St Peters Mass Recording

Palm Sunday

Sun, 1 Apr 2012 18:28:25 -0600

Ride on! Ride on in majesty!  In lowly pomp ride on to die; Bow thy meek head to mortal pain, Then take, O God, thy power and reign  (Henry Hart Milman 1791–1868)

" LET this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

It is fitting that Palm Sunday falls on April Fools day. My what a trick that is in store for the disciples, from the Romans.

Please take this week to reflect on this:

• Jesus made his triumphant entry into Jerusalem. His Disciples thought this a great victory, and had no recollection of any of the warnings and signs of what lay for their lord in the coming days.
• Jesus (as we study and follow in the liturgy of the next week) was condemned to death on the cross, even after his triumphant entry.
• God’s only begotten son suffered death, death on the cross, as a full perfect and sufficient sacrifice for our sins.

Jesus did this for us, the Father allowed Jesus to be the propitiation for our sins, The Holy Spirit was revealed to us to be the great comforter.

It is not only that simple, but also that complicated.

The Sunday next before Easter.
 The Collect.
ALMIGHTY and everlasting God, who of thy tender love towards mankind, hast sent thy Son, our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility; Mercifully grant, that we may both follow the example of his patience, and also be made partakers of his resurrection; through the same Jesus Christ our Lord. Amen.
The Epistle. Phil. ii. 5.
LET this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
The Gospel. St. Matt. xxvii. 1.
WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: and when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value and gave them for the potter's field, as the Lord appointed me. And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. And when he was accused of the chief priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail. King of the Jews! And they spit upon him, and took the reed, and smote him on the head. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, they gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; and set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

Lent II

Sun, 4 Mar 2012 21:12:24 -0700

"The Faith of the Syrophonecian Woman.”

The Gospel today presents to us a true example of firm and perfect faith. For this woman endures and overcomes in three great and hard battles, and teaches us in a beautiful manner the true way and virtue of faith, that it is a hearty trust in the grace and goodness of God as experienced and revealed through his Word.

But how is it that many more have heard this good news concerning Christ, who have not followed him, and did not esteem it as good news? The physician is helpful and welcome to the sick; the healthy have no use for him. But this woman felt her need, so she followed the sweet scent, as is written in the Song of Solomon 1;3.

When the woman follows him upon hearing of his fame and cries with assured confidence that he would deal with her mercifully, Christ certainly acts differently, as if to let her faith and good confidence be in vain and turn his good reputation into a lie, so that she could have thought:

Is this the gracious and friendly man?

Or, are these the good words, that I have heard spoken about him, upon which I have depended?

Now, what does the poor woman do? She turns her eyes from all this unfriendly treatment of Christ; all this does not lead her astray, neither does she take it to heart, but she continues immediately and firmly to cling in her confidence to the good news she had heard and embraced concerning him, and never gives up.

We must also do the same and learn firmly to cling to the Word, even though God with all his creatures appears different than his Word teaches.

Secondly, since her cry and faith bring nothing, the disciples approach with their faith, and pray for her, and imagine they will surely be heard. But while they thought he should be more tenderhearted, he became only the more indifferent, as we see and think.

For now he is silent no more nor leaves them in doubt; he declines their prayer and says: "I was not sent but unto the lost sheep of the house of Israel."

For our last resort, when we feel that God is ungracious or we are in need, is that we go to pious, spiritual persons and there seek counsel and help, and they are willing to help as love demands.

But what does the poor woman do? She does not give up, she clings to the Word although it be torn out of her heart by force, is not turned away by this stern answer, still firmly believes his goodness is yet concealed in that answer, and still she will not pass judgment that Christ is or may be ungracious. That is persevering steadfastness.

Thirdly, she follows Christ into the house, as Mark 7,24-25 informs us, falls down at his feet, and says: "Lord, help me!" There she received her last mortal blow, in that Christ said in her face, as the words tell, that she was a dog, and not worthy to partake of the children's bread.

That is an eternally unanswerable reply, to which no one can give a satisfactory answer. Yet she does not despair, but agrees with his judgment and concedes, she is a dog, and desires also no more than a dog is entitled to, namely, that she may eat the crumbs that fall from the table of the Lord.

All this, however, is written for our comfort and instruction, that we may know how deeply God conceals his grace before our face, and that we may not estimate him according to our feelings and thinking, but strictly according to his Word.

For he does not say: I will not hear thee; but is silent and passive, and says neither yes nor no.

King Manasseh did likewise in his penitence as his prayer proves; he conceded that God was right in his judgment and accused himself as a great sinner and yet he laid hold of the promised forgiveness of sins.

David also does likewise in Ps 51, 4 and says: "Against thee, thee only, have I sinned, and done that which is evil in thy sight; that thou mayest be justified when thou speakest, and be clear when thou judgest."

This is the spiritual meaning of our Gospel and the scriptural explanation of it. For what this poor woman experienced in the bodily affliction of her daughter, whom she miraculously caused to be restored to health again by her faith, that we also experience when we wish to be healed of our sins and of our spiritual diseases, which is truly a wicked devil possessing us.

Whatever more there is in this Gospel worthy of notice, as that one can obtain grace and help through the faith of another without his own personal faith, as took place here in the daughter of this poor woman, has been sufficiently treated elsewhere.

Furthermore that Christ and his disciples along with the woman in this Gospel exhibit to us an example of love, in that no one acts, prays and cares for himself but each for others, is also clear enough and worthy of consideration.

The Second Sunday in Lent
 The Collect.
ALMIGHTY God, who seest that we have no power of ourselves to help ourselves; Keep us both outwardly in our bodies, and inwardly in our souls; that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord. Amen.
 The Epistle. 1 Thess. iv. 1.
WE beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles which know not God: that no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
 The Gospel. St. Matt. xv. 21.
JESUS went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said. Truth Lord: yet the dogs eat of the crumbs which fall from their masters' table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour

Ash Wednesday

Wed, 22 Feb 2012 08:39:46 -0700

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Sexagesima

Sun, 12 Feb 2012 17:04:49 -0700

"Unto you it is given to know the mysteries of the kingdom of God."

Some years ago an Anglican priest was conducting a healing service in his church, each Thursday evening. The focus was on spiritual healing as found in the ministry of Our Lord and his apostles.

A good bit of the service was given to intercession and to the laying on of hands. Later those present were invited into the parish house, where they continued with personal witness, mutual encouragement and help. For many, this fellowship was the highlight of their week.

One of those frequently present was a retired professional man. Unlike the others, he rarely smiled. He was not loath to talk or to exchange confidences, yet he showed little enthusiasm or hope.

It seemed that the man was bent more on discovering and using the powers of healing than entering some kind of relationship with God and his people. The "channels of healing" about which they talked - and getting his own grasp on them - seemed to be the main reason why he came.

To describe this man in a word would be to say he was a gnostic. Much of science is gnostic, as is all of magic. The gnostic has little interest in personal involvement and none at all in trust and faith; he gives his time to searching for a "key", and in exploiting it in whatever uses it can be put.

At those discussions of healing, time was given to reflections on evil, sin, penitence, confession, forgiveness and channels of healing power. For this man, grace and faith were held at arm's length; his interest was in searching for that key. When it became evident that faith and obedience were the main things and that there was no hidden key, the man dropped out.

Gnosis is a Greek word meaning knowledge, and we use it in the sense of precluding faith and trust and openness to God.

In its religious sense, gnosticism was and is a quest for esoteric knowledge held essential to salvation. Most of the gnostic cults of the early Christian centuries regarded the material world as evil or unreal, and held that emancipation came in gnosis or special knowledge.

Jesus was not bowing in the direction of gnosticism when he said, "Unto you it is given to know ‘the mysteries’." Quite the reverse; our knowledge of God and our faith in him begin with simple trust. It's only when we place our trust in him and make clear our dependence upon him that our spiritual understanding quickens.

But this does not explain why the disciples might have exclusive understanding of the mysteries of the kingdom, while those outside were, by Jesus' definition, limited to parables. One could think that Our Lord was himself taking a gnostic approach that would separate the "children" from those in outer darkness.

The reason is what Jesus went on to explain, and it seems quite sound. If it be God's will that all men come into the kingdom - and it is - it's also his will that none enter excepting on his terms: penitence and faith. They must believe in his loving purpose, and they must be willing to offer themselves in an act of dependency on him.

A gnostic approach would bypass all this; it would be the kind of magic that takes advantage of what God has to offer without paying any price. It would be like sneaking into the ball park without buying any ticket.

But let Jesus continue. The disciples asked for the meaning of the parable he had told them. His response was, "Unto you it is given to know the mysteries of the kingdom of God, but to others in parables: that seeing they might not see and hearing they might not understand."

If the claims of God were as convincing as, say, the arithmetic table, one could not assert, "I have honest reason to withhold my commitment." The statement "Two times two equals four," has no moral value whatsoever. Yet there's an infinite value in the statement, "I believe in God the Father Almighty, and in Jesus Christ his only Son our Lord."

The truth is that, regardless of our understanding, the mysteries of the kingdom
will continue as such. How well can we understand or describe to others the love of God or God himself?

How well the Holy Mysteries of the altar? How well the Word of God, the sacraments, or even the fellowship we share? If we are given to know the mysteries, it's only because we have already made our commitment to Christ, already laid bare our souls and had a glimpse of the Eternal.

Unto us is all this given. Let us never fail to receive that gift with thanks!
The Sunday called Sexagesima, or the second Sunday before Lent
The Collect.
O LORD God, who seest that we put not our trust in any thing that we do; Mercifully grant that by thy power we may be defended against all adversity; through Jesus Christ our Lord. Amen.
The Epistle. 2 Cor. xi. 19.
YE suffer fools gladly, seeing ye yourselves are wise. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern mine infirmities. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
The Gospel. St. Luke viii. 4.
WHEN much people were gathered together, and were come to him out of every city, he spake by a parable: A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, he that hath ears to hear, let him hear. And his disciples asked him, saying, What might this parable be? And he said Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. Now the parable is this: The seed is the word of God. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time or temptation fall away. And that which fell among thorns are they which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

Epiphany IV

Sun, 29 Jan 2012 17:40:09 -0700

Our Lord Jesus today is commemorated as the Saviour of all from every danger, as well as the Saviour of the diseased and infirmed from the bodily afflictions which happen to human nature. It is not a leper or a paralytic, but strong men who are in need of His help.

And yet, though no horrible or painful disease afflicts them, they could not be in any more hopeless or helpless condition than when at sea in an open boat at the mercy of a storm. He was, doubtless, revealing to them the true source of their safety, - His presence, which makes an Ark of the Church.

He was asleep, and they had little faith, and the storm was violent; and the ship being "covered with the waves," we may well suppose that the danger was, from a human point of view, extreme.

Orgen had this to say
“But the Lord was asleep. O great and wondrous thing! Does He Who never sleeps now sleep? Does He now sleep that rules both heaven and earth? Is it He Who never wearies, or falls asleep, that here is said to fall asleep? Yes, in His Human Body He sleeps, but in His Godhead He keeps watch.

He sleeps in this Body of flesh, yet He causes the storm to arise on the sea, and the waves to mount up, and fear to come upon the Disciples, so that He may reveal to them His Power. He sleeps in this Body, as at the well by the wayside He sat tired and weary; showing that He bore a Body that was truly human: that He had clothed Himself with what was perishable.”

Christ reveals to the Apostles that the human point of view takes in a very small part of the whole prospect by manifesting forth His authority over the winds and the waves, and showing them that His Presence could preserve them, because it is the Presence of God.

But the men wondered, saying: what manner of man is this, for the winds and the sea obey him?

It was not the Disciples, but the sailors, and the others who were in the ship that wondered.

Unless someone should contentiously hold that it was the Disciples who wondered then we reply that they are fittingly called simply men, who had not yet learned the power of the Saviour.

John Wesley's notes on the Epistle
Romans 13:1-7
St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion.

Let every soul be subject to the supreme powers - An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both.

They are all from God, who constituted all in general, and permits each in particular by his providence. The powers that be are appointed by God - It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.

Whosoever resisteth the power - In any other manner than the laws of the community direct. Shall receive condemnation - Not only from the magistrate, but from God also.

For rulers are - In the general, notwithstanding some particular exceptions. A terror to evil works - Only. Wouldest thou then not be afraid - There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.

The sword - The instrument of capital punishment, which God authorizes him to inflict.

Not only for fear of wrath - That is, punishment from man. But for conscience' sake - Out of obedience to God.

For this cause - Because they are the ministers (officers) of God for the public good. This very thing - The public good.

To all - Magistrates. Tribute - Taxes on your persons or estates. Custom - For goods exported or imported. Fear - Obedience. Honour - Reverence. All these are due to the supreme power.

OFFERTORY Psalm 118
The right hand of the Lord hath the pre-eminence, the right hand of the Lord bringeth mighty things to pass: I shall not die, but live, and declare the works of the Lord.

How then shall they call on him in whom they have not believed’? and how shall they believe in him of whom they have not heard’? and how shall they hear without a preacher’? and how shall they preach, except they be sent’? Rom. x. 14, 15.
The Fourth Sunday after the Epiphany.
 The Collect.
O GOD, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright; Grant to us such strength and protection, as may support us in all dangers, and carry us through all temptations; through Jesus Christ our Lord. Amen.
The Epistle. Rom. xiii. 1.
LET every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation*. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is tire minister of God to thee for good. But if thou do that which is evil, ne afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not. only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
The Gospel. St. Matt. viii. 23.
AND when he was entered into a ship, his disciples followed him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an herd of many swine feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

Epiphany II

Sun, 15 Jan 2012 18:58:13 -0700

The Transfiguration

Sun, 7 Aug 2011 17:04:22 -0600

Today we celebrate the occasion (recorded in M 17:1-8 = P 9:2-8 = L 9:28-36) on which Christ, as He was beginning to teach His disciples that He must die and rise again, revealed Himself in shining splendor to Peter, James, and John.

Moses and Elijah were present, and are taken to signify that the Law and the Prophets testify that Jesus is the promised Messiah. God the Father also proclaimed him as such, saying, "This is my Beloved Son. Listen to him."

For a moment the veil is drawn aside, and men still on earth are permitted a glimpse of the heavenly reality, the glory of the Eternal Triune God.

In the East, the Festival of the Transfiguration has been celebrated since the late fourth century, and is one of the twelve great festivals of the East Orthodox calendar.

In the West it was observed after the ninth century by some monastic orders, and in 1457 Pope Callistus III ordered its general observance. At the time of the Reformation, it was still felt in some countries to be a "recent innovation," and so was not immediately taken over into most Reformation calendars, As a matter of fact, it was not added for us until 1892.

A recent tendency in the West is to commemorate the Transfiguration on the Sunday just before Lent, in accordance with the pattern found in the Synoptics, where Jesus is represented as beginning to speak of his forthcoming death just about the time of the Transfiguration.

So that it forms a fitting transition between the Epiphany season, in which Christ makes himself known, and the Lenten season, in which he prepares the disciples for what lies ahead.

How much there is that we might think of again and again in the mystery of to-day! Moses, and Elias, and the three disciples were there. The body of Moses, about which S. Michael the Archangel had contended with Satan, that body which had been buried by GOD in a valley over against Beth-peor.

No man knowing its resting-place, appeared in glory. The body of Elias, which had been taken up by a chariot of fire and horses of fire, returned once more to earth.

The giver of the Law, and the greatest of Prophets, came to bear witness to Him that was Maker of the Law, and the inspirer of the Prophets. Now was fulfilled that which was written by Isaiah,--"Then the moon shall be confounded, and the sun ashamed, when the LORD of Hosts shall reign in Mount Sion, and in Jerusalem, and before His ancients gloriously."

This most joyful reality, which ravished Paul, and made his mind go out from every creature but yet return entirely to himself -- this he behold as a light of revelation, though not of sensible bodies, a light without limit, depth, height or lateral extension. He saw absolutely no limit to his vision and to the light which shone round about him, but rather it was as it were a sun infinitely brighter and greater than the universe, with himself standing in the midst of it, having become all eye. Such, more or less, was his vision.
St. Gregory Palamas, The Triads

Through the fall our nature was stripped of divine illumination and resplendence. But the Logos of God had pity upon our disfigurement and in His compassion He took our nature upon Himself, and on Tabor He manifested it to His elect disciples clothed once again most brilliantly. He shows what we once were and what we shall become through Him in the age to come, if we choose to live our present life as far as possible in accordance with His ways.
St. Gregory Palamas

The Transfiguration of Christ.
 The Collect.
O GOD, who on the mount didst reveal to chosen witnesses thine only-begotten Son wonderfully transfigured, in raiment white and glistering; Mercifully grant that we, being delivered from the disquietude of this world, may be permitted to behold the King in his beauty, who with thee, O Father, and thee, O Holy Ghost, liveth and reigneth, one God, world without end. Amen.
 The Epistle. 2 St. Pet. i. 13.
I THINK it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ,. but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.
 The Gospel. St. Luke ix. 28.
AND it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance war altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease, which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, This is my beloved Son: hear him. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

Trinity VI

Sun, 7 Aug 2011 16:53:48 -0600

Though lacking conspicuous festivals and definite seasons, the second half of the Christian Year is arranged with hardly less method than the first, and its lessons on the Christian life are as carefully ordered as those dealing with Christian truth.

The first five Sundays of love are followed by a second quintet dealing with "Christian Duty" as man's response to the love of God. These Sundays of obligation and responsibility are fitly introduced by the consideration of our baptismal duty as Christians who have known and believed the love which God hath to them.

THE EPISTLE. (ROM. vi. 3.) BAPTISMAL GRACE AND DUTY.
Not only does our Church lay the foundation of baptism in the Catechism and offices, but appoints two Epistles for its consideration. The grace of baptism as the starting point of the Risen life is taught on Easter Day, and again to-day as the basis of the life of duty. The doctrine of the Epistle may be summarised as follows

A. Baptismal Union with Christ.
We are “baptized into Christ Jesus,” and hence arises the grace and duty of baptism. The duties of baptism do not rest upon the promises made in that sacrament, which are, indeed, merely confessions that we recognise our duty, but on the grace then received. Our duty rests upon the Divine love and upon the grace, mercy, and peace unto which, by baptism, we have been admitted.

Strictly speaking, baptism has no conditions, but is an act of free grace which, however, we must learn not to receive in vain. Defective teaching as to the reality of baptismal grace is the too frequent cause of the neglect of baptismal duty. We cannot teach too clearly that we are united to Christ in baptism, and are responsible for the use made of so high a grace.

B. Union with Christ In His Death.
S. Paul expresses this truth in very various phrases, e.g.—
We were baptized into His death.
We were buried with Him by baptism into death.
We have become united with Him (R.V.) by the likeness of His death.
Our old man was crucified with Him.

In all these instances S. Paul refers, as the true translation shows, to grace already received. United with Christ, we have received the benefits of His Passion, even the remission of sins, and are made partakers of all for which He died as certainly as if we had died with Him.

This grace implies the duty of remaining dead to sin, and that we having died in Christ are to regard ourselves as freed from the dominion of sin. The grace of a death to sin implies the duty of dying to sin ever more completely.

C. Union with Christ in His Life.
This is a grace already received, for by baptism we were united to a living Christ, and His power is ours to use for holiness. But here again the grace implies the duty: “We must walk in newness of life.”

It is not always easy to see whether S. Paul in any particular sentence refers to the grace given or to the duty yet to be done, so closely does the one imply the other. In the power of His death we are to be always dying, and in the power of His life to be always living. But we must remember that if we do not clearly teach the baptized that they have received grace we miss the strongest argument and motive for holiness.

THE GOSPEL. (S. MATT. V. 20.) THE CHRISTIAN STANDARD OF DUTY.
If Christ came to make religion easier by revealing the new motive of the love of God, He did not come to set forth an easier religion, but to raise the whole conception of duty.

In the Sermon on the Mount our Saviour declares the Christian standard of love to be :—

A. Stricter than the Old Standard.
The Scribes, as the great teachers, and the Pharisees as the most eminent examples of religion, were held to have reached the highest pitch of excellence, but their highest did not rise to Christ’s lowest. Their religion possessed two fatal defects.

(1) As to Humility.
Self-satisfaction, the essence of all Pharisaism, is excluded by the law of love. Love can never be satisfied with anything that it does or feels in response to the infinite love of God in Christ. It knows no finality, and is therefore capable of infinite progress. Pharisaism is unprogressive.

(2) As to Devotion.
Pharisaism knew much of devotions, e.g., prayers, fastings, almsgiving, but nothing of devotion which “signifies a life given and devoted to God.”

Its devotions were not the expression of devotion, but a substi-tute for it. The Pharisee gave the lesser gift in order to satisfy his conscience for withholding the greater. Thus his religious acts became a positive evil because they were merely an excuse for not being truly religious.

B. Reaching the Heart.
The religion of love searches the thoughts and intents of the heart. Previous teachers had been satisfied with outward acts. Christ expounds His new standard in relation to the act of murder, though it applies to all the Commandments. He illustrates this standard by reference to the three Jewish Courts, answering roughly to our inquest, quarter sessions, and assizes. We are angry—it is a case for the coroner; we speak in anger—let us beware of the magistrate; we condemn—the judge pronounces the last sentence.

But there has been no murder yet; no, and never will be if we learn to consider evil thoughts as internal crimes. The law of love passes sentence on the thought, or ever it becomes an intention, a word, or an act.

C. Including all Our Lives.
Christ teaches that religion is not one act at one time or place, but regards every relation of life. The law of love is not only deep, but exceeding broad. Religion and morality, love to God and men, are part of one service and to be offered on one altar. God will not have half a sacrifice or half our lives. We must be at peace with men before we can be at peace with God, and must make haste lest we be too late.

THE COLLECT. THE REWARD OF DUTY.
It is possible wholly to misunderstand the meaning and intention of this Collect, and to take it as teaching that God is to be loved for the sake of the good things He has prepared for them that love Him.
The true meaning is the very opposite.

A. Love will Reward.
God would not be love unless He had made provision for man’s present and final happiness. He has made such a provision to a degree beyond man’s understanding.

B. The Love that will be Rewarded.
The love that God will reward is the love which loves Him “above all things.” Those who love God for His own sake, duty for the sake of duty, truth for the truth’s sake, not the reward for the reward’s sake, shall obtain. Those who seek God shall find Heaven, but those who seek Heaven may miss of finding God.

The Sixth Sunday after Trinity.

The Collect.

O GOD, who hast prepared for those who love thee such good things as pass man's under standing; Pour into our hearts such love toward thee, that we, loving thee above all things, may obtain thy promises, which exceed all that we can desire; through Jesus Christ our Lord, Amen.

The Epistle. Rom. vi. 3.

KNOW ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

The Gospel. St. Matt. v. 20.

JESUS said unto his disciples, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother with out a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift be fore the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Trinity V

Sun, 7 Aug 2011 16:40:21 -0600

"The people pressed upon him to hear the word of God."

Perhaps the most sorrowful picture in the Old Testament is that of the drought described by Jeremiah. It is not actually a drought, but the prophecy of one - a picture painted before the event. And it is not so much the agony of a people as of the land and the creatures that live upon it.

It begins with children being sent to the wells for water and they return with empty vessels. The ground is cracked for lack of rain. The framers are ashamed and cover their heads, because they are unable to do their job. The cows deliver calves and abandon them, because there is not enough milk. The wild asses stand and snuff in the wind; their eyes fail them, because there is no grass.

These are heart wrenching scenes - the suffering of the innocent ones. Jeremiah dwells on it for what he believes is the cause - desertion of the people by the Lord they themselves have abandoned with their backsliding and disobedience.

This prophecy is to be fulfilled because of Israel’s transgressions. Moses foretold it earlier, and it came to pass. Jeremiah was reminding his hearers of that prophecy and what happened. They chose to ignore it, and so it happened once again. We find the Israelites suffering the consequences of their own sin and deficiency - and the land as well as the lesser creatures are forced to suffer with them.

Again prophecy is given. This time it comes from Amos, “The days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And they shall wander. They shall run to and fro to seek the word of the Lord and shall not find it.”

We return to Jeremiah. He is shaken by the vision God has given him of punishment for backsliding. He defends the people and blames the prophets. He says, “Ah, Lord God, the prophets say to them, ‘You’ll not see the sword, nor will you have famine, and God will give you peace.’” And the Lord responds, “The prophets prophesy and lie in my name. I did not send them, and yet they prophesy these lies in their wickedness. Go to those people and tell them the sword and famine will consume them and their prophets.”

Jeremiah does, and the sword and famine do. Earlier it had been the northern kingdom - conquered and held captive despite the warnings given far in advance. Now it was the southern kingdom, who took the same path despite Jeremiah’s warnings.

We now come to our own time and condition. Amos’ prophecy is as true for our day as for his own. There is a famine in the land - not so much a famine of water as a thirst for the word of God. People want the assurance their prayers are heard by the God of heaven and earth. They want the assurance that he can be counted on to respond.

It was that way also in the time of John the Baptist. John preached in the desert and people walked miles to hear him. Crowds came out of the cities to hear him preach the word of God.

In the course of that ministry Jesus came to John. The Baptist recognized him as the messiah whom he had been proclaiming. The Promised One was here at last; John had both foreseen and foretold it. He had renewed Isaiah’s decree, “Prepare ye the way of the Lord, make his paths straight. Bring down the hills, fill in the valleys, make rough places smooth and the crooked places straight. And let there be a highway - a Way of Holiness - where the ransomed of Zion may walk.” This was Isaiah’s prophecy - renewed by John.

Jesus went down to the Jordan and was baptized by John. Like John, he went into the wilderness to preach, “And the people pressed upon him to hear the word of God.”

There was this difference. It was no longer promise, but performance. The hungry were filled. The sick were healed. Those who thirsted after God and his righteous found him “a well of water springing up into everlasting life.”

Here was not only the teaching of the word of God, here was the Word of God. Here was Isaiah’s straight path in the person of the Holy One of Israel who was himself the path. This was the Messiah whom we have known ever since as the Way, the Truth and the Life.

You and I live in a world where prophecy continues to be doubted. There are many who make big promises - yet often are not so honest. They take us in and out of blind alleys while holding their way to be the way of Christ.

Prophecy was fulfilled once and for all in Jesus Christ. We need no prophets now, except for those who know the word of God - and the Word himself who is our King and our Redeemer.

Our thirst for God our savior is both given and satisfied by God the Holy Spirit. He gives us the zeal to proclaim - with the Epistler to the Hebrews - “Jesus Christ the same yesterday, and today, and forever.”

The Fifth Sunday after Trinity.
The Collect.
GRANT, O Lord, we beseech thee, that the course of this world may be so peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietness; through Jesus Christ our Lord. Amen.
The Epistle. 1 St. Pet. iii. 8.
BE ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.
The Gospel. St. Luke v. 1.
IT came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. For he was astonished, and all that were with him, at the draught of the fishes which they had taken: and so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him.

Trinity IV

Sun, 7 Aug 2011 16:15:16 -0600

“The goodness of God leadeth thee to repentance.” That is a powerful and convincing thought.

Considering the feeling, it is remarkable Paul wrote it to a congregation he did not know, in a city that he had never preached in. Not only that, the message seems more appropriate for an individual than a whole congregation.

We know that Paul aspired to go to Rome. It was so important a goal for his mission that the Book of Acts could have been subtitled “How the Gospel was carried form Jerusalem to Rome.”

In other letters Paul wrote to congregations in cities that he had visited previously. They were congregations he had founded and continued to supply as a Bishop and apostle. He dealt in every case with the particularities of their corporate life.

The Epistle was different. He wrote it to everybody and to nobody. You could even say that he wrote it to himself. And this seems close to the truth. Paul was using the occasion to set forth his own understanding of the importance of the Gospel.

Any text should be set in context. Paul felt the burden of his sins. They could not have been forgiven by his own merits. It could only be by the unmerited grace of God.

Paul had been a zealot form the beginning. He considered himself a Pharisee of Pharisees. Like many such, he would say the law could not be the law unless it were enforced.

In the Gospel we read “Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? “

We are to continue in the traditions that have been srt forth by our Church fathers, and the 7 Ecumenical councils, that have brought Christ’s Church to what we are today.

We are Catholic, Universal in the body of Christ. At all times, we must strive to be just that, universal, as well as mend, and bring our brethren to the understanding, and in accordance to the laws that Christ brought before us.

We are not to ridicule, or condemn, but in a loving manner bring us to unity, and peace.

How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? Rom. x. 14, 15.

Jesus said unto them, The harvest truly is plenteous, but the labourers are few: pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest. St. Luke x.
The Fourth Sunday after Trinity.
The Collect.
O GOD, the protector of all that trust in thee, without whom nothing is strong, nothing is holy; Increase and multiply upon us thy mercy; that, thou being our ruler and guide, we may so pass through things temporal, that we finally lose not the things eternal. Grant this, O heavenly Father, for the sake of Jesus Christ our Lord. Amen.
The Epistle. Romans viii. 18.
I RECKON that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

The Gospel. St. Luke vi. 36.
BE ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be for-given: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.