The God Who Pursues

 

Jesus pursues us but never forces himself on anyone

The Feast of St. Irenaeus

 

If theology is “thinking about faith” and arranging those thoughts in some systematic order, then Irenaeus has been rightly recognized by Catholics and Protestants alike as the first great systematic theologian.

There is considerable doubt about the year of Irenaeus’ birth; estimates vary from 97 to 160. It is certain that he learned the Christian faith in Ephesus at the feet of the venerable Polycarp, who in turn had known John the Evangelist. Some years before 177, probably while Irenaeus was still in his teens, he carried the tradition of Christianity to Lyons in southern France.

His name means “the peaceable one”—and suitably so. The year 177 brought hardship to the mission in Gaul. Persecution broke out, and a mounting tide of heresy threatened to engulf the Church. Irenaeus, by now a presbyter, was sent to Rome to mediate the dispute regarding Montanism, which the Bishop of Rome, Eleutherus, seemed to embrace. While Irenaeus was on this mission, the aged Bishop of Lyons, Pothinus, died in prison during a local persecution. When Irenaeus returned to Lyons, he was elected bishop to succeed Pothinus.

Irenaeus’ enduring fame rests mainly on a large treatise, entitled The Refutation and Overthrow of Gnosis, Falsely So-Called, usually shortened to Against Heresies. In it, lrenaeus describes the major Gnostic systems, thoroughly, clearly, and often with biting humor. It is one of our chief sources of knowledge about Gnosticism. He also makes a case for Christianity which has become a classic, resting heavily on Scripture, and on the continuity between the teaching of the Apostles and the teaching of bishops, generation after generation, especially in the great see cities. Against the Gnostics, who despised the flesh and exalted the spirit, he stressed two doctrines: that of the creation as good, and that of the resurrection of the body.

A late and uncertain tradition claims that he suffered martyrdom, about 202.

pg. 298, Lesser Feasts and Fasts, 2006

Lessons:

Psalms 85:8–13 

2 Timothy 2:22b–26

Luke 11:33–36

Say "NO" to Easy (Discipleship Article #1)

Mark 4:

33 With many such parables he spoke the word to them, as they were able to hear it; 34 he did not speak to them except in parables, but he explained everything in private to his disciples.

The reality is that Jesus never made following him easy.

To be a disciple in first-century Judaism meant finding a Rabbi and sitting at his feet to learn and be shaped by him. The Rabbi was a teacher and expert who would help people understand the truth that would lead them to Covenantal faithfulness as a Jewish person. In the past, the Jewish people had rejected the teaching of the Lord and found hope and life in other things. Largely, the Jewish people had rebelled against their Covenant God and followed false idols that promised quicker results and the promise of easier access to power and protection.

Thus, the Jewish rabbis in the day of Jesus decided that the best way to avoid the judgment of God was to create an oppressive works-based religious system that would ensure the obedience of the Jewish people that would protect the nation of Israel from ever having to go into captivity again. However, the system was a fabrication of men that bypassed their need to know and follow their God even when it made no earthly and human sense. The system created by man was easily abused and manipulated by lawyers and powerbrokers. When Jesus came, he was a threat to their system and their childishness.

So, Jesus spoke in parables. But the parables were confusing. They were interesting, but in the end, it is hard to understand why Jesus would make his truth so veiled and indirect. The Answer? He challenged the large and impressive crowd that came for MANY different reasons, to seek him for the right reasons. In time, most of the crowd melted away. The disciples of Christ stayed, embraced him, asked questions, and continued to seek him, although in rough and sometimes silly ways.

However, it is those silly, childish, and needy disciples who found answers, truth, and life by seeking Jesus after the dust of his teaching had settled. Worship in Word and Sacrament together is important, but it doesn't show us HOW to live out the truth in everyday life. For that, there must be searching, asking, reading, staying, showing up, and learning. In short, to grow strong in the faith, there must be discipleship.

Are you engaging in Discipleship? What does that look like?

More to come.

The Feast of St. Basil the Great

 

Basil was born about 329, in Caesarea of Cappadocia, into a Christian family of wealth and distinction. Educated in classical Hellenism, Basil might have continued in academic life, had it not been for the death of a beloved younger brother and the faith of his sister, Macrina. He was baptized at the age of twenty-eight, and ordained a deacon soon after.

Macrina had founded the first monastic order for women at Annesi. Fired by her example, Basil made a journey to study the life of anchorites in Egypt and elsewhere. In 358 he returned to Cappadocia and founded the first monastery for men at Ibora. Assisted by Gregory Nazianzus, he compiled The Longer and Shorter Rules, which transformed the solitary anchorites into a disciplined community of prayer and work. The Rules became the foundation for all Eastern monastic discipline. The monasteries also provided schools to train leaders for Church and State.

Basil was ordained presbyter in 364. In the conflict between the Arians (supported by an Arian Emperor) and orthodox Christians, Basil became convinced that he should be made Bishop of Caesarea. By a narrow margin, he was elected Bishop of Caesarea, Metropolitan of Cappadocia, and Exarch of Pontus. He was relentless in his efforts to restore the faith and discipline of the clergy, and in defense of the Nicene faith. When the Emperor Valens sought to undercut Basil’s power by dividing the See of Cappadocia, Basil forced his brother Gregory to become Bishop of Nyssa.

In his treatise, On the Holy Spirit, Basil maintained that both the language of Scripture and the faith of the Church require that the same honor, glory, and worship is to be paid to the Spirit as to the Father and the Son. It was entirely proper, he asserted, to adore God in liturgical prayer, not only with the traditional words, “Glory to the Father through the Son in the Holy Spirit;” but also with the formula, “Glory to the Father with the Son together with the Holy Spirit.”

Basil was also concerned about the poor, and when he died, he willed to Caesarea a complete new town, built on his estate, with housing, a hospital and staff, a church for the poor, and a hospice for travelers.

He died at the age of fifty, in 379, just two years before the Second Ecumenical Council, which affirmed the Nicene faith.

(pg. 286, Lesser Feasts and Fasts, 2006)

Psalm: 139:1–9 or 34:1–8

Lessons:

1 Corinthians 2:6–13

 Luke 10:21–24

Feast of St. Barnabas

Joseph, a Levite born in Cyprus, whom the apostles called Barnabas (which means son of encouragement), sold a field he owned, brought the money, and turned it over to the apostles” (Acts 4:36–37). This first reference in the New Testament to Barnabas introduces one whose missionary efforts would cause him to be called, like the Twelve, an apostle. As a Jew of the Dispersion, he had much in common with Paul. When Paul came to Jerusalem after his conversion, the disciples were afraid to receive him. It was Barnabas who brought Paul to the apostles, and declared to them how, on the road to Damascus, Paul had seen the Lord, and had preached boldly in the name of Jesus (Acts 9:27). Later, Barnabas, having settled in Antioch, sent for Paul to join him in leading the Christian Church in that city.

Barnabas and Paul were sent by the disciples in Antioch to carry famine relief to the Church in Jerusalem. Upon their return, the Church in Antioch sent them on their first missionary journey beginning at Cyprus. At Lystra in Asia Minor, the superstitious people took them to be gods, supposing the eloquent Paul to be Mercury, the messenger of the gods, and Barnabas to be Jupiter, the chief of the gods, a testimony to the commanding presence of Barnabas. The association of Barnabas and Paul was broken, after their journey, by a disagreement about Mark, who had left the mission to return to Jerusalem. After attending the Council of Jerusalem with Barnabas, Paul made a return visit to the Churches he and Barnabas had founded in Asia Minor. Barnabas and Mark went to Cyprus, where Barnabas is traditionally honored as the founder of the Church.

It seems that Barnabas continued his journeys for the Gospel, because Paul mentions him several times in his letters to the Galatians, the Corinthians, and the Colossians. Tradition has it that he was martyred at Salamis in Cyprus.


(from Lesser Feasts and Fasts, 2006, pg. 282)

Grant, O God, that we may follow the example of your faithful servant Barnabas, who, seeking not his own renown but the well-being of your Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Psalm 112

Lessons:

Isaiah 42:5–12
Acts 11:19–30;13:1–3
Matthew 10:7–16

Divine Authorship

 The Divine Authorship of Scripture

The End of Devotion

"The end of devotion is not, to become extraordinarily devout. It is possible to fill one's life with practices of piety and yet not to get more Christ-like. It is possible to spend much time in devotion, and yet to be hard and critical and to lack a-missionary and loving spirit. It is a terrible, as well as a salutary, thing to remember that it was devout people at a time of special devotion who killed our Lord."

"God Himself must be the sole end of our devotion. There is no great danger of our worshipping graven images, but there is a very great danger of our worshipping mental images of our own imagining. God has been revealed to us in the dear figure of Christ, and the supreme revelation of God is a naked man dying on the gallows in the dark. We have to be dispossessed of our mental images of a sentimental Christ by this stark reality of the perfect sacrifice of the Cross. He is our model. ' He never thought of Himself or His own interests. He never did one single action because He was bribed in any way to do it. He never abstained from any for fear of what might happen to him. In all things He sought only and always his Father's will."

"The end of devotion is attained when the complete taking of all things meets with the complete giving of all things. Death, the great taker, is defeated when he meets Christ, the great giver. The supreme devotion of our Lord's life was consummated as He laid down His life for His sheep and yielded His spirit in perfect faith to His Father. The true end of devotion is the gift of ourselves and all we have to God."


Fr. Andrew, Meditations, pg. 166

"An Earthy Redemption" - Luke 24:36-48

 

The created order is restored through the resurrection of Jesus:

Devotion to God

 "But our devotion to Almighty God depends upon its being unlimited and unconditioned. Devotion to a creature that has no limit or condition is what we call inordinate affection, but devotion to God which is limited and conditioned is robbed of its meaning. There is no rivalry between the love of God and the love of one's neighbor, because one's love of one's neighbor will only be a true love if it is conditioned by the love of God. The glory of God and the good of one's neighbor will be the two motives that, ever in union, control a devout life. Out of our love of God will come true social service and true love of mankind."

Father Andrew, Meditations, pg. 165

Catholic but NOT Roman Catholic: Big "C" and Little "c"

Our ecumenical baptismal creed, the Apostles Creed, states “I believe in the Holy Spirit, the holy catholic Church. . . .” The most widely used ecumenical creed, the Nicene Creed states “We believe in one holy catholic and apostolic Church.” So what does it mean to be catholic?

For the most part, when we hear someone declare “I am a catholic” or if someone uses the word catholic, our thoughts turn first to the Roman Catholic Church. However, while the Roman Catholic church is catholic, they are not the only catholics. The very term Protestant derives its meaning from that time period in the 16th century when many historic, catholic Christians were protesting some of the doctrine and a lot of the practices of the Roman Catholic church. It is important to realize that all Protestants derive their starting place from the medieval Catholic church. Men like Martin Luther and John Calvin were Roman Catholics that were forced to leave the church, and were used over time to help the Roman Church see its need of change in multiple ways. However, John Calvin and Martin Luther always subscribed to the catholicity of the creeds and the importance of those Christians and church fathers that went before them.

Unfortunately, many groups have decided in their own thinking, and in their brief history, that THEY now are the true church (as if they were starting the church from scratch). The implication is that the church before them has been getting things wrong, that they are above the corruption or blind-spots that others have had, and that they are in little need of the help offered by those Christians who have lived before them. Not only is this historically dishonest, it is thoroughly unscriptural. The reality is that the Feast of Pentecost in the first century was the beginning of the church (as recorded in Acts). The Reformation, Pilgrims landing on Plymouth Rock, Great Awakenings, Azusa Street Revival, etc., were NOT the beginning of the church. In addition, of all the informing events that may be meaningful for us, we should be open to discernment and an honest evaluation of these same events through the lenses of scripture and those who have gone before us. History teaches us (if we will listen) that hindsight is 20/20. Why do we always believe that our generation is somehow removed from this reality; that we will avoid the blind-spots that no generation has ever eluded?

All churches that name Christ as Lord today owe a great debt to the church councils and leaders that helped settle the debates and truth regarding the Trinity, the incarnation of Christ, and many more basic core doctrines that we take for granted today. In other words, our debt to those who have gone before us is pronounced whether we want to admit it or not.

So what does it mean when we declare every Sunday that we are catholic?

First of all, it means that we have an ancient faith. We, by very definition, are a people dependent on those who have come before us. We are dependent on God's work now among us, but God's work among us does not negate or lay aside the work that he has always been doing among his covenant people. From the creation of humanity to today, we owe a debt of gratitude to those who have faithfully served the Lord and handed down a living faith to our generation. If we desire the scriptural and historic honesty that the Lord requires of us, we will embrace that we build on the shoulders of those who have come before us. There is a core teaching and interpretation of Scripture that has been and is being passed down from generation to generation. It is appropriate to question what belongs in this “core” and we are still in the process as the “church universal” of taking the good and leaving the bad. However, there is that which we believe will not change from the past regarding the Gospel, the Kingdom of God, and the character of our God. This is our catholic faith, and the creeds are our starting place in any discussion of our central beliefs.

Secondly, it means that we have an apostolic faith. As Christians we read the Old Testament through apostolic “lenses;” and we are guided by the apostolic perspective, especially as recorded in the Holy Scriptures. The catholic perspective is that any authority we have as a church is derived from Jesus Christ who is the head of the church. However, we also believe that we learn of this Jesus through the perspective of the apostles who lived, listened, and walked with Him. Their teaching and their writings in the Holy Scriptures now guide and shape our thinking, being, and living. In Acts 2 we are told that the church gathered together in part to hear “the apostles’ teaching”. We believe that the truth and authority that we have today as God's faithful people is derived and handed down to us from the apostles. Outside of their Holy Spirit-led perspective, Christian truth does not exist.

Thirdly, we are a global church. Our catholicity, while derived from the Jewish people and based on the salvific work of a Palestinian Jew who was also God, has always been intended for ALL the peoples of the world. WE ARE AN INCLUSIVE FAITH. Every nation and tribe is offered the good news regarding the Messiah, Jesus Christ. The Abrahamic Covenant makes it clear that the Lord was going to bless all nations through Abraham's family. This has come to pass with the coming of Jesus Christ in obedience to His Father through the power of the Holy Spirit. Now the church is spread across the globe. There is a strength and unity that Christians gain from these global relationships, challenges, and differing perspectives. Christ's desire is that we all be one, so that the nations of the world may see our love and unity and “believe that you (the Father) have sent me (Jesus)” (John 17). Salvation is offered for every person who repents of their sin, accepts their need, and puts their hope and faith in Jesus - no matter their ethnicity, gender, or socio-economic status. With Jesus, redemption is never "bought" or manipulated by the power structures of this world.

So are we Anglicans also catholic? YES! We are local bodies of believers with our own distinct location, culture, strengths and weaknesses, and, yet, connected to the church that has "always been" through Apostolic Succession, The Holy Scriptures, The Historic Liturgy, and the Historic Creeds. We are an ancient, apostolic, and global people interconnected and dependent on those faithful believers throughout space and time. Thanks be to God!

The Christ We Believe In

 

"It is well for us to consider the education of the spiritual life. James and John had to learn, as Peter had to learn, the kind of Christ they believed in. Peter cried, 'Thou art the Christ the Son of the living God,' but when our Lord began to speak to him of the Sacred Passion, to tell of the Cross and the agony and shame and apparent defeat; then S. Peter said 'That be far from Thee, Lord,' and he Who had been called Peter one minute was called Satan the next. When Salome asked that her two sons might be on our Lord's right hand and His left, she had a vision of splendid royalty. The vision of the cup of a king in an oriental woman's mind was the golden cup brought by a cupbearer at a banquet, when the king was celebrating some great victory. Neither Salome nor James nor John could dream what the cup of our Lord really was. They knew not what they asked, nevertheless what they asked was granted them."

"Every time we say the Lord's Prayer we pray, 'Thy will be done,' and indeed we know not what we ask.  Every time we come to our communion we drink the cup of His Precious Blood, and we know not for what that grace is given to us, what challenge is coming to every part of our being. We know not what the will of God is going to be in our lives, but we do know this, that the will of God is that our will should be one with His will, and that when we drink of His cup and receive the communion of His Sacred Body we should take into our beings the power of the everlasting love of God."

-Father Andrew, Meditations, pg. 155.

That Mystical Union - Romans 6:1-11

We have the power to avoid imprisonment

Feast of Gregory of Nyssa

 

Gregory was a man enchanted with Christ and dazzled by the meaning of his Passion. He was born in Caesarea about 334, the younger brother of Basil the Great, and, in his youth, was but a reluctant Christian.

When he was twenty, the transfer of the relics of the Forty Martyrs of Sebaste to the family chapel at Annesi quickened Gregory’s faith, and he became a practicing Christian and a lector. He abandoned this ministry, however, to become a rhetorician like his father.

His brother Basil, in his struggle against the Emperor Valens, compelled Gregory to become Bishop of Nyssa, a town ten miles from Caesarea. Knowing himself to be unfit for the charge, Gregory described his ordination as the most miserable day of his life. He lacked the important episcopal skills of tact and understanding, and had no sense of the value of money. Falsely-accused of embezzling Church funds, Gregory went into hiding for two years, not returning to his diocese until Valens died.

Although he resented his brother’s dominance, Gregory was shocked by Basil’s death in 379. Several months later, he received another shock: his beloved sister Macrina was dying. Gregory hastened to Annesi and conversed with her for two days about death, and the soul, and the meaning of the resurrection. Choking with asthma, Macrina died in her brother’s arms.

The two deaths, while stunning Gregory, also freed him to develop as a deeper and richer philosopher and theologian. He reveals his delight in the created order in his treatise, On the Making of Man. He exposes the depth of his contemplative and mystical nature in his Life of Moses and again in his Commentary on the Song of Songs. His Great Catechism is still considered second only to Origen’s treatise, On First Principles.

In 381, Gregory attended the Second Ecumenical Council at Constantinople, where he was honored as the “pillar of the Church.” In the fight for the Nicene faith, he was one of the three great Eastern theologians, known with Basil the Great and Gregory of Nazianzus, as the Cappadocian Fathers.

Prayer:

Almighty God, you have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Gregory of Nyssa, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; for you live and reign forever and ever. Amen.

Scripture:

Gregory of Nyssa (lectionarypage.net)

"The Temptation to Delusion" - Mark 8:31-38

Theme: The devoted rely on mercy

The Feast of Martin Luther, - Pastor, Prophet, and Theologian.

The Feast Day was actually on Sunday, February 18th. This is a late post.

Martin of Erfurt, born in 1483 of German peasant stock, was a monk (more exactly, a regular canon) of the Order of Saint Augustine, and a Doctor of Theology. In his day, the Church was at a spiritual low. Church offices were openly sold to the highest bidder, and not nearly enough was being done to combat the notion that forgiveness of sins was likewise for sale. Indeed, many Christians, both clergy and laity, were most inadequately instructed in Christian doctrine. Startling as it seems to us today, there were then no seminaries for the education of the clergy. There were monastic schools, but they concentrated on the education of their own monks. Parish priests, ordinarily having no monastic background, were in need of instruction themselves, and in no way prepared to instruct their congregations. Brother Martin set out to remedy this. He wrote a simple catechism for the instruction of the laity which is still in use today, as is his translation of the Scriptures into the common tongue. His energy as a writer was prodigious. From 1517, when he first began to write for the public, until his death, he wrote on the average one book a fortnight.

Today, his criticisms of the laxness and frequent abuses of his day are generally recognized on all sides as a response to very real problems. It was perhaps inevitable, however, that they should arouse resentment in his own day. Martin Luther was not alone in his views, but in time (and largely, by no design of his own) he became the most prominent of the voices calling for reform in the Church. Theologically, he emphasized the importance of divine Holy Scripture as the church's highest authority and salvation by grace through faith in Christ (in response to the work of Christ in his death, resurrection, and ascension).

In Brother Martin's own judgement, his greatest achievement was his catechism, by the use of which all Christians without exception might be instructed in at least the rudiments of the Faith. Some of his admirers, however, would insist that his greatest achievement was the Council of Trent, which he did not live to see, but which he was arguably the greatest single factor in bringing about. While the Council's doctrinal pronouncements were not all that Brother Martin would have wished, it did take very much to heart his strictures on financial abuses, and undertook considerable reforms in those areas. It banned the sale of indulgences and of church offices, and took steps to provide for the systematic education of the clergy. Putting it another way, if I were arguing with an adherent of the Pope, and I wanted to point out to him that many Popes have been, even by ordinary grading-on-a-curve standards, wicked men, cynically exploiting their office for personal gain, I would have no difficulty in finding examples from the three centuries immediately preceding Brother Martin and the Council of Trent that my opponent would have to concede. If I were restricted to the centuries afterward, I should have more of a problem. And this is, under God, due in some measure to Brother Martin's making himself a nuisance. Thanks be to God for an occasional nuisance at the right time and place.

   Behold, Lord
   An empty vessel that needs
      to be filled.
   My Lord, fill it
   I am weak in the faith;
   Strengthen me.
   I am cold in love;
   Warm me and make me fervent,
   That my love may go out
      to my neighbor...
   O Lord, help me.
   Strengthen my faith and
      trust in you...
   With me, there is an
      abundance of sin;
   In You is the fullness of
      righteousness.
  Therefore I will remain
      with You,
   O whom I can receive,
   But to Whom I may not give.
 
             -Martin Luther (1483-1546)

(Main source: James Kiefer's Hagiography)

 Prayer and Lectionary Readings

A Win/Win Situation - Philippians 1:19-26

 

Theme:  A vindicated life runs through Jesus

Evangelism in the Anglican Tradition

Anglican evangelism is communal, constantly sprouting and spreading from within the Covenant Community of our Lord Jesus Christ, the Church. God gifts and calls His people to serve the church and be light to the world outside the gathered People of God. In the Old Testament, God called Israel to be His special Covenant People, “a light to the Nations”. While they did not fulfill this task due to their disobedience to their sovereign God, Jesus Christ, the light of the world, DID!

Through his life, death, and resurrection, the Lord accomplished the way of freedom and salvation for all humankind. In following our Lord by repentance and faith through the mystery of Baptism, we join the New Covenant People of God in worshiping and knowing this wonderous, Triune God, bringing the Gospel of Jesus Christ to a world in need of forgiveness and reconciliation with their Creator. While the church sends out evangelists gifted explicitly in sharing the good news of salvation, they are sent from within the community of Christ, which is the vehicle of salvation in the world. Also, the very nature of our Worship is evangelistic, as the Gospel is at the center of what we preach, pray, and engage in the sacraments.

By our particular vocations dictated by the spiritual gifts given to us in the body of Christ, we live, love, and engage the created order around us, revealing the true humanity of Jesus Christ as we are continually “conformed to the image of the son”. Every task and vocation we engage in is valuable and a potential revelation of our God-given humanity and redemption in the world. The Gospel is often lived as a message before it can be verbally proclaimed and understood by those living in darkness. Most vocations must live out the faith before the words about Jesus will be heard. However, there is a time to speak clearly and boldly of the need of sinful humanity, and the gracious salvation that our Savior offers.

The Feast of St. Thomas Aquinas

 

Thomas Aquinas is the greatest theologian of the high Middle Ages, and, next to Augustine, perhaps the greatest theologian in the history of Western Christianity. Born into a noble Italian family, probably in 1225, he entered the new Dominican Order of Preachers, and soon became an outstanding teacher in an age of intellectual ferment.

Perceiving the challenges that the recent rediscovery of Aristotle’s works might entail for traditional catholic doctrine, especially in its emphasis upon empirical knowledge derived from reason and sense perception, independent of faith and revelation, Thomas asserted that reason and revelation are in basic harmony. “Grace” (revelation), he said, “is not the denial of nature” (reason), “but the perfection of it.” This synthesis Thomas accomplished in his greatest works, the Summa Theologica and the Summa Contra Gentiles, which even today continue to exercise profound influence on Christian thought and philosophy. He was considered a bold thinker, even a “radical,” and certain aspects of his thought were condemned by the ecclesiastical authorities. His canonization on July 18, 1323, vindicated him.

Thomas understood God’s disclosure of his Name, in Exodus 3:14, “I Am Who I Am,” to mean that God is Being, the Ultimate Reality from which everything else derives its being. The difference between God and the world is that God’s essence is to exist, whereas all other beings derive their being from him by the act of creation. Although, for Thomas, God and the world are distinct, there is, nevertheless, an analogy of being between God and the world, since the Creator is reflected in his creation. It is possible, therefore, to have a limited knowledge of God, by analogy from the created world. On this basis, human reason can demonstrate that God exists; that he created the world; and that he contains in himself, as their cause, all the perfections which exist in his creation. The distinctive truths of Christian faith, however, such as the Trinity and the Incarnation, are known only by revelation.

Thomas died in 1274, just under fifty years of age. In 1369, on January 28, his remains were transferred to Toulouse. In addition to his many theological writings, he composed several eucharistic hymns. They include “O saving Victim” and “Now, my tongue, the mystery telling.”

(Lesser Feasts and Fasts, pg. 152)

Feast Day Scripture Readings

Living or Fabricated?

 

Authentic people discern reality and truth as they present themselves, so that love and wisdom may be rightly applied. 

Inauthentic people create the narratives they must have, and then desperately try to manipulate others and situations for their own happy returns. One approach reflects the character of God. The other, the power brokers of this world.

The Feast of John Chrysostom, January 27th, 2024

John Chrysostom, Patriarch of Constantinople, is one of the great saints of the Eastern Church. He was born about 354 in Antioch, Syria. As a young man, he responded to the call of desert monasticism until his health was impaired. He returned to Antioch after six years, and was ordained a presbyter. In 397, he became Patriarch of Constantinople. His episcopate was short and tumultuous. Many criticized his ascetical life in the episcopal residence, and he incurred the wrath of the Empress Eudoxia, who believed that he had called her a “Jezebel.” He was twice exiled, and he died during the second period of banishment, on September 14, 407. Thirty-one years later, his remains were brought back to Constantinople and buried on January 27.

John, called “Chrysostom,” which means “the golden-mouthed,” was one of the greatest preachers in the history of the Church. People flocked to hear him. His eloquence was accompanied by an acute sensitivity to the needs of people. He saw preaching as an integral part of pastoral care, and as a medium of teaching. He warned that if a priest had no talent for preaching the Word, the souls of those in his charge “will fare no better than ships tossed in the storm.”

His sermons provide insights into the liturgy of the Church, and especially into eucharistic practices. He describes the liturgy as a glorious experience, in which all of heaven and earth join. His sermons emphasize the importance of lay participation in the Eucharist. “Why do you marvel,” he wrote, “that the people anywhere utter anything with the priest at the altar, when in fact they join with the Cherubim themselves, and the heavenly powers, in offering up sacred hymns?”

His treatise, Six Books on the Priesthood, is a classic manual on the priestly office and its awesome demands. The priest, he wrote, must be “dignified, but not haughty; awe-inspiring, but kind; affable in his authority; impartial, but courteous; humble, but not servile, strong but gentle. . . .”

O God, who gave your servant John Chrysostom grace eloquently to proclaim your righteousness in the great congregation, and fearlessly to bear reproach for the honor of your Name: Mercifully grant to all who proclaim your word such excellence in preaching, that all your people may be made partakers of the glory that shall be revealed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God forever and ever. Amen.

From "Lesser Feasts and Fasts, 2006, pg. 150

Go to Scripture Readings

More about St. Chrysostom:

He (Chrysostom) loved the city and the people of Antioch, and they loved him. However, he became so famous that the Empress at Constantinople decided that she must have him for her court preacher, and she had him kidnapped and brought to Constantinople and there made bishop. This was a failure all around. His sermons against corruption in high places earned him powerful enemies (including the Empress), and he was sent into exile, where he died.

Along with Athanasius of Alexandria, Basil the Great, and Gregory of Nazianzus, he is counted as one of the Four Great Eastern (or Greek) Doctors of the Ancient Church. The Four Great Western (or Latin) Doctors are Ambrose, Jerome, Augustine, and Gregory the Great.

-John Kiefer (Lay Episcopalian Writer).

 

“Shoulder to Shoulder” Phil. 1:3-11

An honest pursuit of God and ministry produces intimacy 

 

The Beggar and the Chalice

 

Loving and Hating Truth

 

From Confessions, by St. Augustine, Chapter 23.

That Donatist Problem Today: The Elusive Search for the One Pure Church

I am thankful for the Reformation. I wouldn’t be an Anglican if this was not the case. Luther helped many understand that a baptized person earns no merit on their own before God per their religious busyness. He, with others, also exposed the way that the Roman Church of the day had made their tradition all-encompassing. Tradition had grown in such a way as to push Holy Scripture to the background, and thus, it was interpreted through the lenses of an extensively rigorous and religiously cultural bias. The Reformers sought to address this problem in part through what became “sola scriptura” and helped restore the primacy and importance of Holy Scripture in keeping with their Patristic forebearers who were “soaked in Scripture.”[1]

But as any careful investigator will note, the Reformers also went beyond Medieval abuses and encouraged certain Scriptural and theological errors of their own. While it is true that we do not merit our righteous status before God, it is also true that sanctification IS still a part of our salvation as evidenced overwhelmingly in Holy Scripture:

“Sanctification is not ‘Christian living’ removed somehow from the gospel message and our salvation. Sanctification is a work of the Holy Spirit as He continues to develop holiness in our lives as we open our hearts to our Lord Jesus Christ and seek our triune God.”[2]

Through Luther’s influence, a theology also arose that taught that salvation could occur outside of the Covenant Community of God, the Church of Jesus Christ (in contrast with Patristic assumptions even before Cyprian). A cavalcade of Reformers (and the later Pietists) followed suit taking the theology of a personal salvation to an unscriptural extreme. Salvation for Protestants thus became “my salvation outside of the church” (aka, me and Jesus) instead of my personal salvation inside and with the church in keeping with the scriptural teaching of being “the bride of Christ.” I submit that these would have been surprising and extremely foreign ideas to the framers meeting at the Council of Nicaea in 325.  I also submit that those attending Nicaea would have assumed the primacy of scripture (Suprema-scriptura) along with the important place of tradition in keeping, finding, and applying the truth.

In our search for holiness, it is easy to go beyond what is true and right, becoming more impressed with our current insights than our position in finite time and space allow. As history reveals, over-reactions theologically can create their own heresies and cause lasting damage to the Church of Jesus Christ. Spiritual humility and scriptural discernment are disciplines that must be pursued; they do not come easily and need to be done in community.

Holiness or Grace?

During the persecution of Christians by Emperor Diocletian, there were some Bishops who cowered under threat allowing both holy books as well as their copies of Holy Scripture to be destroyed. Following the persecution, many of these Bishops returned to their posts. Around 311 A.D./C.E. the Bishop of Carthage was consecrated by one of these traditores (traitor Bishops). The Bishops in Numidia found this untenable, consecrated a rival bishop, and brought their appeal to the unified Catholic church. The initial investigation did not support the desires of these Donatists (named after a later champion of their cause), nor did a later Synod.  In the end, they were opposed continuously by the entirety of the church. The Catholic church in the 4^th Century believed that the unworthiness of any minister did not invalidate the sacramental rites. As Augustine wrote, Christ was the true minister of the sacraments of the church.

In the end, the Donatists separated themselves from the Western Catholic Church and declared themselves to be the true church. They were extremely rigorous and proclaimed a desire for the “true holiness” of the saints. They saw themselves as the pure church, while others were suspect. Any Catholic coming into a Donatist parish were required to be “re-baptized.” Any of this sound familiar?

In our search for holiness, it is easy to lay aside a thoughtful and collective grace. In our search for grace, it is easy to lay aside the tough love and the courage it takes to pursue and encourage holiness. The history of the church is resplendent with cases that engage the harmful extremes. Over-reaction is easy, communal and thoughtful courage is hard.

Faithfulness will always demand prophetic pushback when those leading a church are in conflict with Holy Scripture and historic Christian orthodoxy. In our desire to be faithful, it is also easy to begin to develop a “two-dimensional” approach to holiness and faithfulness. We can decide that those who are not on “our team” are now the bad guys, and those on our team are the truly blessed, Spirit-led, good guys. This is a narrative that is far too common among many priests and bishops in break-off Anglican churches, who act as if there is no more faithfulness left in The Episcopal Church. It is also common with bishops and priests in The Episcopal Church who act as if it is acceptable to impatiently strong-arm new and innovative theology and morality, with little sensitivity to the worldwide Anglican Communion in the process; to insist on an individualistic, modernistic, and post-modernistic superiority which shows little historic humility and the complexities involved with being finite while engaging the infinite through time and space.

Tolkien’s words in the Fellowship of the Ring resonate here:
“Frodo: 'It's a pity Bilbo didn't kill Gollum when he had the chance.'
Gandalf: 'Pity? It is pity that stayed Bilbo's hand. Many that live deserve death. Some that die deserve life. Can you give it to them, Frodo? Do not be too eager to deal out death in judgment. Even the very wise cannot see all ends. My heart tells me that Gollum has some part to play in it, for good or evil, before this is over. The pity of Bilbo may rule the fate of many.'

Also, hear the curious words of Jesus in Luke 9:
49 John answered, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” 50 But Jesus said to him, “Do not stop him; for whoever is not against you is for you.” 

Our God’s character and reality are NOT relative to someone’s (or group’s) individual desires and opinions.  However, beyond the clear teaching of Holy Scripture and our Historical Creedal orthodoxy, there is much that the “one holy catholic and apostolic church” is less certain and agreed upon (especially in the application of truth in any culture!). May our desire for holiness be bathed in thoughtful grace, and may our grace not bend regarding that which is eternal and transcendent. 

God never abandoned his often-apostate Children of Israel, nor did he enable or placate their wickedness. It is only through these largely rebellious Covenant people that we now have our Messiah and Salvation. Let us be hesitant to decide for God when he has finally discarded his Church. Do we not now as Anglicans understand that Luther was wrong to deem the entirety of the Roman Catholic Church as Apostate in his day?

Starting and Ending Points

I am not discounting the importance of seeking after and engaging holiness.  However, I am submitting in the strongest possible terms that “revisionism” in history and theology is not just a progressive problem, but a clear conservative problem as well. If we believe that we have the inalienable right to make up our version of Christianity based on our personal and cultural experiences, then we will continue in conflict with the ways of the Triune God of Christianity and the majority of the unified church of Jesus Christ before the 11 century. (And yes, this includes we of an Anglo-Catholic ilk with our penchant at times to worry more about the minutia of "rending our clothing" than the "rending of our hearts". They need go hand in hand, and only the Spirit transforms a willing heart. The sacrament and liturgy can be spurned by the rebellious). 

This conflict is exacerbated by an individualism that continually takes the name of the Holy Spirit in vain to support a-historic and anti-intellectual laziness when it comes to the interpretation of Holy Scripture.  It is right and good to believe in the illumination of the Holy Spirit; however, this does not mean that our thoughts and feelings while praying or reading Holy Scripture are from God. We are the church together in accountability to Holy Scripture and our informing tradition. You and I are never the centers of any world…EVER.

The above thoughts do not remove either the mystery or the existential realities involved with seeking or submitting to the one true God, while at the same time, doing so in community with the church.  However, our Christian heritage does position our Triune God as the “prime mover” of all that is…including redemption. Our God is not the god whom many Modern worshippers desire.  He is not a god that will coalesce with our ever-burgeoning opinions so he can garner our attention, worship, and service.

Maybe we should consider the ways he has saved and led his Covenant People in the past with more frequency. Truly, there is nothing new under the sun.

---

[1] Hall, Reading Scripture with the Church Fathers, IVP, 1998, pg. 129

[2] Reeves, Was Jesus an Evangelical?, eLectio Press, 2017, pg. 25

"Highly Favored" - Luke 1:26-38

Theme: Simple trust in impossible circumstances facilitates the power of God

The Feast of St. Thomas: December 21st, 2023

The Gospel according to John records several incidents in which Thomas appears, and from them we are able to gain some impression of the sort of man he was. When Jesus insisted on going to Judea, to visit his friends at Bethany, Thomas boldly declared, “Let us also go, that we may die with him” (John 11:16). At the Last Supper, he interrupted our Lord’s discourse with the question, “Lord, we do not know where you are going; how can we know the way?” (John 14:5). And after Christ’s resurrection, Thomas would not accept the account of the other apostles and the women, until Jesus appeared before him, showing him his wounds. This drew from him the first explicit acknowledgment of Christ’s Godhead, “My Lord and my God!” (John 20:28).

Thomas appears to have been a thoughtful if rather literal-minded man, inclined to skepticism; but he was a staunch friend when his loyalty was once given. The expression “Doubting Thomas,” which has become established in English usage, is not entirely fair to Thomas. He did not refuse belief: he wanted to believe, but did not dare, without further evidence. Because of his goodwill, Jesus gave him a sign, though Jesus had refused a sign to the Pharisees. His Lord’s rebuke was well deserved: “Blessed are those who have not seen and yet believe” (John 20:29). The sign did not create faith; it merely released the faith which was in Thomas already.

According to an early tradition mentioned by Eusebius and others, Thomas evangelized the Parthians. Syrian Christians of Malabar, India, who call themselves the Mar Thoma Church, cherish a tradition that Thomas brought the Gospel to India...

Thomas’ honest questioning and doubt, and Jesus’ assuring response to him, have given many modern Christians courage to persist in faith, even when they are still doubting and questioning.

(Lesser Feasts and Fasts, pg. 100, Church Publishing, Inc.)

Lessons:

Ps. 126

Habakkuk 2:1–4

Hebrews 10:35–11:1

John 20:24–29

Practice and Unbelief

"What we believe does affect the way we live, and the way we live does affect what we believe. We must live up to the standard our our convictions, or sooner or later our convictions will drop down to the standard of our life. Unbelief may be the punishment of insincere practice. Belief in a fact is the foundation of any strong and consistent action, and the opposite is the cause of many drifting, irresolute lives."

-Father Andrew, Meditations, pg. 3

The Feast of St. Ambrose

 

Ambrose was the son of a Roman governor in Gaul, and in 373 he himself was governor in Upper Italy. Though brought up in a Christian family, Ambrose had not been baptized. He became involved in the election of a Bishop of Milan only as mediator between the battling factions of Arians and orthodox Christians. The election was important, because the victorious party would control the powerful see of Milan.

Ambrose exhorted the nearly riotous mob to keep the peace and to obey the law. Suddenly both sides raised the cry, “Ambrose shall be our bishop!” He protested, but the people persisted. Hastily baptized, he was ordained bishop on December 7, 373.

Ambrose rapidly won renown as a defender of orthodoxy against Arianism and as a statesman of the Church. He was also a skillful hymnodist. He introduced antiphonal chanting to enrich the liturgy, and wrote straightforward, practical discourses to educate his people in such matters of doctrine as Baptism, the Trinity, the Eucharist, and the Person of Christ. His persuasive preaching was an important factor in the conversion of Augustine of Hippo.

Ambrose did not fear to rebuke emperors, including the hot-headed Theodosius, whom he forced to do public penance for the slaughter of several thousand citizens of Salonika.

About Baptism, Ambrose wrote: “After the font (of baptism), the Holy Spirit is poured on you, ‘the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear’” (De Sacramentis 3.8).

A meditation attributed to him includes these words: “Lord Jesus Christ, you are for me medicine when I am sick; you are my strength when I need help; you are life itself when I fear death; you are the way when I long for heaven; you are light when all is dark; you are my food when I need nourishment.”

Among hymns attributed to Ambrose are “The eternal gifts of Christ the King,” “O Splendor of God’s glory bright,” and a series of hymns for the Little Hours.

O God, you gave your servant Ambrose grace eloquently to proclaim your righteousness in the great congregation, and fearlessly to bear reproach for the honor of your Name: Mercifully grant to all bishops and pastors such excellence in preaching and faithfulness in ministering your Word, that your people may be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Psalm

27:5-11

Lessons

Ecclesiasticus 2:7–11,16–18

Luke 12:35–37,42–44

(source: Lesser Feasts and Fasts, 2006; Church Publishing)

The Feast of St. Nicholas

Very little is known about the life of Nicholas, except that he suffered torture and imprisonment during the persecution under the Emperor Diocletian. It is possible that he was one of the bishops attending the First Ecumenical Council of Nicaea in 325. He was honored as a saint in Constantinople in the sixth century by the Emperor Justinian. His veneration became immensely popular in the West after the supposed removal of his body to Bari, Italy, in the late eleventh century. In England almost 400 churches were dedicated to him.

Nicholas is famed as the traditional patron of seafarers and sailors, and, more especially, of children. As a bearer of gifts to children, his name was brought to America by the Dutch colonists in New York, from whom he is popularly known as Santa Claus. (Lesser Feasts and Fasts, pg. 96)

In Germany, Switzerland, and the Netherlands, they have the custom of making him the secret purveyor of gifts to children on 6 December, the day on which the Church celebrates his feast; (Cath Encyclopedia, online).

In oral tradition, he is known as a bishop who especially cared for the poor and those under oppression. One story tells of a man whose two daughters were going to be forced into prostitution because he could not pay his debts. That evening Nicholas went by their small house and dropped gold coins into two stockings hanging on the mantle of the fireplace but still near to the window. They awoke the next day to find that they had been spared from a life of misery.

Almighty God, in your love you gave your servant Nicholas of Myra a perpetual name for deeds of kindness both 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. Amen.

Lessons

Ps. 78:3-7

I John 4:7-14

Mark 10:13-16

(source: Lesser Feasts and Fasts, 2006; Church Publishing)

The Feast of Saint Andrew, November 30th, 2022

 

Most biographical notes on this Apostle begin “Andrew was Simon Peter’s brother,” and he is so described in the Gospels. Identifying Andrew as Peter’s brother makes it easy to know who he is, but it also makes it easy to overlook the fact of Andrew’s special gift to the company of Christ. The Gospel according to John tells how Andrew, a disciple of John the Baptist, was one of two disciples who followed Jesus after John had pointed him out, saying, “Behold the Lamb of God” (John 1:29). Andrew and the other disciple went with Jesus and stayed with him, and Andrew’s first act afterward was to find his brother and bring him to Jesus. We might call Andrew the first missionary in the company of disciples.

Though Andrew was not a part of the inner circle of disciples (Peter, James, and John), he is always named in the list of disciples, and appears prominently in several incidents. Andrew and Peter were fishermen, and Matthew’s Gospel records Jesus’ calling them from their occupation, and their immediate response to his call. Andrew was the disciple who brought the boy with the loaves and fishes to Jesus for the feeding of the multitude.

We hear little of Andrew as a prominent leader, and he seems always to be in the shadow of Peter. Eusebius, the Church historian, records his going to Scythia, but there is no reliable information about the end of his life. Tradition has it that he was fastened to an X-shaped cross and suffered death at the hands of angry pagans.

Andrew is the patron saint of Scotland.

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 us, who are called by your Holy 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. Amen.

Lessons:

Ps 19

Deuteronomy 30:11–14

Romans 10:8b–18

Matthew 4:18–22

(Source: Lesser Feasts and Fasts, 2006; Church Publishing)

What is a Holiday?

 Are you aware of the etymology (history) of the word "holiday"? It comes from the influence of the Historic Church on Western culture. It is derived from the word "holy" and more specifically, church "holy days". What started out as feasts for more specific and focused times of worship has morphed into family time and merriment outside of any focused or disciplined communal worship. The irony now is that when merchants avoid "Merry Christmas" so as to cater to the sprawling pluralism that now demands our submission, they are actually saying "Happy Holy Days".

In the end, these "holy days" can be redeemed, and we can return to the sacrifice and priority of Jesus being born for all creation (which includes enjoying and celebrating the meaning of these events with family and others), but like any other spiritual discipline or valuable thing in our lives, it won't happen without saying "no" to good things so we can prioritize what is best. However, our church's life and culture won't be impacted unless we, the worshippers, choose to act on what we say truly matters to us.

What we do physically and where we put our money, time, and energy during the "Holy Days" communicates to everyone we touch. We may not think so, but it is true nonetheless. Do no harm, but I ask you to be purposeful as you undermine the hedonistic self-preoccupation of a world that rejects the freedom of submission to Christ and his ways. Worship communally on Christmas, Holy Week, and Easter even if you are out of town. Plan ahead with family so your worship can communicate before God and people what matters most about Christmas to you.

Whether people in our church family are out of town or otherwise occupied on Christmas Eve, it will probably be one of our largest attended services of the year. I am not trying to drum up numbers. I am trying to encourage a thoughtful discipleship in action so we can better be light and salt to a dark and decaying world. I am also hoping to encourage our more seasoned and mature believers that their presence also matters and communicates to those newly committed to Christ (or who are new to our church) what it looks like to be🎄Christmas people🎄.

 

Blessings, in the name of the coming and returning Christ.

 

Fr. Tom

Remembering Hugh of Lincoln - Bishop, Prophet to Kings, and Protector of the Oppressed

 

As a sign of his remorse for his role in the murder of the Archbishop Thomas a Becket, King Henry II founded the first house in England of the strict monastic order called the Carthusians. Difficulties arose with the first two priors, and a French noble recommended Hugh de Avalon, who at that time had been a monk at the mother house of the order for 17 years.

On his arrival in England in 1176, Hugh found that the building of the monastery had not begun. Worse, no compensation had been paid to those who would have to lose their lands and property to make room for it. Hugh refused to take office until these persons had been paid "to the last penny." He intervened again on behalf of the builders, whose pay was not forthcoming.

Henry loved him for his plain speaking. "I do not despair of you," Hugh said to him at their first interview; "I know how much your many occupations interfere with the health of your soul." Henry, impressed by his frankness, swore that while he lived he should not leave his kingdom, and took so much pleasure in his conversation, and paid so much heed to his counsels, that a rumor arose that Hugh was his son. Hugh's biographer wrote that "of all men only Hugh could bend that rhinosceros to his will." When Henry was in danger of shipwreck, he cried out, "If only my Carthusian Hugh were awake and at prayer, God would not forget me."

This affection never diminished, though Hugh dared to oppose the king, particularly in the matter of keeping bishoprics vacant in order that their revenues might fall to the king's treasury. One of the worst examples was Lincoln, which, except for a few months, had been without a bishop for eighteen years. Hugh was elected to the post in 1186, and his monastic superiors ordered him to accept. After so long a period of neglect, there was great need of reform. Hugh employed priests of great piety and learning, and made the fullest use of his authority in disciplining his clergy. He took a stern view of the ill-treatment of the poor by the royal foresters, and when a subject of the church of Lincoln suffered at their hands he excommunicated their chief.

He also refused to appoint a royal favorite to a meaningless but lucrative post. Henry was furious, and summoned him to his presence. He came, and Henry turned away his face and would not speak, but by way of ignoring his presence took out a torn glove and began to sew it. At last Hugh said, "How like you are to your relations at Falaise." The king might have resented this allusion to the humble birth of William the Conqueror's mother, the daughter of a glove-maker, but he only laughed, and the quarrel was made up.

Riots against the Jews broke out in England at the time of the Third Crusade. In defence of the persecuted, Hugh faced armed mobs in Lincoln, Stamford and Northampton and compelled their submission.

Hugh refused to raise money for the foreign wars of King Richard the Lion-Heart, calmed the king's rage with a kiss, and persisted in his refusal: this was the first clear example on record of the refusal of a money-grant demanded directly by the crown, and an important legal precedent. Richard said, "If all bishops were like my lord of Lincoln, not a prince among us could raise his head against them."

His relations with King John were less happy. John showed him an amulet, which he said was sacred and would preserve him. Hugh replied, "Do not put your trust in lifeless stone, but only in the living and heavenly stone, our Lord Jesus Christ." The following Easter he preached at length on the duties of kings, and the king slipped out partway through.

Devout, tireless, and forgetful of self, Hugh also had wit, a temper that he described as "more biting than pepper," and a great love and concern for children and the defenceless. He visited leper-houses and washed the ulcerous limbs of their inmates.

He was fond of animals, and they of him. Birds and squirrels came readily to his hand. He had a swan that would feed from his hand, follow him about, and keep guard over his bed, so that no one could approach it without being attacked.

In 1200 the king sent him on an embassy to France. His mission was a success, but he took ill and returned to England to die on 16 November 1200. John Ruskin called him "the most beautiful sacerdotal (priestly) figure known to me in history."

-John Kiefer


Prayer (contemporary language)

O holy God, who endowed your servant and bishop Hugh of Lincoln with wise and cheerful boldness, and taught him to commend the discipline of holy life to kings and princes: Grant that we also, rejoicing in the Good News of your mercy, and fearing nothing but the loss of you, may be bold to speak the truth in love, in the name of Jesus Christ our Redeemer, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

The Cluttered Desk

 

In Word and Power - (Video Sermon)

 

The Feast of St. Luke the Evangelist

Luke was a Gentile, a physician, and one of Paul’s fellow missionaries in the early spread of Christianity through the Roman world. He has been identified as the writer of both the Gospel which bears his name, and its sequel, the Acts of the Apostles. He had apparently not known Jesus, but was clearly much inspired by hearing about him from those who had known him.

Luke wrote in Greek, so that Gentiles might learn about the Lord, whose life and deeds so impressed him. In the first chapter of his Gospel, he makes clear that he is offering authentic knowledge about Jesus’ birth, ministry, death, and resurrection. The Gospel is not a full biography—none of the Gospels are—but a history of salvation.

Only Luke provides the very familiar stories of the annunciation to Mary, of her visit to Elizabeth, of the child in the manger, the angelic host appearing to shepherds, and the meeting with the aged Simeon. Luke includes in his work six miracles and eighteen parables not recorded in the other Gospels. In Acts he tells about the coming of the Holy Spirit, the struggles of the apostles and their triumphs over persecution, of their preaching of the Good News, and the conversion and baptism of other disciples, who would extend the Church in future years.

Luke was with Paul apparently until the latter’s martyrdom in Rome. What happened to Luke after Paul’s death is unknown. Early tradition has it that he wrote his Gospel in Greece, and that he died at the age of eighty-four in Boeotia. Gregory of Nazianzus says that Luke was martyred, but this testimony is doubted by most scholars. In the fourth century, the Emperor Constantius ordered the supposed relics of Luke to be removed from Boeotia to Constantinople, where they could be venerated by pilgrims.

Almighty God, who inspired your servant Luke the physician to set forth in the Gospel the love and healing power of your Son: Graciously continue in your Church this love and power to heal, to the praise and glory of your Name; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen.

Psalter Reading

Psalm 147

Lessons

2 Timothy 4:5–13

Luke 4:14–21

(Source: Lesser Feasts and Fasts, 2006; Church Publishing)

The Seven Principal Feasts

 

On Wednesday, November 1st, we will celebrate one of our Principal Feasts as Episcopalians, All Saints Day. This service begins at 11 AM and will likely finish before noon. We hope you will join us if you are local to the Bloomington, IL area. According to the 1979 Book of Common Prayer, we celebrate Seven Principal Feasts during the Christian Year/Calendar: 1. Christmas Day - the celebration of the Christ-child 2. Epiphany - the celebration of the light of Christ illumining the darkness of our world 3. Easter Day - the celebration of the hope and joy of the resurrection 4. Ascension - the celebration of the final enthronement and acceptance by the Father of the incarnate Christ as redeemer and lord of the created universe. 5. The Day of Pentecost - the celebration of the Holy Spirit as Christ's presence indwelling his people both individually and among them corporately in gathered worship and service. 6. Trinity Sunday - The celebration of the Mystery and the Wonder of the three persons of the godhead united in one being - God. 7. All Saints - the celebration of the goodness of God to His people, and the remembrance of the faithfulness of the saints of God who have gone on before us. As Anglicans, when we incorporate these feasts into our worship during the year we are offering up our other priorities and time as a sweet sacrifice to our God. The purpose of these services of Holy Communion is to ground our spiritual, individual journey firmly into the Life of our Lord Jesus Christ. To find our personal journey in the midst of the covenant community of Christ. Let us worship our Lord in Spirit and in Truth!

The Feast of St. Francis of Assisi

 

Francis, the son of a prosperous merchant of Assisi, was born in 1182. His early youth was spent in harmless revelry and fruitless attempts to win military glory.

Various encounters with beggars and lepers pricked the young man’s conscience, and he decided to embrace a life devoted to Lady Poverty. Despite his father’s intense opposition, Francis totally renounced all material values, and devoted himself to serve the poor. In 1210 Pope Innocent the Third confirmed the simple Rule for the Order of Friars Minor, a name Francis chose to emphasize his desire to be numbered among the “least” of God’s servants.

The order grew rapidly all over Europe. But by 1221 Francis had lost control of it, since his ideal of strict and absolute poverty, both for the individual friars and for the order as a whole, was found to be too difficult to maintain. His last years were spent in much suffering of body and spirit, but his unconquerable joy never failed.

Not long before his death, during a retreat on Mount La Verna, Francis received, on September 14, Holy Cross Day, the marks of the Lord’s wounds, the stigmata, in his own hands and feet and side. Pope Gregory the Ninth, a former patron of the Franciscans, canonized Francis in 1228, and began the erection of the great basilica in Assisi where Francis is buried.

Of all the saints, Francis is the most popular and admired, but probably the least imitated; few have attained to his total identification with the poverty and suffering of Christ. Francis left few writings; but, of these, his spirit of joyous faith comes through most truly in the “Canticle of the Sun,” which he composed at Clare’s convent of St. Damian’s. The Hymnal version begins:

Most High, omnipotent, good Lord,

To thee be ceaseless praise outpoured,

And blessing without measure.

Let creatures all give thanks to thee

And serve in great humility.

Most high, omnipotent, good Lord, grant your people grace to renounce gladly the vanities of this world; that, following the way of blessed Francis, we may for love of you delight in your whole creation with perfectness of joy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Psalm:    148:7–14 

Lessons

Galatians 6:14–18

Matthew 11:25–30

(Source: Lesser Feasts and Fasts, 2006; Church Publishing)

Choosing Ignorance

What does it mean to be wise? The Scriptures tell us that someone can be intelligent, educated, wealthy, or prestigious, but lack wisdom. Fools come in all kinds of shapes and sizes. In the past, I have challenged people considering Christianity to read the book of Proverbs. Proverbs is "wisdom literature." It makes statements based on truths garnered by watching the repeated actions of people and their connection (or disconnection) to the very character of God. In time, we humans always reveal our true selves.

In this week's Gospel reading (Matthew 21:23-32), we are confronted with a story where Jesus chooses to be cagey with the Jewish leaders who he knows have come to entrap him. They want him dead and gone. But the timing for Jesus and his redemptive work on the cross is not right, so Jesus chooses to be wise instead of simple. God calls us to turn from being simpletons and instead, be wise. To stay simple is to choose to have an "arrested development"; to stay childish and ignorant so as to avoid the complexity and the pain of maturity. Simplicity may seem easier, but in the end, it brings harm and consequences to everyone it touches. Wisdom brings light and life.

The Book of Proverbs reveals to the reader three different kinds of people; those who are wise, fools, or scoffers. God calls us to seek after Him, and in doing so, seek out wisdom. Things end badly for fools and scoffers. The wise walk in the ways of Jesus and find life abundant. But, if we want to stay ignorant so that we can live in a fantasy of our own making, God will not force wisdom upon us. Wisdom cries out, but the simple must respond to her call:

Proverbs 1:

20 Wisdom cries out in the street;
in the squares she raises her voice.
21 At the busiest corner she cries out;
at the entrance of the city gates she speaks:
22 ‘How long, O simple ones, will you love being simple?
How long will scoffers delight in their scoffing
and fools hate knowledge?
23 Give heed to my reproof;
I will pour out my thoughts to you;
I will make my words known to you.
24 Because I have called and you refused,
have stretched out my hand and no one heeded,
25 and because you have ignored all my counsel
and would have none of my reproof...

Faith and love for God will "hunger and thirst after righteousness". Such a person desires to be continually "conformed to the image of the Son" (Jesus). Remaining ignorant is about our desire for control and a rebellion against God. Let us choose the wisdom of God so that we might avoid the life and mistakes of the fool.

Fr. Tom