Liturgy Lesson for Trinity Sunday: Our Triune God
May 17, 2008
Trinity Sunday celebrates the great Christian belief in our triune God-one belief (among many) that distinguishes us from any religion, anytime, anywhere. We aren’t pagan polytheists, worshipping multiple gods, but believe in the one true God, expressed in three persons, the Father, the Son and the Holy Ghost-but still, one God. He revealed this truth to us via His Word-Holy Scripture-and much of the New Testament would be unintelligible without it. The Word trumpets God’s Trinity nature: He is one God in Isa 44:6-8; II Sam 7:22 & Deut 6; the Father is God in St. Matt 6:9; St. John 20; Rom 9:25 & II Cor 6:18; the Son is God in St. John 1 & 20; Heb 1: 1-8 & I Tim 3:16; the Holy Ghost is God Acts 5:3; I Cor 2:11 & Ps. 139:7. In liturgical worship, we reverence the invocation of the Blessed Trinity in worship with the Sign of the Cross, made over our forehead, breastbone and to either shoulder-which also commemorates the Jewish Passover-the Blood of the Pascal Lamb, Jesus, applied to door and lintel, forming a cross by which we enter our dwelling place. The Church Fathers correctly represented Trinity with green, as this is the time of growth and fullness, because we have received God’s fullness God, Father, Son and Holy Ghost-and grow in Him!
Liturgy Lesson for Pentecost: Come, Holy Ghost!
May 9, 2008
Pentecost! The very name conjures the image of that first empowerment of the Church Militant as documented in Acts 2. On this day, we commemorate the Holy Ghost’s pouring Himself on Christ’s disciples, as they waited before Him, obedient to the Lord’s instruction. We regard the day as the Church’s birthday, because the gift of the Holy Ghost was then bestowed on the new Christians, filling and baptizing them with power to work for the Kingdom, as Christ promised—launching them on their apostolic mission to carry the Gospel to the world. Taking place 10 days after the Ascension, on the Jewish Festival of Shavuot (Weeks)—sometimes called “the Day of the First Fruits”—it was a significant time for the new Church, as God the Holy Ghost, for the first time, began to manifest the Gifts of the Spirit outlined in 1 Corinthians 12, while growing the first Fruit of the Spirit enumerated in Galatians 5. We call it “Pentecost” from the Greek word pentecoste, meaning “fiftieth,” since the holiday occurs fifty days after Passover and Easter. “Whitsun” is similar—a corruption of the German “Pfingsten”—and also means “fiftieth.” The liturgical color is red, representing the fire of the Holy Ghost and the Blood sealing the third and final Covenant God made with mankind. Preceded by the Abrahamic and Mosaic covenants, this New and third Covenant rightly sets the stage for the Church’s longest season—Trinity (Three)—celebrating our new relationship with our triune God and the season of growth and spiritual plenty blessed by the fullness of God—Father, Son and Holy Ghost. Come, Holy Ghost—fill us with celestial fire!
Liturgy Lesson for Ascension: Our Lord Comes
May 1, 2008
Today we celebrate Ascension Day, commemorating our Lord’s ascension to the Father in Heaven. We keep this day—40 days after Easter—because Jesus miraculously ascended 40 days after the Resurrection. This was the final act of His earthly ministry and final demonstration of His divinity, removing all possibility of doubt from the Apostles’ and disciples’ minds and completed His work of Atonement, when He destroyed the work of the Devil—His primary mission among us in His flesh. Ascensiontide lasts 10 days, beginning at Ascension Day, and ending at Whitsunday, or Pentecost. It’s also important to note that He ascended bodily, in a perfected flesh, acceptable for Heaven—as we will one day, as well, since Scripture teaches us that “…where He is, we shall be also” and “…shall be like Him” for we shall see Him as He is. Moreover, our Lord, before He ascended, gave instructions to the disciples, to go wait for empowerment in Jerusalem—setting the stage for the Church Militant’s most powerful day—its birthday, Pentecost. So we should, as the angel instructed the disciples, not stand staring into a cloud, but work expectantly for His return in glory, with a new prayer—Maran’athah (Maranatha), meaning, “our Lord comes.” Come quickly, Lord—establish your Kingdom in our lives, now and, even more, so upon Your return in glory
Liturgy Lesson for St. Mark the Evangelist: The Great Heavenly Parokia
April 25, 2008
The Church has set aside saints’ days, (such as St. Mark we commemorate today) in honor of the first martyrs, and those mentioned in the Gospel as most nearly connected with our Blessed Lord in the work of establishing His Church, and in honor of all those who have given their lives for cause of the true Faith of the Church. They’ve been established for us to study and emulate their virtues and thank God for their examples. It is important to note–we don’t pray to the saints or address them directly in devotion, but, rather, we may ask our Heavenly Father for our share of their prayers in Heaven. The first record we have of a saints’ day comes from the second century, although it probably existed far earlier. The practice grew from ancient Christians meeting at martyrs’ graves on the anniversaries of their deaths for the Faith Eternal to celebrate their Godly virtues and bless God for their pure lives and heroic examples. The great truth for us in observance of saints’ days is that the saints on Earth are fellow-citizens with the saints in paradise, and all, whether living or dead, are members of one great Heavenly parokia, or parish—the family of God—the Communion of Saints. Like Christians we meet, our spirits can “bear witness” with the saints, because we resonate on Christ’s spiritual frequency—one Faith and one Baptism for the remission of sin. We are all rewired to our Lord’s specification. And, we can take joy in that we are empowered, just as St. Mark was—to preach the Gospel, regardless of the cost. And, like him, we have a great company with us to God’s purpose in our lives. For the Kingdom!
Liturgy Lesson for the Fourth Sunday after Easter: Incense in Divine Worship
April 18, 2008
Incense used in Divine Worship has been, from very early times, throughout the whole Church. Enjoined by God Himself, offering incense was part of the daily morning and evening services in the Jewish Temple, and was also part of the ceremonial on the Day of Atonement - the Jewish day of national repentance - and was among the most closely-held privileges of the Levitical Priesthood. Other Levitical ceremonies passed away, but this, honoring the Sacrifice, has been retained and become one of the spiritual tools of the Universal Christian Church. It can claim our Lord’s sanction, not only from His connection with the Temple worship, but from the facts (1) that the moment Zachariah offered incense marked the time God began to establish the New Covenant; (2) that it was among the gifts offered to Jesus by the Magi. At All Saints, we regularly burn it in worship at our highest holy days, before our regular worship, and during Evensong. Because of its roots in ancient worship of our God, it retains the element of the sacrificial nature of our lives in Him, holding special significance for us as a symbol of our repentance and the sweet savor of our prayers rising to God. Furthermore, according to ancient custom, it is also part of spiritual warfare, when used in conjunction with the liturgy or in prayers beforehand. Because of the manner we bless it for the Church’s use, its fragrant smoke, while rendered to God’s worship, is also component to repelling the Enemy of Our Souls, much as our repentance robs him of his freedom in our lives. May our prayers rise, then as the incense - and the lifting up of our hands be as the Evening Sacrifice!
Liturgy Lesson for the Third Sunday after Easter: Catechism
April 11, 2008
The Church Fathers, keeping with ancient Jewish tradition, included the Offices of Instruction in our prayerbook to provide a basic framework for teaching children and other candidates for Baptism and Confirmation Christian essentials. But that’s not their only purpose. The entire congregation needs to revisit them regularly. Called catechism,this instruction by word of mouth - especially questioning and answering - is a Scriptural concept, found in St. Luke: “That thou mayest know the verity of those things in which thou hast been instructed.” In Acts, 28:25, Apollo is “instructed [katechemenos] in the way of the Lord“. St. Paul uses the word twice: First, in 1 Corinthians 14:19, “I had rather speak five words with my understanding, that I may instruct [katecheso] others also,” and then, in Galatians 6:6, “Let him that is instructed [ho katechoumenos] in the word, communicate to him that instructeth [to katechounti] him, in all good things” Clearly, we must be trained - not passively, but actively involved - in this case, responding to queries. But this doesn’t meet our need for Christian training but only the barest rudiments. St. Paul wrote to St. Timothy for him to “Study and be eager and do your utmost to present yourself to God approved (tested by trial), a workman who has no cause to be ashamed, correctly analyzing and accurately dividing [rightly handling and skillfully teaching] the Word of Truth.” This means, if we are to be effective, we must develop our spiritual skills - in real, structured Christian training, beyond simple catechism, with God’s people and Him, learning His Word and what it means to our lives. If we are not in Sunday School or Bible study, time to start!
Liturgy Lesson for the Second Sunday after Easter: Eastertide
April 3, 2008
This is the second Sunday in Eastertide, the oldest festival of the church year-and one that rightly enjoys a far greater emphasis than Lent, which is, more than anything else, a spiritual examen to prepare us to receive the joys and empowerment of Resurrection life made possible by Easter’s victory. In ancient times, there was one long festival between Easter and Pentecost, correctly linking the two great holidays as one spiritual event-the birthing of the Church Militant by the conquest of sin and death and subsequent coming of the Holy Ghost. The early church called Easter “Pascha,” derived from the Hebrew word for Passover and our faith’s Hebraic roots. The liturgical color of the season is white, honoring our Lord’s purity and royalty.
The symbols of the season are pleasant, in contrast to the hard symbols representing the unpleasantness of our falleness we discover and overcame in Lent. Eastertide symbols tie to the Resurrection-typified by the lilies decorating the nave and sanctuary areas. This flower represents the season in two ways: (1) it blooms at the appropriate time and (2) the seeming decay of the bulb before its growth, beauty and fragrance is an icon of the Resurrection. Alleluia!
Liturgy Lesson for the First Sunday after Easter: The Annunciation of the blessed Virgin Mary
March 29, 2008
St Luke 1:26-38 tells us God sent Gabriel to St. Mary, betrothed to St. saying,”Rejoice, highly favored one, the Lord is with you; blessed are you among women!” She was troubled - didn’t know the angel or what his greeting meant. He continued. “Do not be afraid, Mary…you have found favor with God… you will conceive… a Son, and shall call His name JESUS. He will be great… the Son of the Highest; and … God will give Him the throne of His father David…He will reign over the house of Jacob forever, and of His kingdom there will be no end.” Mary had no idea why God chose her to be messiah’s mother! Astonished, she said: “How can this be, since I do not know a man?” Calming her, he said, “The Holy Spirit will come upon you… the power of the Highest will overshadow you…that Holy One … will be called the Son of God. Now … Elizabeth…has also conceived … in her old age… this is …the sixth month for her who was… barren. For with God nothing will be impossible.” Mary may not have grasped the message or how God would reconcile her pregnancy and virginity among her people, but, trusting Him, she said: “Behold the maidservant of the Lord! Let it be to me according to your word.” She submitted to God’s purpose, even though it might mean disgrace or loss! Interestingly, from ancient times, this feast was the nesting place for Christmas - set nine months before. Like the feast, our faith is nested in too - because, like Mary, our mission for God begins with our choice to ignore our surroundings and circumstances-and trust Him, allowing the Holy Spirit to work the Father’s purpose in our lives!
Liturgy Lesson for Easter Sunday: He Is Risen!
March 23, 2008
Today is Easter Sunday, a term derived from the old Anglo-Saxon word Eostre, which designated the month of April, in which this 40-day feast most commonly begins and on which we celebrate three great facts. First, our Lord’s divinity—for while others were raised from the dead, He arose by His own inherent power, gaining victory over death for us all. Next, it established the immortality of our spirits, which before the Resurrection was only a matter of speculation. Finally, His Resurrection underscored God’s seal of approval—and validated everything Christ claimed and taught. Easter is, then, rightly the queen of all Christian festivals and is the hinge point of our faith. No wonder St. Paul wrote, “…if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep.” He is risen…He is risen, indeed—our Hope of Glory—alleluia!!
Liturgy Lesson for Palm Sunday: Triumphal Entry
March 16, 2008
Today is Palm Sunday, that day in Lent when we commemorate our Lord’s triumphal entrance into Jerusalem, the “foundation of peace” and the holy city. We begin with the blessing of palms for worship, invoking God’s intervention in our lives to make our worship and other actions more than just a corporeal event or “attendance,” instead asking Him to enter our hearts in triumph—as the Lord of those lives, in spirit and truth—a contrast to the crowds that outwardly hailed Jesus at his arrival, but then turned on Him, becoming the mob that demanded His blood on the Cross just hours later. With this prayer, we begin Holy Week—completing Lent’s spiritual creation of new and contrite hearts and preparing us for the joys of the Resurrection Sunday. May we, then, add to our “hosanna,” “Maranatha”—meaning “Come quickly, Lord,” as we give Him real Lordship in the Holy Cities of our Hearts.
