" appears in the New Testament only on lists of the names of the twelve apostles. This list normally is given as six pairs, and the third pair in each of the Synoptics is "Philip and Bartholomew" (M 10:3; P 3:18; L 6:14; but A 1:15).

John gives no list of the Twelve, but refers to more of them individually than the Synoptists. He does not name Bartholomew, but early in his account (John 1:43-50) he tells of the call to discipleship of a Nathaniel who is often supposed to be the same person. The reasoning is as follows: John's Nathanael is introduced as one of the earliest followers of Jesus, and in terms which suggest that he became one of the Twelve. He is clearly not the same as Peter, Andrew, James, John, Philip, Thomas, Judas Iscariot, Judas (not Iscariot, also called Lebbaeus or Thaddeus), all of whom John names separately. He is not Matthew, whose call is described differently (M 9:9). This leaves Bartholomew, James the son of Alpheus, and Simon Zelotes. Of these, Bartholomew is the leading candidate for two reasons:

(1) "Bar-tholomew" is a patronymic, meaning "son of Tolmai (or Talmai)." It is therefore likely that he had another name. (A historical novel which may not be well researched informs me that a first-century Jew would be likely to use the patronymic instead of the forename as a mark of respect in speaking to a significantly older Jew.) "Nathanael son of Tolmai" seems more likely than "Nathanael also called James (or Simon)."
(2) Nathanael is introduced in John's narrative as a friend of Philip. Since Bartholomew is paired with Philip on three of our four lists of Apostles, it seems likely that they were associated.

We have no certain information about Bartholomew's later life. Some writers, including the historian Eusebius of Caesarea (now Har Qesari, 32:30 N 34:54 E, near Sedot Yam), say that he preached in India. The majority tradition, with varying details, is that Bartholomew preached in Armenia, and was finally skinned alive and beheaded to Albanus or Albanopolis (now Derbent, 42:03 N 48:18 E) on the Caspian Sea. His emblem in art is a flaying knife. The flayed Bartholomew can be seen in Michelangelo's Sistine painting of the Last Judgement. He is holding his skin. The face on the skin is generally considered to be a self-portrait of Michelangelo.

Readings:

Psalm 91 or 91:1-4
Deuteronomy 18:15-18
1 Corinthians 4:9-15
Luke 22:24-30

Preface of Apostles

PRAYER (traditional language)

Almighty and everlasting God, who didst give to thine apostle Bartholomew grace truly to believe and to preach thy Word: Grant that thy Church may love what he believed and preach what he taught; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God for ever and ever.

PRAYER (contemporary language)

Almighty and everlasting God, who gave to your apostle Bartholomew grace truly to believe and to preach your Word: Grant that your Church may love what he believed and preach what he taught; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God for ever and ever.

Magnificat

2010-08-23T17:11:00.001-04:00

One of the greatest canticles of the Church is the Magnificat, or the Canticle of Mary. It is traditionally sung every evening at Vespers or Evening Prayer. The settings of it are plethora, as is fitting for a song sung every night throughout the year. However, I've recently come upon one I wanted to share. It's set to the familiar tune UFFINGHAM (LM) by Brian Penney. You can listen to it in parts or in full choir here.

And of course if you're going to do this in a Solemn Evensong setting, don't forget the incense!

Global South to ECUSA and ACoC

2010-08-22T07:44:00.000-04:00

"Think they'll get the message this time?"

No...probably not.

There's Something About Mary

2010-08-15T07:54:00.001-04:00

I’d like to explore some of the history of this Feast day of August 15th, which the calendar of lesser feasts and fasts calls the feast of Saint Mary the Virgin. The lesser feasts and fasts of the Church of England calls it the feast of the blessed Virgin Mary. The Anglican Church of Canada calls it the Falling Asleep of the Blessed Virgin Mary. The Lutherans call it the feast of Mary, mother of our Lord. The Orthodox Church calls it the Dormition of Mary, and the Romans call it The Feast of the Assumption of the BVM.

However, this feast was thrown off the liturgical calendar of the Church of England at the time of the Reformation. Was it because the Church of England didn’t like to celebrate the feast days of Saints? Not at all. If you look in the Book of Common Prayer of 1662 you see feasts for all of the biblical Saints, including red letter feast days for Mary—there are the feasts of the Purification of the Virgin Mary and Annunciation of the Blessed Virgin Mary—again as red letter feasts with their own appointed collects and lessons. In the list of lesser feasts of the 1662 Prayer Book there is also the feast of Conception of the Virgin Mary.

However, the primary or principle pre-reformation feast of the Virgin Mary was pointedly omitted from both the list of red letter primary feasts and black letter lesser feasts. Why is this?

Well, we must consider that during the time of the Reformation there were many abuses related to the saints—excessive devotion to specific saints was one of those abuses. Indeed, one could call it the cult of the saints. Chief among those individuals around whom cults had developed was the Virgin Mary. There had arisen so many specific and esoteric beliefs about Mary by the late middle ages that the theological study of Mary herself had developed—Mariology, as we now know it.

The Church of England attempted to keep a middle path between ignoring the feast days of the saints altogether and keeping them as they had been kept before the Reformation. The primary calendar omits all but the Biblical saints, and the list of lesser feasts and fasts kept only the feast days of the saints of the undivided Church.—Saint Cyprian, Saint Augustine, etc. While it kept the Biblical feasts of Mary, her primary feast was set aside, because at the time it was not simply the Feast of Saint Mary the Virgin, it was the Feast of the Assumption of the Virgin Mary—which means, of course, that she was assumed bodily into heaven. This belief had arisen around the 5th or 6th century and was based upon fanciful and apocryphal writings from the 4th century. The belief in the Assumption became accepted teaching in the 7th century Eastern Church. As the Roman Catholic historian Eatmon Duffy points out, “there is, clearly, no historical evidence whatever for it.”

Since this belief had no scriptural warrant the feast bearing the name of the Assumption was—rightly I believe—done away with in the official calendar of the Church of England. As I said, this does not mean that Anglicanism had forgotten the saints of the Church, nor did it mean that it had forgotten one of the primary saints of the New Testament. The goal of the new red letter calendar of Saints of the Book of Common Prayer was to make their celebration Christocentric in nature—the black letter lesser feasts and fasts pointed to the life of the ancient Church. The goal of the Saints was to point to Christ, and keeping the feast of the Assumption made this rather difficult , since it was centered around a nonbiblical and ahistorical event, and required numerous theological explanations and justifications.

When this once primary feast of Mary was reintroduced as a lesser feasts in America, Scotland, England, and Canada, mention of the Assumption was omitted, and now it was simply the feast of the BVM, Saint Mary the Virgin, or in its strongest form the “Falling Asleep of the Blessed Virgin Mary” (which is also the Eastern Orthodox title for the Feast). Now we have a feast of Mary that can celebrate the entirety of her life in relation to Christ, rather than celebrating an apocryphal event. This reminds one of the fact that in Orthodox iconography Mary is always to be presented holding the Christ Child, never alone (as she often is in the West), for her primary theological importance is that she was Theotokos, which is most often translated as Mother of God, but this manner of presenting the Greek is a little misleading. In English this makes it sound as though the emphasis is on the Mother. A more literal translation would be “she who gave birth to Him who was God”—and here the emphasis is on the deity of the child, not the motherhood of Mary. However, the very mention of a human mother implies the humanity of the Son, even after the divinity of the Son has been expressed and emphasized. We have here the very mystery of the Incarnation and are reminded of what Saint Paul has to say of the Person of Jesus as concerns his origin: “when the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" So through God you are no longer a slave but a son, and if a son then an heir.”

Paul focuses on Christ’s fulfilling of the law, his humanity in conformity to his divinity to fulfill what we could fulfill not due to our sinful natures. Indeed, Paul does not even mention Mary’s name. But Mary is at the beginning of the historical drama of the Incarnation that Paul preached. In the liturgical life of the Church she appears most prominently at Christmastide, in statuary form as part of nativity displays, without prejudice in the homes of Christians of all backgrounds. The feast of Saint Mary, as well as the other Prayer Book feasts of Mary, allow us to dwell further on the biblical events surrounding this mystery from Mary’s perspective and examine what we can apply from her experience and example, to our lives.

In the gospel lesson for the feast we hear Mary rejoice in the part she will play in God’s plan of salvation. And Mary said, "My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is on those who fear him from generation to generation. He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his posterity for ever."

Her soul magnifies God. Her spirit rejoices in Her savoir. This song of praise echoes Luke’s Gospel from just a few verses earlier where Mary tells the angel Gabriel:

"Behold, I am the handmaid of the Lord; let it be to me according to your word."

And Elizabeth’s words to Mary: "Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me, that the mother of my Lord should come to me? For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord."

She hears God’s word. She counts herself blessed to be chosen by God. She responds to God’s word obediently. Luke tells us that Mary pondered all these wonderful and strange events in her heart, but it does not tell us that she fully comprehended these events. Indeed, Luke tells us that Mary and Joseph did not understand what Jesus meant when they found him in the temple and he told them Did you not know that I must be in my Father's house?" Mary’s reaction can teach us about our own reactions to Christ ‘s role and work in our lives. Sometimes we won’t understand. Sometimes we have to wait and see. As Jesus grew in wisdom and in stature there were still times when Mary and Jesus’ brothers, in their inability to comprehend His work, sought after Him to bring Him home. Mark’s Gospel tells us that Jesus’ family thought He was crazy and attempted to seize Him. All we can do is wonder what Mary thought. We know that Mary knew the Jesus’ true origins, but we cannot know what she thought of the path His ministry had taken. Even if she knew He was the Messiah, like so many of Jesus’ disciples she may have misunderstood His actions.

However, even if Mary (and many of the disciples) didn’t fully understand the work of her Son, she was present in His earthly life until the end. John’s Gospel and Mark’s Gospel attest to her continued presence. We find her at the foot of the Cross. Ultimately, we find her as well at the founding of the Church in the Book of Acts. “All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers.”

While we cannot say that Mary was assumed into Heaven, or that she was perfect in all of her actions, we can say that she was blessed amongst women, blessed for all generations, a woman who rejoiced in the knowledge that she needed a savior and that in her God she had a savior. We can say that she followed her Son her entire life, saw her own flesh and blood suffer and die a painful death upon the cross. . .and still find her in the Upper Room, rejoicing once again in the knowledge of her own salvation through Jesus Christ, fully God and fully man, her Son and our Lord. So, in Mary’s life we see the grace of God, reliance upon that grace, obedience to the will of God, and persistence in her faith through times of doubt, inability to comprehend, and probably fear. We see ultimate persistence. Let us pray that we too will be filled with grace, conformed to the will of God, and persist to the end in the Christian life that is laid before us.

Church Lights - Their Use and Meaning

2010-08-09T08:51:00.000-04:00

Church lights (candles) symbolize God’s Presence in the sanctuary and the spiritual enlightenment His Gospel brings our lives. Roman practice differs slightly, but in the main carries the same symbolism. Looking at the chancel (by the communion rails) in most churches, we see two major lights. First on the Gospel (left side) we see a small red light mounted on the wall. This is the Altar Lamp that burns in honor of the constant Real Presence in the reserve Sacrament (consecrated wine and host) kept in the tabernacle / aumbry - a small, ornate box centered on the back portion of the Holy Table. or on a wall nearby.

The other major lights are the candles on the Holy Table, divided into two groups, signifying Jesus in both His divine and human natures. At many parishes, you’ll see two groups of three each on the back of the Table, called “Office Lights,” lit when conducting the offices of the Church, such as Morning/Evening Prayer, Holy Matrimony, or Funeral services. In other parishes, there will simply be two larger pillar candles beside the Holy Table which are lit for the same purpose.

The two lights in front of these - or directly on the table - are the Communion Lights, used during the Eucharist. All the lights echo Christ’s words, when He said, “I am the Light of the World” (St. John 8:12) and other passages referring to God’s light, such as St. Matt. 4:16 and St. Luke 2:32.

The last light in many churches is the Paschal Candle. This is a large white candle normally kept our of sight, or next to the baptismal font. The candle is blessed every year at the Easter Vigil service, having the year inscribed on it and (traditionally) five grains of incense inserted into in in the shape of a cross. It is often decorated with other signs of the resurrection as well. Some parishes - especially those with elaborate Holy Saturday / Easter Vigil services - have special rituals surrounding the entrance of the Paschal candle. These rituals can include chanting the Exultet (normally done by a deacon), dipping the base of the candle in the baptismal font, and using this candle to light the tapers that will ignite the rest of the office and communion lights. (This practice is especially important in parishes that light a Paschal fire near the entrance of the church door for the vigil.) The candle is brought to the front of the church from Easter until the Ascension (when its removal visually symbolizes Christ's immediate light being taken from our presence). Then the candle is either stored or kept near the font. However, for baptisms and funerals (which, for Christians, is the completion of our baptismal death into Christ), the candle returns to a prominent place. I should also note that this is a Western / Latin Rite practice. The East uses a different type of candle. However, this practice antedates Jerome - and was clearly a common practice long before the Council of Nicea.

The candles recall times when ancient Christians met at night to avoid discovery and needed the lights to worship, but are retained to remind us of those days and to focus us on our Heavenly Father of Lights. Scriptural authority is solid for their use—found in Ex 25:31 & 40:25, Lev 24:2 & II Chron 13:11— and reminds us—we carry the Light of Christ!

Bp. Guernsey on Prayer

2010-08-06T14:39:00.000-04:00

Since I didn't get my sermon recorded last Sunday, you get something even better: Bp. John Guernsey (Ordinary for Diocese of the Holy Spirit) teaches on prayer while visiting Redeemer in Camden, NC.

Bishop John Guernsey Teaching on Prayer from Craig Stephans on Vimeo.

Bishop John Guernsey of the Diocese of the Holy Spirit of the Anglican Church of North America visiting Church of the Redeemer, Camden, NC.

Relativism

2010-08-06T10:30:00.001-04:00

Don't be taken in by relativists who try to tell you that universals don't exist. They believe in universals...they just can't argue the strength of their value opinions, so they say no one can.

Feast of St. Peter's Chains (Lammas)

2010-07-31T22:32:00.006-04:00

Please note that some Anglican Kalendars commemorate St. Joseph of Arimathaea on this day.

Collect

O GOD, who didst deliver thy holy Apostle Saint Peter from his bonds and suffer him to depart unhurt : vouchsafe, we pray thee ; to deliver us from the bonds of our sins, and of thy mercy preserve us from all evil. Through Jesus Christ, thy Son our Lord, who livest and reignest with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen.

Hymn. Petrus beatus catenarum.

RIGHT wondrously set free, see, Peter freedom gains,
And at the Lord's command casts off his iron chains;
As shepherd and as guide he shews to life the way,
And from his Master's sheep drives guileful wolves away.

Now to the Trinity eternal glory sing,
All honour, virtue, might, and hymns of gladness bring.
He rules the universe in wondrous Unity,
And shall, through all the days of vast eternity. Amen.

For the legend

THE Apostle Peter was put in prison for the Name of the Lord Jesus, and bound with Chains ; and that not once only, nor in one place, but several times, and in divers places. In the Acts of the Apostles we read how, immediately after Pentecost, he and the Apostle John went up to the temple together ; and there, at the temple gate, he healed the lame man ; and afterwards, whilst he was speaking to the people, he and John were taken by the Jewish priests, out of envy, and put in hold, that is, in Chains, unto the next day. And when they were brought forth, on the morrow, Peter shewed such constancy in his witness of Christ, along with John, that the rulers themselves could not but admire the fearless boldness of these Apostles whom they esteemed as unlearned and ignorant men. And the faith of all those who heard of this matter was in such wise strengthened by the apostolic witness, and Peter's Chains, that the number of believers increased to five thousand.

IT was not so long a time after, when all kind of diseases were healed by the shadow of Peter only, passing by, that he was taken again, and with the other Apostles was put into the common prison, at the command of the high priests and Sadducees, and thus a second time he was bound with Chains. But the Angel of the Lord by night opened the prison doors and sent the Apostles forth to preach Christ, despite the prohibition of men. Whereupon Peter and the other Apostles were apprehended, and brought before the Council, and condemned to be beaten, in an attempt to make them obey men rather than God. The third time whereof we have record of Peter's Chains is after the death of James, when Herod perceived that the murder of this Apostle was not displeasing to the Jews, and so proceeded to take Peter also, and had him bound with two Chains, and kept in prison under the ward of four quaternions of soldiers. Wherefrom he was again wondrously delivered by an Angel.

LASTLY, when he suffered martyrdom at Rome, he was kept in the Mamertine prison, and is said to have been bound in Chains by the command of Nero, which Chains have been held in honour by the Church from the first ages. Further, Arator, Subdeacon of the Roman Church in the sixth century, wrote that the Chains wherewith Peter was bound at Jerusalem, or certainly some of them, were preserved at Rome in his own time, and consequently the veneration of Peter's Chains greatly increased ; especially when, as we learn from other records of the Church of Rome, a basilica was built by the younger Eudoxia, wife of Valentinian III, on the Esquiline Hill, under the name of Saint Peter in Chains. This temple, or a re-building of it, was dedicated on August 1st, whence the day was placed in the Kalendar as the Feast of Saint Peter's Chains, afterwards called in England Lammas Day, from the custom of offering loaves of bread made from the first-gathered grain of the year, in thanksgiving from the beginning of the harvest. And, because of his Chains, this holy Apostle is often invoked for those in bondage.

From the Anglican Breviary

Herod Agrippa, the grandson of Herod the Great and king of the Jews, grew wroth against the Church of Christ, and slew James, the brother of John the Evangelist. Seeing that this pleased the Jews, he took Peter also into custody and locked him up in prison, intending to keep him there until after the feast of the Passover, so that he could win the favour of the people by presenting him to them as a victim. But the Apostle was saved when he was miraculously set free by an Angel (Acts 12:1-19). The Chains wherewith the Apostle was bound received from his most sacred body the grace of sanctification and healing, which is bestowed upon the faithful who draw nigh with faith.

That such sacred treasures work wonders and many healings is witnessed by the divine Scripture, where it speaks concerning Paul, saying that the Christians in Ephesus had such reverence for him, that his handkerchiefs and aprons, taken up with much reverence, healed the sick of their maladies: "So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them" (Acts 19:12). But not only the Apostles' clothing (which certainly touched the bodies of the sick), but even their shadow alone performed healings. On beholding this, people put their sick on stretchers and beds and brought them out into the streets that, when Peter passed by, his shadow "might overshadow some of them" (Acts 5:15). From this the Orthodox Catholic Church has learned to show reverence and piety not only to the relics of their bodies, but also in the clothing of God's Saints.

- From the Great Synaxarion by Holy Transfiguration Monastery.

For three centuries the Chains were kept in Jerusalem, and those afflicted with illness and approached them with faith received healing. Patriarch Juvenal presented the Chains to Eudokia, wife of the emperor Theodosius the Younger, and she in turn transferred them from Jerusalem to Constantinople in either the year 437 or 439.

Eudokia sent one Chain to Rome to her daughter Eudokia (the wife of Valentinian), who built a church on the Esquiline Hill dedicated to the Apostle Peter and placed the Chains in it. There were other Chains in Rome, such as that which had bound the saint during his nine month imprisonment in the Mamertine Prison near the Forum, with which the Apostle Peter was shackled before his martyrdom under the Emperor Nero. These were also placed in the church. It is said that when the pope compared the two Chains, they miraculously fused together into one unbreakable series of links. Because of this miracle, Empress Eudokia built the Basilica of Saint Peter in Chains (S. Peter ad Vincula or San Pietro in Vincoli), and dedicated it to the apostle in the year 442. The relic is now kept in a golden urn beneath the high altar, close to the famous statue of Michelangelo's Moses.

The basilica has undergone several restorations and rebuildings, including a restoration by Pope Adrian I, a rebuilding by Pope Sixtus IV and another by Pope Julius II. There was also a renovation in 1875. Some modernizations were made at that time.

Michelangelo's Moses, which dates from 1515, is the most notable piece of artwork in the basilica. Originally intended as part of a 40-statue funeral monument for Pope Julius II, Moses became the Pope's funeral monument and tomb in his family's church.

Further, Arator, Subdeacon of the Roman Church in the sixth century, wrote that the Chains wherewith Peter was bound at Jerusalem, or certainly some of them, were preserved at Rome in his own time, and consequently the veneration of Peter's Chains greatly increased; especially when, as we learn from other records of the Church of Rome, a basilica was built by the younger Eudokia, wife of Valentinian III, on the Esquiline Hill, under the name of Saint Peter in Chains. This temple, or a re-building of it, was dedicated on August 1st, whence the day was placed in the Roman Calendar as the Feast of Saint Peter's Chains, afterwards called in England Lammas (lit. loaf-mass) Day, from the custom of offering loaves of bread made from the first-gathered grain of the year, in thanksgiving from the beginning of the harvest. And, because of his Chains, this holy Apostle is often invoked for those in bondage.

When Constantine the Great became emperor of Rome and ended the persecutions against the Church, the Christians of Rome gathered the relics of the Apostle Peter together with the Chains that held him in prison in Rome, and a temple was dedicated to them by the emperor. The Chains were greatly venerated by the faithful, for just as the shadow of the apostle worked miracles so also did the Chains that held him. The relics of the Apostle Peter were placed on a throne in a hidden area of the temple to prevent its theft, and this area was only opened three times a year for Christians to go and venerate the apostle seated on his throne.

Sermon for Proper12C

2010-07-26T08:43:00.004-04:00

Proper12C Knowing God, Pleading with God from Fr. Chris Larimer on Vimeo.

A sermon preached at Holy Apostles in Elizabethtown, KY. The texts are Genesis 18, Colossians 2, and Luke 11. It begins with a 2 minute childrens message. The sermon is 26 minutes long (there's some unnecessary space at the end).

Feast of Ss. Peter & Paul

2010-06-29T13:47:00.000-04:00

These two have been on my mind as I've been working through Galatians (where Paul recounts setting Peter back on the path from the Judaizing heresy). I'm thankful for both of them: Peter gave the Church a pastoral and confessional interest, Paul gave the Church her rigorous theology. Thanks be to God for both of these wonderful men!

The Confession of Peter ("Thou art the Christ, the Son of the Living God") is commemorated on 18 January, and the Conversion of Paul (on the approach to Damascus) a week later on 25 January. On 29 June we commemorate the martyrdoms of both apostles. The date is the anniversary of a day around 258, under the Valerian persecution, when what were believed to be the remains of the two apostles were both moved temporarily to prevent them from falling into the hands of the persecutors.

The Scriptures do not record the deaths of Peter or Paul, or indeed any of the Apostles except for James the son of Zebedee (Acts 12:2), but they are clearly anticipated (see the readings below), and from an early date it has been said that they were martyred at Rome at the command of the Emperor Nero, and buried there. As a Roman citizen, Paul would probably have been beheaded with a sword. It is said of Peter that he was crucified head downward. The present Church of St Peter in Rome replaces earlier churches built on the same site going back to the time of the Emperor Constantine, in whose reign a church was built there on what was believed to be the burial site of Peter. Excavations under the church suggest that the belief is older than Constantine.

St. Augustine writes (Sermon 295):
Both apostles share the same feast day, for these two were one; and even though they suffered on different days, they were as one. Peter went first, and Paul followed. And so we celebrate this day made holy for us by the apostles' blood. Let us embrace what they believed, their life, their labors, their sufferings, their preaching, and their confession of faith.

FIRST READING: Ezekiel 34:11-16
(The LORD God will be a shepherd to Israel, and they shall be His flock.)

PSALM 87
(The foundations of Zion, the city of God, rest upon the holy hills. Of many nations it shall be said: In Zion were they born.)

EPISTLE: 2 Timothy 4:1-8
(Paul writes: "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished the course, I have kept the faith.")

THE HOLY GOSPEL: John 21:15-19
(Jesus, after rising from the dead, said to Peter: "When you were young, you went where you would, but when you are old, you will go where you are taken." And by these words, He foretold Peter's death. He then said, "Follow me.")

Almighty God, whose blessed apostles Peter and Paul glorified thee by their martyrdom: Grant that thy Church, instructed by their teaching and example, and knit together in unity by thy Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the same Spirit, one God, for ever and ever.

Encouragement from Jeremiah 12

2010-06-27T09:52:00.001-04:00

⁵"If you have raced with men on foot, and they have wearied you,
how will you compete with horses?
And if in a safe land you are so trusting,
what will you do in the thicket of the Jordan?
⁶For even your brothers and the house of your father,
even they have dealt treacherously with you;
they are in full cry after you;
do not believe them,
though they speak friendly words to you."

Hanging out with sinners

2010-06-24T08:37:00.000-04:00

We ought not to withdraw entirely from all communion with unconverted people. It would be cowardice and indolence to do so, even if it were possible. It would shut us out from many opportunities of doing good. But we ought to go into their society moderately, watchfully, and prayerfully, and with a firm resolution to carry our Master and our Master’s business with us.

~ J.C. Ryle

Expository Thoughts on the Gospels: Luke volume 2 , [Carlisle, PA: Banner of Truth, 1998], 147.

The Fatherhood of God

2010-06-21T11:28:00.001-04:00

The Fatherhood of God

The Very Rev’d Canon Robert S. Munday, Ph.D.

Why do Christians call God “Father?” There are those who would say that using masculine language for God is only the result of a patriarchal conception of God that we need to move beyond. But the significance of calling God Father goes much deeper than that. It is worth noting that no other religion calls God “Father.” Even in Old Testament Judaism, they never addressed God as Father. They might say metaphorically, that God is like a Father. But they never called God “Father” in the way that Jesus does.

Jesus brings something entirely new to the realm of human existence. He calls God “Father,” because God is his Father, and he teaches his disciples, “When you pray, pray like this: “Our Father, who art in heaven…” Jesus could not call God “mother,” because he had a mother, and she wasn’t God. As we are “in Christ”—that powerful reality that the Apostle Paul deals with again and again in the New Testament—as we are in Christ, his Father becomes our Father.

But I hear the objection, “What about those who have had bad relationships with their fathers or who have had abusive fathers? It isn’t helpful for them to think of God as Father.” The problem is that naming God according to our conception of what is helpful relegates God to the level of a human construct. We don’t think of God as Father because it is a helpful analogy. We call God Father, because it is a reality—indeed the most precious reality that human beings can know—that if we are in Christ, his Father becomes our Father.

Those who may have had hurtful relationships with their earthly fathers can find healing and fulfillment in the true and perfect Fatherhood of God. God's love and care for us, through Christ, is a precious and powerful truth of which we must not lose sight amid the changing religious landscape that surrounds us.

------------------

Another wrong conception is the notion that God is everyone’s Father. Jesus, addressing the Pharisees, told them:

If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. Why is my language not clear to you? Because you are unable to hear what I say. You belong to your father, the devil, and you want to carry out your father's desire” (John 8:42-44).

Clearly, the Pharisees to whom Jesus is speaking were not the children of God. Jesus’ Father was not their Father, because they did not receive the One whom God had sent—Jesus himself.

While God is the Creator of every human being, he is not everyone’s Father. The Apostle John makes the distinction:

He (Jesus) was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband's will, but born of God (John 1:10-13).

Even though Jesus, the Word, the Son of the Eternal Father, is the one through whom the world was made, when Jesus came into the world, his own—the people he had made—did not receive him.

But to those who did receive him, who believed in his name (i.e., received him by faith, confessed his name) he gave the power to become children of God. And Jesus refers to those people as being children born, not of natural descent—that is, they are not born children of God by their natural birth, rather they are those who are “born of God.”

Jesus makes the same point in John, chapter 3, when he tells Nicodemus: “"I tell you the truth, no one can see the kingdom of God unless he is born again (or born from above).”

How can a man be born when he is old?” Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!” Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again’ (John 3:5-7).

So, in the very clear words of Jesus, only those who are born again or born from above—not merely born physically, but “born of the Spirit” (John 3:8)—are the children of God who will see and inherit the kingdom.

We do the truth as well as our fellow human beings an injustice when we speak of the fatherhood of God as though it were universal. Those who have not believed in Christ’s name are not children of God. But every Christian ought to be ready and willing to tell them how they can be!

First, we have to get over the idea that sharing the Gospel of Jesus Christ with someone will offend them—that it is some kind of presumption to share our faith. We have a precious truth to share—how everyone can become a child of God through believing in Christ. That is why the word Gospel means Good News!

So let us share the Good News: “God so loved the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16).

The Very Rev’d Canon Robert S. Munday, Ph.D., is Dean and President of Nashotah House Theological Seminary and Canon Theologian of the Diocese of Quincy.

The Gospel in Galatians

2010-06-17T09:37:00.001-04:00

In our study on Galatians, this is exactly what we're learning. The gospel is that Jesus essentially says, "Yo Teach...I got this one!" You can't possibly be good enough to earn favor with God. But you can turn a grateful heart to what He's done for you!

If you need to hear the gospel afresh, join us this Sunday at the Louisville Anglican Prayer Fellowship.

Sermons posted

2010-06-16T08:48:00.000-04:00

I hope you've been following our sermon series on Galatians. I also was finally able to post the sermon from Pentecost Sunday. (Unfortunately, we missed the introductory 8 minutes or so.) In the future, I'll try to make an mp3 recording for sermons so that you can load them to an iPod or mp3 player for greater portability.

Looking forward to seeing you next Lord's Day!

Reason & Faith

2010-06-15T08:45:00.000-04:00

“I believe in reason. Reason is a God-designed cognitive process of inference and criticism, a discipline that forms virtuous habits of the mind. I reason in belief. Reasoning—giving warrants, making inferences, analyzing critically—does not take place in a vacuum but in a fiduciary framework, a framework of belief.” -- Kevin Vanhoozer

Sermon Proper 6 Galatians 1:11-2:10

2010-06-13T18:00:00.002-04:00

Sermon Galatians 2 LAPF - Fr. Chris Larimer from Fr. Chris Larimer on Vimeo.

This is the second of a series on Galatians that I'm be preaching before the Louisville Anglican Prayer Fellowship. The text is Galatians 1:11-2:10 (ESV). It also reflects on the diversity found within ACNA, centered on a unity in the gospel. And it discusses - briefly - the nature of cultural absolutism and imperialism seen in recent discussions about the Anglican Communion (especially TEC and the "African intervention").

Council of Nicea as Theological Rorschach

2010-06-07T13:31:00.000-04:00

rt from Pursiful

I’ve become convinced that you can tell a lot about somebody’s religious beliefs if you know what they think about the Council of Nicea in AD 325.

How would you complete this sentence? “The Council of Nicea…”

1. “…was a genuine work of the Holy Spirit, codifying for all time the true apostolic teaching on the person and nature of Christ.”

You are a conservative Catholic or Orthodox Christian. Not that there’s anything wrong with that.

2. “…was a good thing, and it may even be said that the Holy Spirit was in it, leading the church to affirm Christ’s full divinity and humanity in terms that have stood the test of time. Shame about those anathemas at the end.”

You are a run-of-the-mill conservative Christian. If you’re Protestant, you can probably recite the Four Spiritual Laws. If you’re Catholic or Orthodox, I bet you’ve had some interesting discussions with some of your fellow parishioners.

3. “…contextualized the Christian message for a Greco-Roman audience. In those terms, I have no problems with it, although I do cross my fingers at certain points when (if) I recite the Creed in church.”

You are a centrist or liberal Christian in a mainline denomination. You probably subscribe to The Christian Century and wear a jacket with elbow patches.

4. “…is irrelevant to my faith. It was just some bunch of Catholic bigwigs asserting their authority over plain, Bible-believing Christians like me. Of course I believe in the Trinity, why do you ask?”

You are a fundamentalist Christian. And you need to take a church history course.

5. “…is irrelevant to my faith. It was just some bunch of Catholic bigwigs asserting their authority over plain, Bible-believing Christians like me. Of course I deny the Trinity, why do you ask?”

You are a Mormon, Jehovah’s Witness, or similar. And you need to take a church history course.

6. “…was the final nail in the coffin of the inclusive spirituality of Jesus, replacing theological diversity and egalitarianism with patriarchal regimentation and the silencing of all dissent. Oh, and they wrote the New Testament.”

You are a pagan or Gnostic who appreciates the teachings of Jesus—at least the ones that conform to your religious presuppositions—although you distrust most traditional, institutional forms of Christianity. You need to take a church history course, and you need to quit reading Dan Brown books.

7. “…was the final nail in the coffin of the Judaic faith of Yeshua ha-Mashiach, replacing Torah-observance and traditional Jewish piety with syncretistic pagan mythology. Oh, and they wrote the New Testament.”

You are an Ebionite. You appreciate the teachings of JesusYashuaYehoshuaYeshua—at least the ones that conform to your religious presuppositions—but want nothing to do with Christianity or the New Testament as classically defined. The Greek language probably makes you break out in hives.

Sermon Proper 5 Galatians 1:1-10

2010-06-06T17:45:00.001-04:00

Sermon Galatians 1 LAPF - Fr. Chris Larimer from Fr. Chris Larimer on Vimeo.

This is the beginning of a series on Galatians that I'll be preaching before the Louisville Anglican Prayer Fellowship. The text is Galatians 1:1-10 (ESV).

St Boniface and Mission by Ax

2010-06-05T08:07:00.001-04:00

Located in the very heart of modern-day Germany, in the province of Hesse, is a small humble town of only 15,000 inhabitants. In the middle of that town stands an imposing old cathedral built in the 12th-14th centuries of reddish stone. Situated in front of that cathedral is the statue of a man in a monk’s garb on a stump of a freshly felled oak, with a huge Saxon ax in his hand.

The humble town is Fritzlar, called Gaesmere in ancient times. It is known in Germany as the birthplace of two beginnings: Here began the Christianization of Germany, and here’s where the German Empire was born as a political entity. The statue is that of the Anglo-Saxon monk and missionary Wynfrith, also known as St. Boniface, the patron saint of Germany and the Netherlands. And the stump is the remains of the tree that belonged to the highest German god, the Oak of Thor. The Oak of Thor was the center of the pagan religion of the local tribe of the Hessians, and the most pagan Germans at the time.

In 723, on his way to Thüringia, St. Boniface stopped at Gaesmere. He had worked for five years as a missionary in Frisia, Hesse, and Thüringia, and he had some limited success. Unfortunately, as his biographer Willibald relates, those Germans that converted were never too stable in the faith; while giving lip service to Christ, they would secretly go back to their pagan ways, bringing sacrifices to the pagan gods, practicing divination and incantations, etc. Boniface decided to deal with the problem once and for all by attacking at the very center of their pagan religion. One morning he appeared at the Oak of Thor with an ax in his hand, surrounded by a pagan crowd who cursed him and expected the gods to intervene and kill him. He raised his hand against Thor and delivered the first blow. According to Willibald, immediately a strong wind came and blew the ancient oak over. Seeing that Thor failed to protect his holy tree and to kill Boniface, the Hessians converted to Christ. This event is considered the beginning of the Christianization of Germany. From Hesse, word spread, and other German tribes turned to Christianity. Boniface went to many places, destroying the altars and high places of the pagans, proving the superiority of the risen Christ over the blood-thirsty German deities. By 754, when he was martyred by a group of pagan Frisian warriors, Boniface was the archbishop and metropolitan of all Germany, with several bishoprics and other mission sites established by him, and all German tribes with the exception of the Saxons and the Frisians were converted to Christ.

What made Boniface expose himself to the wrath of the pagan Hessians and risk being slain by them for violating the central shrine of their religion?

The first five years of failures obviously taught Boniface a lesson: No matter how many personal conversions a missionary is able to produce, if they do not challenge the central idol of the culture, the new converts will fall away and go back to paganism. Every pagan culture has its central idol or idols. That central idol defines and determines every relationship, every practice, every institution, every word and sentence, every legal rule, every scientific and educational standard. The new converts, even while professing faith in Christ, are forced to define and determine all their relationships and practices according to the central idol in their society, and that is their main battle, their main source of stumbling blocks to fall away from the faith. The contradiction of believing in Christ while living according to an idol’s prescriptions for a society is the greatest struggle for those new believers.

Therefore, a missionary who doesn’t do his best to challenge the central idol of a culture is producing future apostates, not true believers. Boniface learned it the hard way. Therefore, he changed his strategy. He wasn’t a missionary to the individual souls of the Germans anymore; he was a missionary to Germany herself. And he challenged the central idol of Germany. To save his spiritual children from apostasy, he had to take on the chief adversary: Thor himself. Instead of breaking the twigs one by one, he laid his ax at the very root of the German pagan culture. And the result was the turning of whole tribes to Christ.

Boniface wasn’t the first to understand this important principle. The earliest church, as recorded by Luke in Acts, was not concerned only about fixing the personal morality and the private religious life of the new converts. The early church was not persecuted for producing worshippers of Christ, neither was it persecuted for the individual moral purity of its members. It was the bold and uncompromising declaration that “there is another King, one Jesus” that earned the Christians the privilege to feed the lions and to become living torches for the Emperors’ parties. The Christian Gospel was specifically directed against the central idol in that society—the cult to the Emperor—in its declaration that Jesus Christ was the King of kings and the Lord of lords. Only in the context of such a comprehensive challenge against the central dogma—or idol—of the social order can an individual soul find the emotional fuel and the strength to remain faithful to their Lord and Savior in their practical daily life; and only in the context of a comprehensive worldview as opposed to the dominant worldview of the culture can a believer find his place in the Kingdom of God as a civilization alternative to the wicked parody of civilization he has around himself. A Christian with a theology for the salvation of his soul only, without a theology for the reformation of his culture to challenge the idols of the day, is a Christian living double life: His spirit will serve God while his body and mind and money and work and relationships will serve the idols. Eventually, if he is not equipped with the knowledge that will close this gap, he will be severely tempted to let his spirit follow his mind and body and money and work and relationships, and he will submit to idols.

That’s what happened to St. Boniface’s spiritual children after his first five years on the field. He learned his lesson, and so he acted accordingly.

Very few missionaries today understand this important truth of foreign missions. Missions today are not comprehensive missions to the nations; they are missions only to “save souls.” You will be hard pressed to find any mission organizations that train or encourage their missionaries to identify or confront the central idols of a culture. Very few precious missionaries ever confront cultural idols; most are only focused on the mantra of “saving souls.” As if it’s possible to separate the soul of a man from his culture, from his relationships, and from the legal, economic, and political reality of his culture.

Societies today have their sacred oaks. The more developed and advanced a society is, the more sophisticated and refined its idols are, and more subtle and more devious their hold on men’s souls is. Societies like Europe, Latin America, or East Asia—and even the United States—don’t have official sacred shrines anymore. They have replaced them with a more sophisticated idol: the idol of the welfare state. It has no sacred oaks, no visible and material shrines, no official sacrifices or divinations or incantations. But it has its invisible sacrifices and shrines. Whole cultures that pretend to be “rationalistic” and “scientific” are caught in the nets of this most irrational of all idols in history; its power is so strong over the minds of men that in those societies there is no opposition to it. Even when the socialist welfare state proves completely incapable to deliver even a single one of its promises, the men and women of these societies still keep laying their trust and hope at the feet of the idol, not even thinking for a moment that their faith is misguided and deceitful.

And yet, we seldom see missionaries who challenge that central idol of societies. No wonder Europe—where it has taken the strongest hold on society—is believed to be “the graveyard of missionaries.” Missionaries would go and do evangelism, plant churches, convert souls, and establish regular services. And when they went back home, it was only a matter of a couple of years before those churches disintegrated. And no wonder: A new convert worships Christ on Sunday morning, but then starting from Monday morning through Saturday night his life is shaped, defined, and controlled by the idol of the almighty welfare state. And because the missionary is usually silent and never challenges this central idol, the new believer has no ideology, no worldview, and no alternatives, and he is left without any means to oppose that control.

Eventually, like St. Boniface found out, the god of Monday morning takes over, and the God of Sunday morning remains only an empty religious shell. A believer left without means to defend his faith against a powerful idol will eventually give in. And when thousands of missionaries in a culture see the fruit of their diligent work destroyed, they declare that culture a “graveyard for missionaries.”

But such description is wrong. No culture is a “graveyard for missionaries.” The fault lies with the missionaries themselves. The truth is, they never even started the real missionary work. A missionary is not a missionary until they set their ax against the roots of the culture’s sacred oaks. They are not a missionary until they have issued a challenge against the central idols of that culture. A mission that only addresses the individual soul and never the society in which that soul operates is an exercise in futility. Only a comprehensive challenge, a message that proclaims Jesus Christ as Lord over everything—including rulers and powers—can win a nation for Christ.

That is a lesson that modern missionaries need to learn.

St. Boniface’s strategy to destroy the shrines of the pagan gods cost him his life. Thirty years after felling the Oak of Thor, the aged archbishop was attacked by pagan Frisians, whose shrines he had destroyed a few days earlier. His biographer claims that they only wanted the treasures he carried in his chests. When they opened the chests, however, they discovered only the books he carried with himself.

Collect:

Almighty God, you called your faithful servant Boniface to be a witness and martyr in Germany, and by his labor and suffering you raised up a people for your own possession: Pour out your Holy Spirit upon your Church in every land, that by the service and sacrifice of many your holy Name may be glorified and your kingdom enlarged; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one god, for ever and ever. Amen.

Acts 20:17-28
Luke 24:44-53
Psalm 115:1-8 or
Psalm 31:1-5

Preface of Apostles

Martyrs of Uganda and Mary Glasspool

2010-06-03T08:31:00.003-04:00

The chatter in the main TEc outlets about Uganda and its homophobia seems to forget how that nation became overwhelmingly Christian (as high as 85% in regular attendance) - the Martyrs of Uganda. I know it's conveniently left out of the discussion - how the flagrant pansexualism of The Episcopal Corp. is a true hindrance to Christians in other countries - but it's true. Even the advocates of pansexualism point out that the reason the martyrs were killed was because they refused to submit to homosexual advances by the pagan king of Buganda.

When the Global South stands up against the revisionist agenda, it isn't simply because they have Biblical disagreements; it is fueled by the living memory that resistance to the sodomite cause was the spark that set off a Spirit led revival of their nation.

Readings:

Psalm 138 Habakkuk 2:9-14 Hebrews 10:32-39 Matthew 24:9-14
Preface of Holy Week

PRAYER
O God, by whose providence the blood of the martyrs is the seed of the Church: Grant that we who remember before you the blessed martyrs of Uganda, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience, even unto death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Justin Martyr - just in case

2010-06-01T11:23:00.002-04:00

Justin was born around 100 (both his birth and death dates are approximate) at Flavia Neapolis (ancient Shechem, modern Nablus) in Samaria (the middle portion of Israel, between Galilee and Judea) of pagan Greek parents. He was brought up with a good education in rhetoric, poetry, and history. He studied various schools of philosophy in Alexandria and Ephesus , joining himself first to Stoicism, then Pythagoreanism, then Platonism, looking for answers to his questions. While at Ephesus, he was impressed by the steadfastness of the Christian martyrs, and by the personality of an aged Christian man whom he met by chance while walking on the seashore. This man spoke to him about Jesus as the fulfilment of the promises made through the Jewish prophets. Justin was overwhelmed. "Straightway a flame was kindled in my soul," he writes, "and a love of the prophets and those who are friends of Christ possessed me." Justin became a Christian, but he continued to wear the cloak that was the characteristic uniform of the professional teacher of philosophy. His position was that pagan philosophy, especially Platonism, is not simply wrong, but is a partial grasp of the truth, and serves as "a schoolmaster to bring us to Christ." He engaged in debates and disputations with non-Christians of all varieties, pagans, Jews, and heretics. He opened a school of Christian philosophy and accepted students, first at Ephesus and then later at Rome. There he engaged the Cynic philosopher Crescens in debate, and soon after was arrested on the charge of practicing an unauthorized religion. (It is suggested that Crescens lost the debate and denounced Justin to the authorities out of spite.) He was tried before the Roman prefect Rusticus, refused to renounce Christianity, and was put to death by beheading along with six of his students, one of them a woman. A record of the trial, probably authentic, is preserved, known as The Acts of Justin the Martyr.

Three works of Justin have been preserved.
His First Apology (in the sense of "defense" or "vindication") was addressed (around 155) to the Emperor Antoninus Pius and his adopted sons. (It is perhaps worth noting that some of the fiercest persecutors of the Christians were precisely the emperors who had a strong sense of duty, who were fighting to maintain the traditional Roman values, including respect for the gods, which they felt had made Rome great and were her only hope of survival.) He defends Christianity as the only rational creed, and he includes an account of current Christian ceremonies of Baptism and the Eucharist (probably to counteract distorted accounts from anti-Christian sources).
The Second Apology is addressed to the Roman Senate. It is chiefly concerned to rebut specific charges of immorality and the like that had been made against the Christians. He argues that good Christians make good citizens, and that the notion that Christianity undermines the foundations of a good society is based on slander or misunderstanding.
The Diaolog with Typho the Jew is an account of a dialog between Justin and a Jewish rabbi named Trypho(n) (probably a real conversation with a real rabbi, although it may be suspected that Justin in editing it later gave himself a few good lines that he wished he had thought of at the time), whom he met while promenading at Ephesus shortly after the sack of Jerusalem in 135. Trypho had fled from Israel, and the two men talked about the Jewish people and their place in history, and then about Jesus and whether he was the promised Messiah. A principal question is whether the Christian belief in the deity of Christ can be reconciled with the uncompromising monotheism of the Scriptures. The dialogue is a valuable source of information about early Christian thought concerning Judaism and the relation between Israel and the Church as communities having a covenant relation with God. Toward the end of the dialog, Trypho asks, "Suppose that I were to become a Christian. Would I be required to give up keeping kosher and other parts of the Jewish law?" Justin replies: "Christians are not agreed on this. Some would say that you must give them up. Others, such as myself, would say that it would be quite all right for you, as a Jewish convert to Christianity, to keep kosher and otherwise observe the Law of Moses, provided that you did not try to compel other converts to do likewise, and provided that you clearly understand that keeping kosher will not save you. It is only Christ who saves you." They finally part friends, with Trypho saying, "You have given me food for thought. I must consider this further."
An interesting feature is the dispute about texts. Justin would quote a passage from the Septuagint (LXX), the standard Greek translation of the Jewish Scriptures, and Trypho would reply, "That is not an accurate translation of the Hebrew. You Christians have been tampering with the text!" He never (at least as reportd by Justin) denies that Justin is correctly quoting the Greek manuscripts as they existed at the time, never brings forward an uncorrupted translation that has been preserved by Greek-speaking Jews.

The subsequent history of this dispute about translations is that the Jews, who had produced the LXX translation between 285 and 132 BC, repudiated it as unreliable and produced several subsequent translations, chiefly that of Aquila (around 140), which were close literal translations of the received Hebrew text -- what we may by an anachronism call the Masoretic Text (MT). Many Christians, on the other hand, noted that the LXX is the version usually quoted in the New Testament, even when it differs from the Hebrew. They recalled a Jewish story to the effect that the translation had been produced by 70 (or 72) scholars (hence the name), each working separately, and that their results when compared agreed perfectly; and they took this story as an indication that the LXX was an inspired translation, and that when it disagreed with the Hebrew, so much the worse for the Hebrew! The earliest Latin versions of the Bible (known collectively as the Old Latin (OL)) are translated from the LXX. However, when Jerome was called to produce a new version of the Latin Bible, he translated directly from the Hebrew (except for the Psalms, where he produced two versions), and this reduced the prestige of the LXX in the West. For many years scholars, noting the differences between the LXX and the MT, supposed that the LXX was simply a sloppy translation. However, the Dead Sea Scrolls included many Hebrew manuscripts of portions of Old Testament books (Samuel is the outstanding example) that had readings that agreed with the LXX against the MT. Accordingly, it is now widely held that the LXX is an accurate translation of Hebrew manuscripts representing one of several versions, but not always the version that ultimately prevailed in Hebrew circles and came to be what we call the MT. As for why it happened that the LXX was so often better suited to Christian purposes in proof-texting than the MT, several explanations come to mind:
(a) The early Christians, who were for the most part Greek-speakers, started their search for good proof texts by reading the LXX, and they accordingly found all the places where the LXX gives them what they want and the MT doesn't, while they completely missed all the places where the MT gives them what they want and the LXX doesn't.
(b) The Jews, in their subsequent sorting out of their various manuscript traditions, wherever the rival claims of two readings were otherwise roughly balanced, tended to be more hospitable to a reading that did not furnish aid and comfort to their opponents.
(c) The early Christians, being Greek-speakers steeped in the LXX, tended to remember the details of life of Christ in a way that was colored by the LXX. For example (not a very good example), Matthew (27:34) tells us that before Our Lord was crucified, he was offered wine with gall added. It is unlikely that gall was actually used (it has no relevant pharmacological properties), and I assume that Matthew was using the term simply to refer generically to a bitter-tasting substance. However, his use of this particular term is undoubtedly influenced by Psalm 69:21, considered as a prophecy of the crucifixion. As noted, this is not a very good example, because it does not involve the wording of the LXX. But my point is that a Christian writer, describing an event in the life of Christ while thinking of an Old Testament passage that he believes foreshadows that event, will, without sacrificing factual accuracy, naturally allow that passage to affect his choice of details to mention and words in which to describe them, and if he has been reading the LXX, then the LXX will be a more impressive version to cite than the MT if you are trying to match the event as recorded with the alleged prediction of it.

From the First Apology:

On finishing the prayers we greet each other with a kiss. Then bread and a cup of water mixed with wine are brought to the leader and he, taking them, sends up praise and glory to the Father of the Universe through the name of the Son and of the Holy Spirit, and offers thanksgiving at some length that we have been deemed worthy to receive these things. When the leader has finished the prayers and thanksgivings, the whole congregation assents, saying, "Amen." ("Amen" is Hebrew for "So be it.") Then those whom we call deacons give to each of those present a portion of the consecrated bread and wine and water, and they take it to the absent.

Justin's works are found in the multi-volumed set called The Ante-Nicene Fathers, and in various other collections of early Christian writings. You can find the 38-volume (I think) Ante-Nicene, Nicene, and Post-Nicene Fathers, Edinborough edition, at the web site http://www.newadvent.org/fathers/.

[I'm not sure this is still being sold. However, the same material and much more is available from CCEL.]

Readings:

Psalm 16:5-11
Deuteronomy 7:7-9
1 Corinthians 1:18-25
John 12:44-50
Preface of a Saint (3)

PRAYER

Almighty and everlasting God, who found your martyr Justin wandering from teacher to teacher, seeking the true God, and revealed to him the sublime wisdom of your eternal Word: Grant that all who seek you, or a deeper knowledge of you, may find and be found by you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

THE VISITATION OF THE BLESSED VIRGIN MARY

2010-05-31T14:43:00.001-04:00

After the angel Gabriel had announced to Mary that she was to become the mother of Our Lord, Mary went from Galilee to Judea to visit her kinswoman Elizabeth, soon to be the mother of John the Baptist. This visit is recorded in Luke 1:39-56. Elizabeth greeted Mary with the words, "Blessed are you among women, and blessed is the fruit of your womb." Mary burst forth with the song of praise which we call the Magnificat, beginning, "My soul proclaims the greatness of the Lord." We are told that even John the Baptist, still unborn, leaped for joy in his mother's womb. Thus we are shown, side by side, the two women, one seemingly too old to have a child, but destined to bear the last prophet of the Old Covenant, of the age that was passing away; and the other woman, seemingly not ready to have a child, but destined to bear the One Who was Himself the beginning of the New Covenant, the age that would not pass away.

It is this meeting that we celebrate today.

FIRST READING: Zephaniah 3:14-18a
(Rejoice, for the LORD prepares to restore and bless His people.)

PSALM 113
(Praise the LORD, who lifts up the needy, and makes the barren a joyful mother.)

or CANTICLE 9 (FIRST SONG OF ISAIAH): Isaiah 12:2-6 ("Sing the praises of the LORD, for He has done great things.")

EPISTLE: Colossians 3:12-17
(Abound in love, and forgiveness, and peace, and joy, and singing.)

THE HOLY GOSPEL: Luke 1:39-49 (or 1:39-56)
(Mary goes to visit Elizabeth. The two women greet each other with hymns of joy, and the infant John stirs in the womb as if to participate.)

PRAYER (contemporary language)
Father in heaven, by whose grace the virgin mother of your incarnate Son was blessed in bearing him, but still more blessed in keeping your word: Grant us who honor the exaltation of her lowliness to follow the example of her devotion to your will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Interested in a special devotion for today? Why not try praying the rosary? I know... "Protestants don't do that!" Well, the first successful Protestant, Martin Luther, would disagree with you:

"Our prayer should include the Mother of God . . . What the Hail Mary says is that all glory should be given to God, using these words: "Hail Mary, full of grace. The Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus Christ. Amen!" You see that these words are not concerned with prayer but purely with giving praise and honor . . . We can use the Hail Mary as a meditation in which we recite what grace God has given her. Second, we should add a wish that everyone may know and respect her " (Personal Prayer Book, 1522).

A slew of others (like Calvin, Zwingli, and Wesley) had other important things to say about the Blessed Virgin Mary - so don't be scared to at least explore what Christians have believed about her (so long as we do not require more than Scripture demands, nor say something Scripture proscribes). See if it's at least as biblical as your normal prayers!

Where did the "Hail Mary" come from?

The "Hail Mary" written above has the scriptural references after each line. Some Evangelicals feel that it is blasphemous to say that Mary is "Holy." But Peter said "You shall be holy because I am holy’" (1 Peter 1:14-16). I don't think Evangelicals would think that is blasphemous. Mary's obedience to God and closeness to Jesus made her holy. Our nearness to Jesus makes us Holy.

There is a inscription found in the grotto of the The Basilica of the Annunciation in Nazareth, which reads "Ch-e Maria," which is an abbreviation of the Greek phrase "Chaire Maria" or "Hail Mary." This was left between 200-300AD by a Greek Christian who visited the site of the Annunciation, as presented in Luke 1:28. (You can see it here.)

What is of special significance here is that "Chaire Maria" ("Hail Mary") is not the specific greeting in Luke's account. Rather, Luke records Gabriel as saying "Chaire Kecharitomenae" or "Hail, Full of Grace" (or "Hail, Perfectly Graced"). But, this is not what the inscription reads. Rather, it addresses Mary by name, showing that this early Christian had a personal devotion to her; and it is also the very earliest record of the Catholic prayer, the "Hail Mary."

One should also note that the "Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen." was not normally added until after the Council of Trent - thus it is not part of the unbroken tradition of the Latin Rite. Neither is the Salve Regina prayed at the end - so if your conscience is troubled by these Marian devotions just leave them off. The rosary can still be a very effective tool of prayer.

The Anglican Service Book also provides an alternative form to end the Angelus:

V. Hail Mary, full of grace, the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb, Jesus.
R. Son of Mary, Son of the living God, have mercy upon us, now and at the hour of our death. Amen.

(For a good Roman apologetic of the rosary, go here. However, I cannot endorse everything they say.))

Augustine of Canterbury

2010-05-26T10:42:00.002-04:00

The Christian Church was established in the British Isles well before 300. Some scholars believe that it was introduced by missionaries from the Eastern or Greek-speaking half of the Mediterranean world. Celtic Christianity had its own distinctive culture, and Greek scholarship flourished in Ireland for several centuries after it had died elsewhere in Western Europe.
However, in the fifth century Britain was invaded by non-Christian Germanic tribes: the Angles, Saxons, and Jutes. They conquered the native Celtic Christians (despite resistance by, among others, a leader whose story has come down to us, doubtless with some exaggeration, as that of King Arthur), or drove them north and west into Cornwall, Wales, Scotland, and Ireland. From these regions Celtic Christian missionaries returned to England to preach the Gospel to the heathen invaders. Meanwhile, the Bishop of Rome, Gregory the Great, decided to send missionaries from Rome, a group of monks led by their prior, Augustine (not to be confused with the more famous Augustine of Hippo). They arrived in Kent (the southeast corner of England) in 597, and the king, whose wife was a Christian, allowed them to settle and preach. Their preaching was outstandingly successful, the people were hungry for the Good News of salvation, and they made thousands of converts in a short time. In 601 the king himself was converted and baptised. Augustine was consecrated bishop and established his headquarters at Canterbury. From his day to the present, there has been an unbroken succession of archbishops of Canterbury.
In 603, he held a conference with the leaders of the already existing Christian congregations in Britain, but failed to reach an accomodation with them, largely due to his own tactlessness, and his insistence (contrary, it may be noted, to Gregory's explicit advice) on imposing Roman customs on a church long accustomed to its own traditions of worship. It is said that the English bishops, before going to meet Augustine, consulted a hermit with a reputation for wisdom and holiness, asking him, "Shall we accept this man as our leader, or not?" The hermit replied, "If, at your meeting, he rises to greet you, then accept him, but if he remains seated, then he is arrogant and unfit to lead, and you ought to reject him." Augustine, alas, remained seated. It took another sixty years before the breach was healed.

by James Kiefer.

British stamps commemorating St. Augustine: Above, Augustine baptizing Ethelbert. Below, Augutine and his cathedral

This, by the way, marks the beginning of the Latin Rite's ascent in the British Church. Before that time, she worshiped in a much-more Eastern fashion. (I don't say "Orthodox" because that division didn't exist for another 400 years!) There has been good work done among the Orthodox in researching the British Church's eastern connections.

Readings:

Psalm 66:1-8

Tobit 13:1, 10-11

2 Corinthians 5:17-20a

Luke 5:1-11

Preface of Apostles

PRAYER (traditional language)
O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
PRAYER (contemporary language)
O Lord our God, who by your Son Jesus Christ called your apostles and sent them forth to preach the Gospel to the nations: We bless your holy name for your servant Augustine, first Archbishop of Canterbury, whose labors in propagating your Church among the English people we commemorate today; and we pray that all whom you call and send may do your will, and bide your time, and see your glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

The Venerable Bede

2010-05-25T11:48:00.002-04:00

Bede was a monk at the English monastery of Wearmouth and Jarrow, in Northumbria. From the age of seven, he spent all his life at that monastery except for a few brief visits to nearby sites. He says of himself: "I have devoted my energies to a study of the Scriptures, observing monastic discipline, and singing the daily services in church; study, teaching, and writing have always been my delight."

He was the first person to write scholarly works in the English language, although unfortunately only fragments of his English writings have survived. He translated the Gospel of John into Old English, completing the work on the very day of his death. He also wrote extensively in Latin. He wrote commentaries on the Pentateuch and other portions of Holy Scripture. His best-known work is his History of the English Church and People, a classic which has frequently been translated and is available in Penguin Paperbacks. It gives a history of Britain up to 729, speaking of the Celtic peoples who were converted to Christianity during the first three centuries of the Christian era, and the invasion of the Anglo-Saxon pagans in the fifth and sixth centuries, and their subsequent conversion by Celtic missionaries from the north and west, and Roman missionaries from the south and east. His work is our chief source for the history of the British Isles during this period. Fortunately, Bede was careful to sort fact from hearsay, and to tell us the sources of his information.

He also wrote hymns and other verse, the first martyrology with historical notes, letters and homilies, works on grammar, on chronology and astronomy -- he was aware that the earth is a sphere, and he is the first historian to date events ANNO DOMINI, and the earliest known writer to state that the solar year is not exactly 365 and a quarter days long, so that the Julian calendar (one leap year every four years) requires some adjusting if the months are not to get out of step with the seasons.

His hymns include one for the Ascension. Suggested tune is Agincourt, also called Deo Gratias (or Gracias), which follows:

	Clyde McLennan - Creator of the earth and skies .mp3

	Found at bee mp3 search engine

A hymn of glory let us sing;
New songs throughout the world shall ring:
Christ, by a road before untrod,
Now rises to the throne of God.

The holy apostolic band
Upon the Mount of Olives stand;
And with his followers they see
Their Lord's ascending majesty.

To them the angels drawing nigh,
"Why stand and gaze upon the sky?
This is the Savior," thus they say;
"This is his glorious triumph day.

"Again shall ye behold him so
As ye today have seen him go,
In glorious pomp ascending high,
Up to the portals of the sky."

O risen Christ, ascended Lord,
All praise to thee let earth accord,
Who art, while endless ages run,
With Father and with Spirit one.

Readings:

Preface of a Saint (1)

PRAYER (traditional wording)

Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary wording)

Heavenly Father, who called your servant Bede, while still a child, to devote his life to your service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of your truth to his generation, so we, in our various vocations, may strive to make you known in all the world; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

h/t Satucket

Pentecost problems

2010-05-24T08:53:00.000-04:00

Pentecost Sermon

2010-05-23T11:46:00.000-04:00

Sermon Pentecost Fr. Chris Larimer LAPF from Fr. Chris Larimer on Vimeo.

Ascensiontide Novena Day 9

2010-05-22T07:43:00.000-04:00

Here is an Ascentiontide novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Come, Holy Ghost, our souls inspire,
and lighten with celestial fire.
Thou the anointing Spirit art,
who dost thy sevenfold gifts impart.
Thy blessed unction from above
is comfort, life, and fire of love.
Enable with perpetual light
the dullness of our blinded sight.
Anoint and cheer our soiled face
with the abundance of thy grace.
Keep far our foes, give peace at home:
where thou art guide, no ill can come.
Teach us to know the Father, Son,
and thee with both to be but One,
that through the ages all along,
this may be our endless song:
praise to thy eternal merit,
Father, Son, and Holy Spirit. Amen.

Come, great Paraclete, Father of the poor, Comforter of the blest, fulfill the promise of our Savior who would not leave us as orphans. Enter our minds and hearts as you descended on the day of Pentecost upon the Mother of Jesus and upon his Apostles. Grant that every member of the Church may have a part in those gifts which were bestowed that day. O Holy Spirit, giver of every good and perfect gift, may the Father's will be done in us and through us, and may you, O mighty Spirit, equal to the Father and the Son in Being and majesty, be praised and glorifed for ever and ever. Amen.

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Ninth Day
Come, O Holy Comforter, come in all your fullness and power. Enrich us in our poverty, inflame us in our feebleness, melt our hearts with your love. Make us wholly yours, until your gifts are ours and we are lost in you; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

Ascensiontide Novena Day 8

2010-05-21T08:00:00.001-04:00

Here is an Ascentiontide novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Eighth Day - Holy Awe [Fear]
Come, O Spirit of Holy Awe, penetrate my inmost heart, that I may set you, my Lord and God, before my face forever. In joy and wonder may I be made worthy to appear before the pure eyes of your divine Majesty and behold your glory face to face in the heaven of heavens, where you live and reign in the unity of the Ever-blessed Trinity, now and forever. Amen.

Ascensiontide Novena Day 7

2010-05-20T07:40:00.001-04:00

Here is an Ascentiontide novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Seventh Day - Piety
Come, O Spirit of Piety, possess my heart; incline it to a true faith in you, to a holy love of you, my God, that with my whole being I may seek you, and find you to be my best, my truest joy;through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

Ascensiontide Novena Day 6

2010-05-19T15:36:00.002-04:00

The nine days from Ascension Day to the Eve of Pentecost are the original novena--nine days of prayer. The prayer for the newly baptized, p. 308, in the 1979 Book of Common Prayer is the traditional prayer for the seven gifts of the Spirit, based on the prophecy of Isaiah 11:2-3. This prayer could be the basis for daily reflection on the gifts of the Spirit in the days between the Ascension and Pentecost and the following adaptation of it could be used daily as a simplified novena.

Heavenly Father, we thank you that by water and the Holy Spirit you have bestowed upon us the forgiveness of sin, and have raised us to the new life of grace in your Son Jesus Christ. Sustain us, O Lord, in the gifts of your Spirit: an inquiring and discerning heart, the courage to will and to persevere, a spirit to know and to love you, and the gift of joy and wonder in all your works. Amen.

Or, here is a fuller novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Sixth Day - Knowledge

Come, O Spirit of Knowledge, and make me understand the emptiness and chaos of life without you. Give me grace to recognize the goodness of the whole creation and to honor the Creator by using the world only for your glory and for the benefit and the salvation of all whom you have made; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

St. Dunstan of Canterbury

2010-05-19T15:01:00.001-04:00

St. Dunstan was born near Glastonbury in the southwest of England about the year 909, ten years after the death of King Alfred. During the Viking invasions of the ninth century, monasteries had been favorite targets of the invaders, and by Dunstan's time English monasticism had been wiped out. In its restoration in the tenth century, Dunstan played the leading role. He was born of an upper-class family, and sent to court, where he did not fit in. At the urging of his uncle, the Bishop of Westminster, he became a monk and a priest, and returned to Glastonbury, where he built a hut near the ruins of the old monastery, and devoted himself to study, music, metal working (particularly the art of casting church bells, an art which he is said to have advanced considerably), and painting. A manuscript illuminated by him is in the British Museum. He returned to court and was again asked to leave; but then King Edmund had a narrow escape from death while hunting, and in gratitude recalled Dunstan and in 943 commissioned him to re-establish monastic life at Glastonbury. (Glastonbury is one of the oldest Christian sites in England, and is associated in legend with King Arthur and his Court, with Joseph of Arimathea, and with other worthies. It has been said that the Holy Grail, the chalice of the Last Supper, is hidden somewhere near Glastonbury.) Under Dunstan's direction, Glastonbury became an important center both of monasticism and of learning. The next king, Edred, adopted Dunstan's ideas for various reforms of the clergy (including the control of many cathedrals by monastic chapters) and for relations with the Danish settlers. These policies made Dunstan popular in the North of England, but unpopular in the South.

Edred was succeeded by his sixteen-year-old nephew Edwy, whom Dunstan openly rebuked for unchastity. The furious Edwy drove Dunstan into exile, but the North rose in rebellion on his behalf. When the dust settled, Edwy was dead, his brother Edgar was king, and Dunstan was Archbishop of Canterbury. The coronation service which Dunstan compiled for Edgar is the earliest English coronation service of which the full text survives, and is the basis for all such services since, down to the present. With the active support of King Edgar, Dunstan re-established monastic communities at Malmesbury, Westminster, Bath, Exeter, and many other places. Around 970 he presided at a conference of bishops, abbots, and abbesses, which drew up a national code of monastic observance, the Regularis Concordia. It followed Benedictine lines, but under it the monasteries were actively involved in the life of the surrounding community. For centuries thereafter the Archbishop of Canterbury was always a monk.

Dunstan took an active role in politics under Edgar and his successor Edward, but under the next king, Ethelred, he retired from politics and concentrated on running the Canterbury cathedral school for boys, where he was apparently successful in raising the academic standards while reducing the incidence of corporal punishment. On Ascension Day in 988, he told the congregation that he was near to death, and died two days later.

Propers for Dunstan - Archbishop of Canterbury

The Collect.

O GOD, who dost ever hallow and protect thy Church: Raise up therein through thy Spirit good and faithful stewards of the mysteries of Christ, as thou didst in thy servant Dunstan; that by their ministry and example thy people may abide in thy favour and walk in the way of truth; through Jesus Christ our Lord, who liveth and reigneth with thee in the unity of the same Spirit ever, one God, world without end. Amen.

The Epistle - Wisdom 7:7-14.

I CALLED upon God, and the spirit of wisdom came to me. I preferred her before sceptres and thrones, and esteemed riches nothing in comparison of her. Neither compared I unto her any precious stone, because all gold in respect of her is as a little sand, and silver shall be counted as clay before her. I loved her above health and beauty, and chose to have her instead of light: for the light that cometh from her never goeth out. All good things together came to me with her, and innumerable riches in her hands. And I rejoiced in them all, because wisdom goeth before them: and I knew not that she was the mother of them. I learned diligently, and do communicate her liberally: I do not hide her riches. For she is a treasure unto men that never faileth: which they that use become the friends of God, being commended for the gifts that come from learning.

The Gospel - St. John 17:18-23.

AS thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me though their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

Reference and Resources:

http://www.commonprayer.org/calend/propers/dunstan.cfm
http://en.wikipedia.org/wiki/Dunstan_of_Canterbury
http://elvis.rowan.edu/~kilroy/JEK/05/19.html

†

Ascensiontide Novena Day 5

2010-05-18T07:39:00.000-04:00

Or, here is a fuller novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Fifth Day - Fortitude

Come, O Spirit of Fortitude, and give courage to my soul. Make my heart strong in all trials and in all distress, generously pouring strength into it that I may be able to resist the allurements of the world, the flesh, and the devil; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

Ascensiontide Novena Day 4

2010-05-17T09:05:00.000-04:00

Or, here is a fuller novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Fourth Day - Counsel
Come, O Spirit of Counsel, help and guide me in all my ways, that I may always do your holy will. Incline my heart to that which is good, turn it away from all that is evil, and direct me by the path of him who is the Way, the Truth, and the Life to the goal of eternal life; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

Ascensiontide Novena Day 3

2010-05-16T13:48:00.006-04:00

Or, here is a fuller novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Third Day - Understanding
Come, O Spirit of Understanding, and enlighten my mind, that I may know and believe all of the mysteries of salvation and discern your hand at work in the world. Teach me to see with your eyes that I may apply my heart unto wisdom in this life and be made worthy to attain to the vision glorious in the life to come; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen

Ascentide Novena Day 2

2010-05-15T10:51:00.001-04:00

Or, here is a fuller novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

Second Day - Wisdom
Come, O Spirit of Wisdom, and reveal to me the mysteries of divine things, their greatness, and power, and beauty. Teach me to love them above and beyond all the transient joys and satisfactions of the mortal world. Show me the way by which I may be able to attain to them and participate in them forever; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

Novenas of Ascensiontide

2010-05-14T07:56:00.001-04:00

The nine days from Ascension Day to the Eve of Pentecost are the original novena--nine days of prayer. Before he ascended, Jesus ordered the disciples not to leave Jerusalem, but to wait there to be baptized by the Holy Spirit. After his Ascension, they returned to the upper room in Jerusalem where they devoted themselves to prayer. These last days of the Great Fifty Days of Easter can be a time for us to prepare for the celebration of Pentecost. As we anticipate the coming of the Holy Spirit, this can be a time to pray for renewal in the Spirit and a time to reflect on the gifts which the Spirit bestows on the Church. The prayer for the newly baptized, p. 308, in the 1979 Book of Common Prayer is the traditional prayer for the seven gifts of the Spirit, based on the prophecy of Isaiah 11:2-3. This prayer could be the basis for daily reflection on the gifts of the Spirit in the days between the Ascension and Pentecost and the following adaptation of it could be used daily as a simplified novena.

Or, here is a fuller novena, based on the sevenfold gifts of the Spirit. It may be used at the conclusion of the Daily Office or as a separate act of devotion.

A Novena for the Gifts of the Spirit

Here may be added any of the following prayers: Our Father, Angelus, Trisagion, Kyrie eleison, Gloria Patri, concluding with the prayer appropriate to the day of the novena.

First Day
Come, O Holy Spirit, the Lord and Lifegiver: Take up your dwelling within my soul and make of it your sacred temple. Make me live by grace as an adopted child of God. Pervade all the energies of my soul, and create in me a fountain of living water springing up into life everlasting; through Jesus Christ our Lord, who lives and reigns with you and the Father, one God, in Trinity of Persons, now and forever. Amen.

Hail the Day That Sees Him Rise!

2010-05-13T15:05:00.003-04:00

Today is the Feast of the Ascension of the Lord. This is a special holy day for me because it signals that Christ has taken his wounded humanity to heaven so that our brokenness would ever be before the Father's mercy. If you'd like to hear more about that, contact me (clarimer at gmail dot com). If you just want to sing about it, here's a good one! And if you haven't heard King's College (Cambridge) do Evensong for this day, you're in for a treat.

	Hail the Day - Llanfair (8 verses).mp3

	Found at bee mp3 search engine

And here are the original lyrics:

Hail the day that sees Him rise, Alleluia!
To His throne above the skies, Alleluia!
Christ, awhile to mortals given, Alleluia!
Reascends His native heaven, Alleluia!

There the glorious triumph waits, Alleluia!
Lift your heads, eternal gates, Alleluia!
Christ hath conquered death and sin, Alleluia!
Take the King of glory in, Alleluia!

Circled round with angel powers, Alleluia!
Their triumphant Lord, and ours, Alleluia!
Conqueror over death and sin, Alleluia!
“Take the King of glory in! Alleluia!”

Him though highest Heav’n receives, Alleluia!
Still He loves the earth He leaves, Alleluia!
Though returning to His throne, Alleluia!
Still He calls mankind His own, Alleluia!

See! He lifts His hands above, Alleluia!
See! He shows the prints of love, Alleluia!
Hark! His gracious lips bestow, Alleluia!
Blessings on His church below, Alleluia!

Still for us His death He pleads, Alleluia!
Prevalent He intercedes, Alleluia!
Near Himself prepares our place, Alleluia!
Harbinger of human race, Alleluia!

Master, (will we ever say), Alleluia!
Taken from our head to day, Alleluia!
See Thy faithful servants, see, Alleluia!
Ever gazing up to Thee, Alleluia!

Grant, though parted from our sight, Alleluia!
Far above yon azure height, Alleluia!
Grant our hearts may thither rise, Alleluia!
Seeking Thee beyond the skies, Alleluia!

Ever upward let us move, Alleluia!
Wafted on the wings of love, Alleluia!
Looking when our Lord shall come, Alleluia!
Longing, gasping after home, Alleluia!

There we shall with Thee remain, Alleluia!
Partners of Thy endless reign, Alleluia!
There Thy face unclouded see, Alleluia!
Find our heaven of heavens in Thee, Alleluia!

Rogationtide

2010-05-10T08:09:00.000-04:00

The minor Rogation Days are the Monday, Tuesday, and Wednesday before we commemorate our Lord’s Ascension to the Father in Heaven on Ascension Day. “Rogation” comes from the Latin “rogare”, meaning “to beseech.” Although the term “beseech” could be taken as a call for penitence, this is not the intention of the Easter season. Rather it is one of asking for God’s blessing on the works of our hands—industry and agriculture—the means of our livelihoods. A singularly Anglican holiday, it’s no longer observed in the Church of Rome, but, since the reign of Elizabeth I, it has been a decided observance of the English church.

While we no longer “beat the bounds of the parish,” there are ways to adapt this tradition to meet today's need for thankfulness. Rogation Days are an ideal time to remember—and rededicate our jobs, investments, and other economic activities to our Lord, in Whom we live and move and have our being, while invoking His Presence in all we do, committing our ways to Him, so that He, as promised in Scripture, guides our paths.

For the National Day of Prayer

2010-05-06T11:42:00.001-04:00

For Our Country.

ALMIGHTY God, who hast given us this good land for our heritage; We humbly beseech thee that we may always prove ourselves a people mindful of thy favour and glad to do thy will. Bless our land with honourable industry, sound learning, and pure manners. Save us from violence, discord, and confusion; from pride and arrogancy, and from every evil way. Defend our liberties, and fashion into one united people the multitudes brought hither out of many kindreds and tongues. Endue with the spirit of wisdom those to whom in thy Name we entrust the authority of government, that there may be justice and peace at home, and that, through obedience to thy law, we may show forth thy praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in thee to fail; all which we ask through Jesus Christ our Lord. Amen.

1928 Book of Common Prayer

2010-05-01T14:49:00.000-04:00

Today we commemorate two of the Twelve Apostles, a festival moved from last week to accommodate Easter.

The New Testament mentions at least two persons named James, probably at least three, and perhaps as many as eight. This is as good a place as any to sort them out.

(1) JAMES THE GREATER: James the son of Zebedee, called James the Greater or James Major or James the Elder, was one of the Twelve Apostles, and also, along with his brother John and with Peter, belonged to what seems to have been an inner circle of Three. He was killed by order of King Herod, as reported in Acts 12:2. (See M 4:21; 10:2; 17:1; P 1:19,29; 3:17; 5:37; 9:2; 10:35,41; 13:3; 14:33; L 5:10; 6:14; 8:51; 9:28,54; A 11:13; 12:2)

(2) JAMES THE LESS: James the son of Alphaeus (Alpheus) appears on lists of the Twelve Apostles (usually in the ninth place), but is never mentioned otherwise. He is called James the Less, or James Minor, or James the Younger. (See M 10:3; P 3:18; L 6:15; A 1:13)

(3) JAMES THE JUST: James called "the brother of the Lord" appears in Acts 12:17 and thereafter (A 15:13; 21:18; 1C 15:17; Ga 1:19; 2:9,12) as the leader of the Jerusalem congregation. He is counted by later Church historians as the first bishop of Jerusalem, with Simeon (described as also a kinsman, something like a great-nephew of Joseph) as the second. According to the Jewish historian Josephus, James was put to death by order of the high priest during an interval between Roman governors, over the protests of the Pharisees, who thought him an upright man. He is known as James the Just or James of Jerusalem or James Protepiscopus (first bishop).

(4) JAMES THE WRITER: One of the New Testament Epistles is written by a James. (See Jas 1:1)

(5) JAMES THE SON OF CLEOPAS:
John (19:25) lists the women standing by the cross of Jesus as "his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene." If this list mentions only three women, then Mary the wife of Clopas is presumably a sister-in-law to the Virgin Mary.
The Synoptists give lists of women apparently at a distance.
Matthew (27:55f) lists as "looking on from afar" some Galilean women "among whom were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee."
Mark (15:40f) lists "Mary Magdalene and Mary the mother of James the Younger and of Joses, and Salome... and also many other women."
Luke (24:10) lists "Mary Magdalene and Joanna and Mary the mother of James and the other women with them."
By "mother of James..." do the Synoptists denote the mother of Jesus? It seems odd that they would omit to mention her if she were there, but odder yet that they would identify her as the mother of James and Joseph (Joses), but not as the mother of Jesus. Besides, we note that Matthew and Mark are speaking of women who stood at a distance, while the Virgin was close enough to hear her Son speak. I therefore assume that Mary the mother of James etc is not the same as the Virgin Mary, and is either not mentioned by John at all or is identical with his "Mary the wife of Clopas," who is probably the sister-in-law of the Virgin Mary. Conclusion: James the son of Clopas was perhaps the nephew of either Mary or Joseph, and so would have been known as the first cousin of Jesus.

(6) JAMES THE NAZARENE: The residents of Nazareth speak of brothers of Jesus, including one named James (M 4:55 = P 6:3).

(7) JAMES THE KINSMAN OF JUDE THE APOSTLE: When Luke lists the Apostles (L 6:16; A 1:13), he has, in places 9 thru 11, "James the son of Alphaeus, Simon the Zealot, and Judas of James." [This is not Judas Iscariot.] Now, "Judas of James" would ordinarily mean "Judas son of James," and so the RSV translates it. However, the KJV renders is as "Judas the brother of James," and some suppose him to be the brother of James the son of Alphaeus, so that we have no fewer than three pairs of brothers among the disciples: Peter and Andrew, sons of Jonas; James and John, sons of Zebedee; James and Jude, sons of Alphaeus. This seems unlikely, since (a) if Luke had intended us to understand that the two were brothers, he would have written them together instead of separating them by Simon the Zealot (but note P 3:16-18); and (b) if he had meant us to understand "brother of" rather than the more usual "son of", he would have said "brother."

(8) JAMES THE BROTHER OF JUDE THE WRITER: The author of the Epistle of Jude calls himself the brother of James. Presumably this James would be someone well-known to his readers, otherwise why bother to mention him?

Is any of these the same person as one or more of the others?

It is natural to suppose that James the Just (3) and James the Nazarene (6), being both called brothers of Jesus, must be the same person. However, the Hebrew word for "brother" is used more elastically than its English equivalent, often referring (for example) to cousins or even more distant relatives (see Leviticus 10:1-4, where Moses speaks to Mishael and Elphazan about their brothers, meaning the sons of their cousin). If early Christians for whom Aramaic was the primary language, and Greek secondary, retained this usage when they spoke Greek, then there is room for doubt on the point. Perhaps one of them was a cousin of Jesus rather than a brother. Perhaps both were cousins, in which case they could be the same person but need not have been.

The sons of Cleopas would have been nephews of either Joseph or Mary, and therefore may have been the "brothers" mentioned elsewhere. Thus James the son of Cleopas (5) may be identical with James the Just (3) or James the Nazarene (6) or both.

It is tempting to identify James the son of Alphaeus (2) with James the son of Cleopas (5) by supposing that "Cleopas" and "Alphaeus" are two different attempts to reproduce the same Semitic name (probably beginning with an Ayin) in Greek, but linguists mostly think this very doubtful. James son of Cleopas is called James the Less (Minor, Younger) in Mark 15:40, and James Son of Alphaeus is also called James the Less in popular usage, partly because the two are assumed to be the same, and partly because of the need to distinguish the two Apostles both named James.

The Epistle of James is addressed to Jewish readers, and James the Just (3) seems to have been particularly concerned with the Jewish Christian community. It is accordingly plausible, and customary, to identify James the Just (3) with James the Writer (4).

Many writers identify James the Less (2) with James the Just (3). A difficulty with that identification is that we are told that the brothers of Jesus did not believe in him (J 7:5), which would mean that they could not have been numbered among the Twelve. (It is commonly supposed that James (3) came to believe only after the Resurrection (1C 15:7).) On the other hand, John does not name the unbelieving brothers, and they may not have included James.

It is tempting to suppose that a pair of brothers named James and Jude are the same as another pair of brothers named James and Jude, if there is no obvious objection to identifying them. (This is not necessarily a valid inference, since the selection of names can be influenced by fashion. I have no difficulty, for example, in thinking of six families I know with brothers named David and Michael.) Accordingly, it has been customary to identify the two Apostles "James the son of Alphaeus" and "Judas (the brother) of James" with the two brothers mentioned in the Nazareth account, and also with the Jude who wrote the Epistle and his brother James, taken to be the same James who wrote the Epistle of James. On our list, this identifies James the Less (2), James the Nazarene (6), James the Kinsman of Jude the Apostle (7), and James the Brother of Jude the Writer (8), and probably James the Son of Cleopas (5). However, it should be noted that the most natural understanding of "Judas of James" is "Judas son of James," and that there is therefore no reason to suppose that James the son of Alphaeus has a brother named Jude.

Currently, most Western Christians commemorate:
(1) James the Greater on 25 July,
(2) James the Less on 1 May, and
(3) James the Just on 25 October.

They identify the others with (3) or ignore them. It will be generally conceded concerning (5), (6), (7), and (8) that if they are not the same as one of the others then there is no reason to remember them, so that the most one could reasonably do is add a fourth date for James the Writer. However, it is standard (and, I think, reasonable) to identify (4) with (3), and that leaves three commemorations, which is the current standard in the West, and also (I think) in the East. (Formerly the West identified (2) and (3).)

Thus, of James the Less, the son of Alphaeus (2), whom we commemorate today, we know very little from the New Testament, except that his name appears on lists of the Twelve.

Why is the name "James" so popular among Jews in New Testament times? Because it is the name of the ancestor of the people of Israel. The English name "James" is a variant of the name "Jacob." We tend to think of them as two separate, unrelated names. But the distinction between them is post-Biblical and not found in Hebrew or Greek. In Hebrew, the name is Ya'akov. In Greek, it is Iakwbos (W=Omega), with accent on the second syllable from the end. In Latin, it developed two forms, Jacobus and Jacomus, both accented on the first syllable. From the former, we have the English Jacob and the Spanish Diego and Iago. From the latter, we have the English James, the Scottish Hamish, the Spanish Jaime, and so on. But in many languages, there is only one name, given to the Old Testament Jacob and the New Testament James alike. Even in English, our present distinction has not always been observed. In Shakespeare's play MEASURE FOR MEASURE (III,ii,204), a child's age is given as "a year and a quarter old, come Philip and Jacob," meaning, "a year and a quarter old on the first of next May, the feast of Philip and James."

Philip the Apostle is frequently confused with Philip the Deacon, whom we read of in the Book of Acts (A 6:7; 8:5-40; 21:8f), and who is commemorated on 6 June. For arguments that they are in fact the same, see that BIO.

Philip the Apostle appears in the Synoptic Gospels and in Acts only as a name on the list of the Twelve, but he appears in several incidents in the Gospel according to John. He was called early in the ministry of Our Lord (J 1:44), and promptly brought his friend Nathanael to Jesus as well. When some Greeks (or Greek-speaking Jews) wished to speak with Jesus, they began by approaching Philip (J 12:20ff).
At the Last Supper (J 14:8f), he said to Jesus, "Lord, show us the Father, and we shall be satisfied." To this Jesus answered, "He who has seen me has seen the Father."
Before feeding the Five Thousand (J 6:5), Jesus turned to Philip and asked him, "Where can we buy bread to feed these people?" Philip answered, "It would take more than a year's wages to buy each of them a mouthful."

Some scholars have thought it significant that Jesus asked Philip rather than one of the others. Luke (9:10) tells us that the Feeding of the Five Thousand took place near Bethsaida, and John (1:44) tells us that Philip is from Bethsaida. If they were in Philip's home neighborhood, he would be a natural one to ask for directions. (Peter and Andrew were also from Bethsaida, but seem to have moved to Capernaum.) It seems that John named Philip here for one of three reasons:
(1) He was making up the details, and he said to himself: "I will name Philip here, and hope that my readers have read Luke and will remember that this is all happening near Bethsaida, and I will point out at the beginning of my work that Philip is from Bethsaida, and I will hope that the readers are clever enough to put this together and see that Philip is a logical person to ask. But I won't mention Bethsaida in this episode, since that would make it too obvious what I am doing."
(2) He chose one of the disciples at random, and by good luck made an appropriate choice.
(3) He was an eyewitness, or for some other reason well informed, and mentioned Philip by name because that was whom Jesus asked.

This is one reason (not the only one) for regarding the Gospel of John as the testimony of an eyewitness. For an elaboration, . . . look for essays with those names on this Web Page,

But I digress. That is the limit of what we hear of Philip and James in the New Testament, nor do other sources help much. One story says that Philip preached in Phrygia and died in Hierapolis, and that his remains were brought to Rome and buried in the Basilica of the Twelve Apostles (an ancient inscription shows that this church was formerly dedicated to Philip and James).

Readings:

Psalm 119:33-40;
Isaiah 30:18-21;
2 Corinthians 4:1-6;
John 14:6-14

Preface of Apostles

PRAYER (traditional language)
Almighty God, who didst give to thine apostles Philip and James grace and strength to bear witness to the truth: Grant that we, being mindful of their victory of faith, may glorify in life and death the Name of our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

PRAYER (contemporary language):
Almighty God, who gave to your apostles Philip and James grace and strength to bear witness to the truth: Grant that we, being mindful of their victory of faith, may glorify in life and death the Name of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever.

(h/t to James Kiefer's invariably useful biographies.)

Spare us, good Lord!

2010-04-28T17:01:00.000-04:00

I went to a chapel service at my seminary. I needed a firm dose of gospel-strength repentance after that. Fortunately, the Litany was right there for me - and here is a section of it beautifully set to music by Henry Purcell.

Here followeth the Litany, or General Supplication, to be sung or said after Morning Prayer, upon Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary.

GOD the Father, of heaven : have mercy upon us miserable sinners.
O God the Father, of heaven : have mercy upon us miserable sinners.
O God the Son, Redeemer of the world : have mercy upon us miserable sinners.
O God the Son, Redeemer of the world : have mercy upon us miserable sinners.
O God the Holy Ghost, proceeding from the Father and the Son: have mercy upon us miserable sinners.
O God the Holy Ghost, proceeding from the Father and the Son : have mercy upon us miserable sinners.
O holy, blessed, and glorious Trinity, three Persons and one God : have mercy upon us miserable sinners.
O holy, blessed, and glorious Trinity, three Persons and one God : have mercy upon us miserable sinners.

Remember not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever.
Spare us, good Lord.

From all evil and mischief; from sin; from the crafts and assaults of the devil; from thy wrath, and from everlasting damnation,
Good Lord, deliver us.

From all blindness of heart; from pride, vainglory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness,
Good Lord, deliver us.

From fornication, and all other deadly sin; and from all the deceits of the world, the flesh, and the devil,
Good Lord, deliver us.

From lightning and tempest; from earthquake, fire, and flood; from plague, pestilence, and famine; from battle and murder, and from sudden death,
Good Lord, deliver us.

From all sedition, privy conspiracy, and rebellion; from all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy Word and Commandment,
Good Lord, deliver us.

By the mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation,
Good Lord, deliver us.

By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost,
Good Lord, deliver us.

In all time of our tribulation; in all time of our prosperity; in the hour of death, and in the day of judgment,
Good Lord, deliver us.

We sinners do beseech thee to hear us, O Lord God; and that it may please thee to rule and govern thy holy Church universal in the right way;
We beseech thee to hear us, good Lord.

That it may please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy Servant ELIZABETH, our most gracious Queen and Governor;
We beseech thee to hear us, good Lord.

That it may please thee to rule her heart in thy faith, fear, and love, and that she may evermore have affiance in thee, and ever seek thy honour and glory;
We beseech thee to hear us, good Lord.

That it may please thee to be her defender and keeper, giving her the victory over all her enemies;
We beseech thee to hear us, good Lord.

That it may please thee to bless and preserve Philip, Duke of Edinburgh, Charles, Prince of Wales, and the Duchess ofCornwall, and all the Royal Family;
We beseech thee to hear us, good Lord.

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

That it may please thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding;
We beseech thee to hear us, good Lord.

That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth;
We beseech thee to hear us, good Lord.

That it may please thee to bless and keep all thy people;
We beseech thee to hear us, good Lord.

That it may please thee to give to all nations unity, peace, and concord;
We beseech thee to hear us, good Lord.

That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandments;
We beseech thee to hear us, good Lord.

That it may please thee to give to all thy people increase of grace to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit;
We beseech thee to hear us, good Lord.

That it may please thee to bring into the way of truth all such as have erred, and are deceived;
We beseech thee to hear us, good Lord.

That it may please thee to strengthen such as do stand; and to comfort and help the weak-hearted; and to raise up those who fall; and finally to beat down Satan under our feet;
We beseech thee to hear us, good Lord.

That it may please thee to succour, help, and comfort, all who are in danger, necessity, and tribulation;
We beseech thee to hear us, good Lord.

That it may please thee to preserve all who travel by land, by water, all women labouring of child, all sick persons, and young children; and to show thy pity upon all prisoners and captives;
We beseech thee to hear us, good Lord.

That it may please thee to defend, and provide for, the fatherless children, and widows, and all who are desolate and oppressed;
We beseech thee to hear us, good Lord.

That it may please thee to have mercy upon all men;
We beseech thee to hear us, good Lord.

That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts;
We beseech thee to hear us, good Lord.

That it may please thee to give and preserve to our use the kindly fruits of the earth, so that in due time we may enjoy them;
We beseech thee to hear us, good Lord.

That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit to amend our lives according to thy holy Word;
We beseech thee to hear us, good Lord.

Son of God : we beseech thee to hear us.
Son of God : we beseech thee to hear us.
O Lamb of God : that takest away the sins of the world;
Grant us thy peace.
O Lamb of God : that takest away the sins of the world;
Have mercy upon us.
O Christ, hear us.
O Christ, hear us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Lord, have mercy upon us.

Then shall the Priest, and the people with him, say the Lord's Prayer.
UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation, But deliver us from evil. Amen.

Priest. O Lord, deal not with us according to our sins.
Answer. Neither reward us according to our iniquities.

Let us pray.GOD, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful; Mercifully assist our prayers which we make before thee in all our troubles and adversities, whensoever they oppress us; and graciously hear us, that those evils which the craft and subtilty of the devil or man worketh against us be brought to nought; and by the providence of thy goodness they may be dispersed; that we thy servants, being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church; through Jesus Christ our Lord.
O Lord, arise, help us, and deliver us for thy Name's sake.

GOD, we have heard with our ears, and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them.
O Lord, arise, help us, and deliver us for thine honour.
Glory be to the Father, and to the Son, and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be, world without end. Amen.
From our enemies defend us, O Christ.
Graciously look upon our afflictions.
Pitifully behold the sorrows of our hearts.
Mercifully forgive the sins of thy people.
Favourably with mercy hear our prayers.
O Son of David, have mercy upon us.
Both now and ever vouchsafe to hear us, O Christ.
Graciously hear us, O Christ; graciously hear us, O Lord Christ.
Priest. O Lord, let thy mercy be showed upon us;
Answer. As we do put our trust in thee.

Let us pray.E humbly beseech thee, O Father, mercifully to look upon our infirmities; and, for the glory of thy Name, turn from us all those evils that we most righteously have deserved; and grant, that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honour and glory; through our only Mediator and Advocate, Jesus Christ our Lord. Amen.

A Prayer of St. Chrysostom.LMIGHTY God, who hast given us grace at this time with one accord to make our common supplications unto thee; and dost promise, that when two or three are gathered together in thy Name thou wilt grant their requests; Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen.

2 Cor. xiii.HE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore.Amen.

Here endeth the Litany.

Whither infallibility

2010-04-23T09:17:00.000-04:00

There must be a real heartfelt belief that God’s promises are sure and to be depended on – a real belief that what God says in the Bible is all true and that every doctrine contrary to this is false, whatever anyone may say. There must be a real belief that all God’s words are to be received, however hard and disagreeable to flesh and blood, and that His way is right and all others wrong. This there must be, or you will never come out from the world, take up the cross, follow Christ and be saved.

~ J.C. Ryle

Holiness: Its Nature, Hindrances, Difficulties, and Roots, “Moses: An Example”, [Moscow, ID: Charles Nolan Publishing, 2001], 173.

On Retreat

2010-04-22T09:59:00.000-04:00

I'll be at the Diocesan Retreat through Saturday, so don't expect any updates until Monday.

Abp. Akinola begins Global South Conference

2010-04-20T09:19:00.001-04:00

Anglican Bibliology

2010-04-13T08:36:00.001-04:00

Let us carefully hold fast the great doctrine of the plenary inspiration of every word of the Bible. Let us never allow that any writer of the Old or New Testament could make even the slightest verbal mistake or error, when, writing as he was “moved by the Holy Spirit.” (2 Peter 1:21.) Let it be a settled principle with us in reading the Bible, that when we cannot understand a passage, or reconcile it with some other passage, the fault is not in the Book, but in ourselves. The adoption of this principle will place our feet upon a rock. To give it up is to stand upon a quicksand, and to fill our minds with endless uncertainties and doubts.

~ J.C. Ryle

Expository Thoughts on the Gospels: Luke volume 1, [Carlisle, PA: Banner of Truth, 1986], 4.

Overhaul

2010-04-10T17:23:00.004-04:00

Sorry that things have been a little slow on this blog over the past week. Recuperating from Easter always takes more out of me than I thought. This blog is transitioning from a clearinghouse for activities at a specific parish into networking with Anglicans across Kentucky. Our hope is to foster cooperation both in worship & witness for Anglicans of various diocese affiliation. (Yes...even with folks outside of the ACNA.)

More about that very soon.

Blessings of a resurrection life to you!

Fr. Chris

Good Friday

2010-04-02T13:30:00.003-04:00

This evening, at 7PM, we will have a Good Friday liturgy: solemn collects, a sermon on the Passion of Christ, veneration of the holy cross, and communion.

We hope you'll join us for this somber evening liturgy and enter into the mystery of Christ's death so that you can know the power of His resurrection.

Maundy Thursday

2010-04-01T08:31:00.002-04:00

Tonight, at 7PM, we will celebrate our Lord's command to love one another. We begin by imitating His servant leadership as demonstrated by washing the feet of His disciples. (Make sure you wear shoes and socks that are easily removed if you will be participating.) Then we will share in the Lord's Supper, which He instituted that very night.

Childcare is available for those under 6.

Bishop Don will be preaching.

Sermon for Lent5C

2010-03-25T12:16:00.002-04:00

St. Stephen Anglican Church, Louisville - Sermon for Lent 5C from Fr. Chris Larimer on Vimeo.

The primary text for this sermon was Philippians 3, though the Psalm and Gospel from the lectionary readings also played into it.