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
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.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.
(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.")
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.
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.
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.
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.
Archbishop Thomas Cranmer’s words of worship (and Merbecke’s chant settings of those words) will resonate Sunday in Anglican churches that value scripture and tradition — and are reasonable enough to practice “inclusion” regarding conservative Anglicans. “Conservative” in this sense means “conserving and practicing that which is good.”
Cranmer’s Prayer Book was proclaimed the official liturgy of England by Parliament on January 21, 1549. The Act of Uniformity (text here), as the measure was called, addressed “The Book of the Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church after the use of the Church of England.”
Anybody ever told you that it couldn't possibly have happened that way just because they've never seen it done?There was a great Irish Rationalist of this school who, when he was told that a witness had seen him commit a murder, said he could bring a hundred witnesses who had not seen him commit it. (Gilbert Keith Chesterton, 176)
"You may take away from us, if you will, every external ceremony; you may take away altars, and super-altars, and lights, and incense, and vestments; you may take away, if you will, the eastward position; you may take away every possible ceremony; and you may command us to celebrate at the altar of God without any external symbolism whatsoever; you may give us the most barren of all observances, and we will submit to you. If this Church commands us to have no ceremonies, we will obey. But, gentlemen, the very moment any one says we shall not adore our Lord present in the Eucharist, then from a thousand hearts will come the answer, as of those bidden to go into exile, "Let me die in my own country and be buried by the grave of my father and my mother!" to adore Christ's person in His Sacrament, is the inalienable privilege of every Christian and Catholic heart. How we do it, the way we do it, the ceremonies which we do it, are utterly, utterly indifferent; the thing itself is what we plead for..."Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope That Matters
A talk and book signing by the author, Dr. Timothy Keller (Excellent book review here.)
As pastor of Redeemer Presbyterian Church (PCA) in New York City, Dr. Timothy J. Keller makes a point of reaching out to immigrants, urban professionals and artists, offering an intellectually compelling case for belief in God. Newsweek magazine called Keller “a C.S. Lewis for the 21st century, a defender of orthodox Christianity.” He is the author of the best sellers, “The Reason for God: Belief in an Age of Skepticism” and, “The Prodigal God: Recovering the Heart of the Christian Faith.” He will be at Calvin for a talk about his just released book, “Counterfeit Gods.” Books will also be available for purchase and signing by Dr. Keller.
This presentation is the final event of the annual Festival of Faiths, and is sponsored by Carmichael’s Bookstore.
From the Church SocietyAccording to its own doctrinal standards and history, the Church of England's true nature is that of a Protestant, Reformed, Evangelical and catholic (in other words, universal) church. Orthodox Anglicanism is therefore defined by reference to these characteristics only, which are set out in the Thirty-nine Articles and the Church of England's submission to the over-arching authority of Scripture alone. Church Society seeks to defend and promote these defining characteristics, especially the Gospel of salvation by grace alone, through faith alone, in Christ alone which is at the heart of the message and mission of the Church of England.
While acknowledging the correct stand taken by Anglo-Catholics against theological liberalism (the features of which do not represent true, Biblical Anglicanism), it should also be noted that the true doctrine of the Church of England does not embrace any of the teachings or practices which characterise the Church of Rome. (as opposed to those being truly catholic / universal. - Fr. Chris) For instance, the Church of Rome is fundamentally flawed in its claims about its own nature and authority and in its teaching about the means of salvation.
A proper rejection of theological liberalism should therefore not be accompanied by a turning to the Church of Rome and its unbiblical teachings and practices. Rather, both theological liberalism and the unscriptural teachings and practices of the Church of Rome are contrary to the Bible and to the historic doctrines of the Church of England as a Protestant, Reformed, Evangelical and catholic church.
The longing of Church Society is that all Anglicans, whether in England or elsewhere, would see and understand both the destructive nature of theological liberalism and the false nature, teachings and practices of the Church of Rome.
We grieve that the Church of England, along with our nation, has fallen so low in its spiritual and moral condition. We pray that God would pour out His Spirit on both church and nation.
We rejoice that salvation is by grace alone, through faith alone, in Christ alone and we pray that the Church of England will return to full adherence to its doctrinal standards, acknowledging the supreme authority of the Bible as God's Word and seeking to shape its teaching and practices by what He has revealed.
Further information relevant to this statement can be found here. We do no good to give up the traditions of deconstructionists & revisionists for the traditions of Romanists. While there can be legitimate debate about the place of the Patriarch of Rome within the great ancient patriarchal sees (Jerusalem, Antioch, Alexandria, Constantinople, and Rome), it is against catholic principles for him to demand immediate jurisdictional and episcopal governance over all Christians everywhere - or to say that he is infallible. Especially in the absence of synodical ratification.
"What can be supposed wanting in our Church in order to salvation? We have the Word of God, the Faith of the Apostles, the Creeds of the Primitive Church, the Articles of the four first General Councils, a holy liturgy, excellent prayers, perfect sacraments, faith and repentance, the Ten Commandments, and the sermons of Christ, and all the precepts and counsels of the Gospels. We … require and strictly exact the severity of a holy life. … We communicate often, our priests absolve the penitent. Our Bishops ordain priests, and confirm baptised persons, and bless their people and intercede for them. And what could here, be wanting to salvation?”
- Jeremy Taylor, Bp. of Down & Connor (1613-1667)
