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2011/12/30

Circumcision - Collect Study - MMXI

The Feast of the Circumcision - Octave of Christmas

 

The Collect

 

Almighty God, whose only-begotten this day  received the circumcision of the body (that the law not  pay that which had come to fulfill): Grant spiritual circumcision which has an incentive to cleanse your minds from all vices, and may he pour upon you a blessing.  Amen.


Latin original Collect:

 

Omnipotens Deus, cujus unigenitus hodierna die, ne legem solverent, quam adimplere venerat, corporalem suscepit circumcisionem: spiritali circumcisione mentes vestras ab omnibus vitiorum incentivis expurget, et suam in vos infundat benedictionem. Amen .

--  Gregorian Sacramentary

 


Introit: O Lord, our Lord, how excellent is thy name...

Epistle: Galatians 3:23ff   But before faith came, we were kept under the law…

Gradual.  All the ends of the earth have seen the salvation of our God…

Gospel :Luke 2:21ff  And when eight days were accomplished for the circumcising …

 

See it all here

 http://www.archive.org/stream/commonserviceb00unknuoft#page/n63/mode/2up

 

I took the liberty of crafting a rough translation of the Latin in order to bring it closer to its original as I understand it. One will note the collect as it departs from the normal form; it has no doxology, but rather ends in a benediction. 

 

This is the Octave of the Nativity and the Feast the Circumcision… sometimes also known in these later days by some as the Holy Name of Jesus.  It falls on what is to us reckoned the "New Year".  That was not the case many centuries ago. The Medieval Church, even up until the time of the Reformation, was celebrating new years on the Feast of the Annunciation – 25 March. 

 

This feast takes precedence over the collect appointed for the First Sunday after Christmas, and so when Christmas falls on a Sunday, it is followed the next Sunday with the Feast of the Circumcision – a feast of our Lord. 

 

The Circumcision is important to us in that it reminds us that our Lord was a Jew who met every valid command.  "And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant."

 

Many of the things that our Lord did in obedience to the Jewish code, he did for our sake, as an example. That is what the collect teaches in its attributes section  Christ humbled himself unto the law for man, was sinless, observant of the whole law, that he might become Law unto us.  "For Christ is the end of the law for righteousness to every one that believeth"


The Circumcision was of course limited to males, and marked the rite of recognition that a man-child was a benefactor of the Covenant. Through a man, his female kin were reckoned to be of the Covenant.  Many hold that Christ instituted Baptism as the sign of the New Covenant in his Great Commission recorded in Matthew -- for both male and female, Jew and Gentile:  " Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"

 

 

 

JESUS

There is none other name under heaven given among men, whereby we must be saved. 


Merry Christmas!

 

Finis

 

(Portions were paraphrased and passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.htm

 

The Ancient Collect: Its history and form
http://orderofcenturions.org/collect-form.html

 


--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/12/24

Christmas Day - Collect Study - MMXI

Christmas Day

 

The Collect

 

Grant, we beseech thee, Almighty God, that the new birth of thine only-begotten Son in the flesh may set us free who are held in the old bondage under the yoke of sin; through the same Lord.…

 

Latin original Collect:

 

Concede, quaesumus ominipotents Deus: ut not Unigeniti tui nova per carnem Nativitas liberet: quos sub peccati jugo vetusta servitus tenet. Per eundem Dominum.

--  Gregorian Sacramentary

 

Introit: Unto us a child is born, unto us a Son is given: and the government shall be upon his shoulder. And his name shall be called Wonderful Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace….

Epistle: Hebrews 1: 1-11.  God, who at sundry times and in divers manners……

Gradual.  All the ends of the earth have seen the salvation of our God…

Gospel John 1:1-14.  In the beginning was the Word, and the Word was with God…

 

See it all here http://www.archive.org/stream/commonserviceb00unknuoft#page/n61/mode/2up

 

Note in this day's collect, the author spoke of the "old bondage".  Luther, who of course prayed this prayer throughout his life, wrote a book called "Bondage of the Will".  I wonder if this specific collect had affect on his choice of title and allusion to the sin burden that man suffers.  The bondage of one's will is broken from Sin and Satan to become yoked to Christ for Good and God -- when Jesus is Master of a man's heart.

 

In his first act of public ministry after his wilderness fast, Jesus read from Isaiah, [God] "hath sent me to preach deliverance to the captives…to set at liberty them that are bruised"  When we abide with Jesus we shall be free indeed, and that yoke of sin that drags us down will be destroyed forever.  This is the gift of God that was given to the elect on morning of our Lord's nativity.

 

Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.  For my yoke is easy, and my burden is light.

 

Merry Christmas!

 

Finis

 

(Portions were paraphrased and passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.htm

 

The Ancient Collect: Its history and form
http://orderofcenturions.org/collect-form.html

 


--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/12/22

Christmas Eve - Collect Study MMXI

The Eve of the Nativity

 

The Collect

 

O God, who has made this most holy night to shine with the brightness of the true light: Grant, we beseech thee, that as we have known on earth the mysteries of that light, we may also come to the fullness of his joys in heaven; who liveth and reigneth…

 

Latin original Collect:

 

Dues, qui hanc sacratissimam noctern veri luminis fecisti illustratione clearescere: da, quaesumus, ut cujus mysteria in terra cognovimus, ejus quoque gaudiis in coelo perfraumur: Qui tecum vivt et regnat.

--  Gregorian Sacramentary

 

 


Introit: The Lord hath said unto me, thou art my Son: this day have I begotten thee.….

Epistle: Titus 2:11-14  For the grace of God that bringeth salvation hath appeared to all men…

              Isaiah 9: 2-7  The people that walked in darkness have seen a great light...

Gospel Luke 2 1-14.  And it came to pass in those days, that there went out a decree…

 

See it all here http://www.archive.org/stream/commonserviceb00unknuoft#page/n60/mode/2up



 

The eve of Christmas the church breaks into the season of light from the Advent preparation. In many churches, this is shown visibly in moving from the Advent colors of blue and purple, into the white of Christmas and Epiphany.

 

This is the first major festival of the church year.  It is a festival of the Lord, and so occupies a very special place in our hearts.  It is one of the three festivals in which it was appointed that all Christians should take communion.  The early celebration has its history in the ancient church, which celebrated Christ's Mass after midnight, at the cockcrow, and would be followed by a later service.  This is the dawning of a new day for God's people especially, and for the whole world generally. It is the arising of the Sun of Righteousness with healing in his wings.

 

The octave of Christmas runs until the Feast of the Circumcision. Yet, we celebrate over the full 12 days the Christmas season, We consider the birth of our Lord in all humbleness to be a "light to lighten the Gentiles and the Glory of his people Israel".  Jesus is not just "a light" among many, but the true (veri luminis) light which the people of God had awaited for so many centuries.  This was prophesied by Isaiah who wrote of a "great light" who is to be called the Prince of Peace, Everlasting Father, Mighty God, Wonderful, Counselor. He should come to occupy the throne of David and rule the Kingdom of God.  In the Gospel of Luke we have the Christmas story in all of its richness and imagery.

 

 

Merry Christmas!

 

Finis

 

(Portions were paraphrased and passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.htm

 

The Ancient Collect: Its history and form
http://orderofcenturions.org/collect-form.html

 


--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/12/16

The Fourth Sunday in Advent MMXI

The Collect

 

Stir up, O Lord, we beseech thee, thy power, and come, and with great might succor us, that by the help of thy grace whatsoever is hindered by our sins may be speedily accomplished, through thy mercy and satisfaction, by...

 

Latin original Collect:

 

Excita, Domine, potentiam tuam; et magna nobis virtute succurre: ut per auxilium gloriae tuae, quod nostra peccata praependiunt, indulgentia tuae propitiationis acceleret. Per --

Gelesian Sacramentary

 

 

Gelasius

 

Introit: The heavens declare the glory of God: and the firmament showeth his handiwork….

Epistle: Philippians 4:4-7  Rejoice in the Lord always; and again I say, rejoice…

Gospel: John 1: 19-28  And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?...

See it all here http://www.archive.org/stream/commonserviceb00unknuoft#page/n59/mode/2up

 

Last week the Introit was from Philippians 4:4ff, and this week it is the appointed Epistle. 

 

Rejoice! Christmas draws neigh. We are stirred up and exited about the coming event on our feast that is so dear to us. It is the annual remembrance of the coming of our Lord in Nativity.  "Stir up" has been a recurrent theme in these Sundays before Christmas… both for the Lord to stir up his power and might, and to stir up our hearts.

 

This is not vain repetition of the season. We are persistent in our prayer.  It serves rather to build the expectation of his Advent, past and future. 

 

The prayer this Sunday focuses on our fallen nature.  We are hindered by our sins, and this is central in this last prayer of Advent.  God, through his Son, will mitigate this awful burden for us.  I am reminded in this season of the novel Christmas Carol by Charles Dickens. I recall that Ghost of Christmas Past whose chains hindered him.  In that same age men of England regularly prayed at church and confessed their "devices and desires of the heart" which led them astray…and prayed that God would restore them who were penitent.  In the same sort of way, this prayer asks that God would come into our lives to mercifully relieve us of sin, and that those good things left undone might be realized expeditiously.


Come Lord Jesus!

 

Finis

 

(Portions were paraphrased and passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.htm

 

The Ancient Collect: Its history and form
http://orderofcenturions.org/collect-form.html

 

--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/12/10

Third Sunday in Advent MMXI


The Collect

 

Lord, we beseech thee, give ear to our prayers, and lighten the darkness of our hearts by thy gracious visitation; through….

 

Latin original Collect:

 

Aurem tuam, quaesumus Domine, precibus nostris accomoda: et mentis nostrae tenebras, gratia tuae visitatonis illustra. Per…

Gelasian Sacramentary

 

 

 

Gelasius

 

Introit: Rejoice in the Lord always, and again I say rejoice….

Epistle: 1 Cor i:4-5  Let a man so account of us…

Gradual: Thou that dwelleth between the cherubim shine forth: stir up thy strength and come

Gospel: Matt xi: 2-10.. Now when John had heard in the prison the works of Christ…

See it all here http://www.archive.org/stream/commonserviceb00unknuoft#page/n57/mode/2up

 

This is one of those special Sundays in the year that is marked by the colors used in the Church. It is Gaudete or Rose Sunday.  You may find some of the churches have a rose colored candle in the Advent wreath for this Sunday. The name and mood for his day comes from the traditional introit of "Rejoice"   

 

The prayer calls for the Lord to visit (visitatonis) us and lighten our darkness. One may be reminded of the many scriptures that bear witness to the reality of Light in his first coming, such as:  Luke i… "To give light to them that sit in darkness, and to guide our feet in the way of peace" Luke ii…"To be a light to lighten the Gentiles" and the promise of his Second Coming.. Revelation xxi, "for the glory of the Lord did lighten it [New Jerusalem] and the Lamb is the light thereof…"

 

It also a timely prayer with the approach the Winter Solstice.  Its eve is the darkest (shortest) day of the year, and with Christmas, the days become longer (note, old Roman Calendar, Winter Solstice was reckoned on 25 December.)  In the same way that there is a physical darkness in the world, there exists a darkness of every man's heart, which may only be lightened and cleansed by our Lord Jesus Christ for those he has called his own.  The number of verses that deal with the Light of Christ are many: to numerous for this short homily, but let us close with this one

 

I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

[John viii. 12)

 

Finis

 

(Portions were paraphrased and passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.htm

 

The Ancient Collect: Its history and form 

http://orderofcenturions.org/collect-form.html

 

-- 
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM



2011/12/03

The Second Sunday in Advent - MMXI


The Collect


Stir up our hearts, O Lord, to make ready the way of thine only begotten Son, so that by his coming we may be enabled to serve thee with pure minds; through the same Jesus Christ our Lord….

 

Latin original Collect:

 

Exita, Domine, quaesumus, corda nostra ad praeparandas Unigeniti tui vias: ut per eius adventum perificatis tibi serviire mentibus mereamur. Per… 

Gelasian Sacramentary

 

In this second collect of the Advent season, as with the first, the collect begins with "Stir up"  (Exita), and reminds us of the "coming" (adventum) of the Lord Jesus.  In this prayer the petition is for an awakening of our hearts (corda nostra) -- the symbolic center of affection toward our Lord. "A man's heart deviseth his way" and " The heart of the wise teacheth his mouth"

 

Prepare the way of the Lord, was the cry that went up from John Baptist… the coming of the Lord, the Son of God, is one his people have been made ready in. The Jewish nation was prepared for eons for that day, beginning with God's promise in the Garden and then through his prophets like Isaiah, until his last prophet, John Baptist, for his First Coming as a babe in the manger, later to be the teacher, and finally King and Savior. We, his people, ought to be prepared by his word and command for his promised Second Coming in all spender of his grace, power, might, and awesome presence.

 

As we recite this ancient prayer for this coming week, we may contemplate the humble saint who composed it. He was certainly aware of his mortality, and of the need for the  Lord to come and raise the Church up to that level of purity of mind and spirit to which the saints aspired in order to honor their King. 

 

Propers for this Sunday may be found on the www here: 

Isaiah 55, Psalms 80, 82 | 25, 26 Romans xv. 4    St. Luke xxi. 25



 

Gelasius

  

Note that the Latin original did not always complete the doxology at the end, but left that to the minister to use according to the custom. The Latin here ends with "per" (through), and in other places with "per Dominum". This style is to be found in the older sacramentaries of Leonine (Leo 440-461) and Gelasian (Gelasius 492-496). Whereas, we find the doxology complete in the Gregorian Sacrementary (Gregory 590-604)


Finis

 

(Portions were paraphrased and passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.htm

 

The Ancient Collect: Its history and form 

http://orderofcenturions.org/collect-form.html

 

-- 
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/11/25

The First Sunday in Advent MMXI


The Collect


Stir up we beseech thee, thy power, O Lord, and come; that by thy protection we may be rescued from the threatening perils of our sins, and saved by thy mighty deliverance; who livest and reignest with the Father and the Holy Ghost, ever one God, world without end. Amen

 

Latin original Collect:

 

Exita, Domine, quaesumus, potentiam tuam et veni, ut ab imminentibus peccactorum nostrorum periculis te mereamur protegente eripi,te liberante salvari.  Qui vivis et regnas cum Deo Patre in unitate Spritus Sancti, Deus, per omnia saecula saeculorum. – Gregorain Sacramentary

 

This collect begins the new church year. The Advent season ushers in the commemoration of his First Coming, and the anticipation of his Second. "Behold thy King cometh unto thee".   There is the expectation of his coming again – and in power.  "Now is our salvation nearer…"  This first prayer of the church year on First Advent looks ahead through all the coming days of the season.   

 

It is by his might alone that we are to be protected against the threatening peril of our sins.   He will accomplish this by bringing his mighty power to bear for his people.  In anticipation, we lift up our lives, our very souls, to our Lord. "Unto thee, O Lord, do I lift up my soul; O my God, I trust in thee. Show me thy ways; teach me thy paths" 

 

The prayer is made directly to the Lord (Jesus). This is an unusual pattern in the collect format, but one that may be found here because it is by his work that we have been rescued, and by his sacrifice and victory over death that we have been saved.  



The Advent of our God http://hymntime.com/tch/htm/a/d/v/adventof.htm


(Portions of the above are paraphrased and include passages cited from The Collect of the Day, by Paul Zeller Strodach, 1939, The United Lutheran Press, Philadelphia pages -27)  http://www.cyberhymnal.org/bio/s/t/r/strodach_pz.h

 

The Ancient Collect: Its history and form 

http://orderofcenturions.org/collect-form.html


Finis

 

Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/11/19

The Sunday next before Advent - MMXI

STIR up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may by thee be plenteously rewarded; through Jesus Christ our Lord. Amen.

Source of Collect: Sacramentary of Gregory of Rome [c. 600]. The title of this collect "The Sunday next before Advent" was that which was used in the Sarum Missal, and was restored to the American Prayerbook in 1892. [Barbee and Zahl]

Jeremiah xxiii. 5   Psalm 146, 147 | 148,149,150 &  St. John vi. 1 
Homilies

Andrew.. saith unto him, There is a lad here


 

Jeremiah xxiii. 5

BEHOLD, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt; but, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.


a lad ... hath... two small fishes

Jesus.. the Righteous Branch of the Covenant.. Praise God that he sent to us the Day-spring from on High, the Son of David.  His judgement and his justice is Holy. 

This is a good season to practice that which the Collect suggests, and the theme of the Gospel, and make some measurable contribution to the welfare of those who suffer in poverty this season.  Here in the States it is difficult not to pass a Salvation Army bell ringer somewhere. Walmart in our town allows you to buy a bag of groceries that they will distribute to the local food banks. Check with your church and see if they have a food closet that you might be able to contribute to this season.


Read it all at the link





--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/11/11

The Twenty-first Sunday after Trinity - MMXI


Grant, we beseech thee merciful Lord, to thy faithful people indulgence and peace, that they may be cleansed from all their sins, and serve thee with a quiet mind; through Jesus Christ our Lord. Amen.

Source: Sacramentary of Bishop Gelasius of Rome [494AD]. 

Isaiah lix. 15b, Psalms: 120, 121, 122 | 133, 134, 135, Ephesians vi. 10   &   St. John iv. 46 
Homilies

Wherefore take unto you the whole armour of God 




HOMILY
John Chrysostom
chrysostom


"Let us put on the whole armor of God." Seest thou how he banishes all fear? For if it be possible "to do all, and to stand," his describing in detail the power of the enemy does not create cowardice and fear, but it shakes off indolence. "That ye may be able," he saith, "to withstand in the evil day." And he further gives them encouragement too from the time; the time, he seems to say, is short; so that ye must needs stand; faint not when the slaughter is achieved. 

... If then it is a warfare, if such are the forces arrayed against us, if "the principalities" are incorporeal, if they are "rulers of the world," if they are "the spiritual hosts of wickedness," how, tell me, canst thou live in self-indulgence? How canst thou be dissolute? How if we are unarmed, shall we be able to overcome? These words let every one repeat to himself every day, whenever he is under the influence of anger, or of lust, whenever he is aiming, and all to no profit, after this languid life. Let him hearken to the blessed Paul, saying to him, "Our wrestling is not against flesh and blood, but against the principalities, against the powers." A harder warfare this than that which is matter of sense, a fiercer conflict. Think how long time this enemy is wrestling, for what it is that he is fighting, and be more guarded than ever. "Nay," a man will say, "but as he is the devil, he ought to have been removed out of the way, and then all had been saved." These are the pretenses to which some of your indolent ones in self-defense give utterance. When thou oughtest to be thankful, O man, that, if thou hast a mind, thou hast the victory over such a foe, thou art on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. Thou knowest the points of attack, if thou choosest. Reconnoiter on all sides, fortify thyself. Not against the devil alone is the conflict, but also against his powers. How then, you may say, are we to wrestle with the darkness? By becoming light. How with the "spiritual hosts of wickedness"? By becoming good. 

Read it all at the link.

Appropriate for this Veterans Day weekend.

Finis

--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/11/04

The Twentieth Sunday after Trinity MMXI


O ALMIGHTY and most merciful God, of thy bountiful goodness keep us, we beseech thee, from all things that may hurt us; that we, being ready both in body and soul, may cheerfully accomplish those things which thou commandest; through Jesus Christ our Lord. Amen.

Source: Sacrementary of Bishop Gelasius of Rome [494]. Much minor reworking from the Latin. [Barbee and Zalh]

Ecclesiastes ix. 4, Ephesians v. 15   &  St. Matthew xxii. 1 
Pslams 116, 117 | 118,83 

Homilies

For many are called, but few are chosen


Chrysostom wrote of the Gospel

The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. "But I have not enjoyed," one may say, "so much advantage as the Jews." Nay, but thou hast enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these thou hast received at once, not being worthy. Wherefore Paul also saith, "And that the Gentiles might glorify God for His mercy." For what things were due to them, these thou hast received.

Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless. 

Comment: The collect asserts that those praying are to be ready to in body and  spirit to hear and obey, and to accomplish what God has commanded. So it is in this Gospel parable, that those who were ready and obeyed the call enjoyed the favor of the King; and those who rejected that call were excluded--totally and forever.  Likewise, those who came in and were not of the wedding party were cast out.  "Lord, I want to be in that number" 

Read it all at the link.

Finis
--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/10/31

All Saints.. 1 Nov MMXI

  O ALMIGHTY God, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord; Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys which thou hast prepared for those who unfeignedly love thee; through the same thy Son Jesus Christ our Lord. Amen. 


At the beginning of morning prayer and for an anthem at communion:
The Lord is glorious in his saints; * O come, let us adore him


Revelation vii. 2   &   St. Matthew v. 1 
Homilies 
Hymn: For All the Saints

Rejoice, and be exceeding glad: for great is your reward in heaven


 
For Hallow's Eve the  collect and these scripture readings are appropriate: 
Psalm 97, 112, and Heb 11:32-12:2 
"The Lord preserveth all the souls of his saints"

--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

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2011/10/28

The Nineteenth Sunday after Trinity MMXI


O GOD, forasmuch as without thee we are not able to please thee; Mercifully grant that thy Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord. Amen.

Source: Sacramentary of Bishop Gelasius of Rome [494].   One is reminded again of our Lord's promise send the Comforter to direct us, and of Isaiah 64:6 we are all as an unclean thing... our righteousness is as a filthy rag.... We, of and by ourselves, are not worthy to stand before God - not even to see him, until we are perfected by his grace. For he is "of purer eyes to behold iniquity" [Hab 1:13]

Job xxiv. 1, Ephesians iv. 17   &   St. Matthew ix. 1
Psalm cxivcxv | cviilxx 
Homilies

But that ye may know that the Son of man hath power on earth to forgive sins


Chrysostom wrote of the Epistle:

"This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart: who being past feeling, gave themselves up to lasciviousness, to work all uncleanness with greediness." 

These words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what it saith. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart." If then it is ignorance, if it is hardening, why blame it? if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things of which he is ignorant. But mark how at once he cuts them off from all excuse. "Who being past feeling," saith he, "gave themselves up to lasciviousness, to work all uncleanness with greediness; but ye did not so learn Christ." Here he shows us, that the cause of their hardening was their way of life, and that their life was the consequence of their own indolence and want of feeling. 

Comment: Are these not words for today?  For those who make specious claims on what the Gospel says and doesn't say, I echo Paul and say, "ye did not so learn Christ."

Read it all at the link. 

Finis




--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

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2011/10/22

The Eighteenth Sunday after Trinity MMXI


LORD, we beseech thee, grant thy people grace to withstand the devil; and with pure hearts and minds to follow thee, the only God; through Jesus Christ our Lord. Amen.

Source Bishop Gelasians Sacrmentary [494] where appointed for the Sunday before Ember Days in the Autumn. Ember days were for penitence, fasting, and the Saturday for ordinations in Rome. The 1662 addedtemptations of the world, the flesh One is reminded of the Lord's prayer and of 2 Peter 2:9



Psalm cxi, Amos viii. 4, 1 Corinthians i. 4.   &   St. Matthew xxii. 34

Homilies

And no man was able to answer him a word,
neither durst any man from that day forth ask him any more questions.



John Chrysostom 
Homily LXXI
on the Gospel

But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.

Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David. But mark thou also, I pray thee, how seasonable it is. For when He had said, "There is one Lord," then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, "Until I make Thine enemies Thy footstool," and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.

For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, "no one," it is said, "durst from that day forth ask Him any more questions."

Let us pray in the words of Chrysostom 


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

Read it all at the link.

Thought:  The antagonists of Jesus were silenced by the Wisdom of David's Son.  Let his elect open their lips in adoration day by day while carrying his word and love into the world and proclaiming his praise in truth. One Lord--One Way

"Praise be the thee, Lord Christ"

Finis

-- Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/10/15

The Seventeenth Sunday after Trinity MMXI


LORD, we pray thee that thy grace may always prevent and follow us, and make us continually to be given to all good works; through Jesus Christ our Lord. Amen.

Source: Bishop Gregory [595]. "Pevent" meaning to come before from the verb prevenient. This calls to my mind Patrick's Breastplate Christ behind me, Christ before me... and Psalm 139 Thou hast beset me before and behind...

Jereniah xiii. 15, Ephesians iv. 1   &   St. Luke xiv. 1
Psalms 91, 92 | 105, 70 

Homilies

Is it lawful to heal on the sabbath day?

Bible History, France, 1372



 

John Chrysostom wrote on today's appointed epistle to the Ephesians concerning Paul's life and sufferings, and in the course of the homily, describes the scene with the jailer from Acts.  As our collect for today posits God's providence, God certainly prevented (went before) the jailer in his revelation of the miracle, and also in giving him the gift of faith that made his conversion possible at Paul's feet.


Now then, why did the event take place at midnight? And wherefore too with an earthquake? Hearken, and marvel at the providential orderings of God. Every one's bands were loosed, and the doors were opened. And yet was this done only for the jailor's sake, not with a view to display, but with a view to his salvation: for that the prisoners knew not that they were loosed, is evident from Paul's exclamation; for what said he? "He cried with a loud voice, saying, Do thyself no harm, for we are all here." (Acts xvi. 28.) But never would they all have been within, had they seen the doors opened, and themselves set at liberty. They who were used to cut through walls, and to scale roofs and parapets, and to venture on all sorts of attempts in chains, never would have endured to remain within, with their bands loosed, and the doors opened, with the jailer himself asleep; no, but the bond of sleep was to them instead of the bonds of iron. So that the thing took place and yet no damage ensued from the miracle to the jailer who was to be saved. And besides this too, they that are bound are bound most securely in the night, not in the day; and so accordingly might we behold them bound again with all care and sleeping: but had these things been done in the day time, there would have been great stir and tumult.

Then again, wherefore was the building shaken? It was to arouse the jailer, to behold what was done, for he alone was worthy of being saved. And do thou too, behold, I pray, the exceeding greatness of the grace of Christ, for well were it in the midst of Paul's bonds to make mention also of the grace of God, nay indeed the very bonds themselves are of the gift and grace of God. Some indeed there are who complain "Why was the jailer saved?" and from those very circumstances, for which they ought to admire the loving-kindness of God they find fault with it. Nor is it anything to be wondered at. Such are those sickly persons, that find fault even with the food that nourishes them, which they ought to prize, and who affirm that honey is bitter: and those dimsighted persons who are darkened by the very thing which ought to enlighten them. Not that these effects arise from the nature of the objects themselves, but from the weakness of the persons who are unable to use them properly. What, however, was I saying? When they ought to be admiring God's loving-kindness, in that He took a man who had fallen into the most desperate wickedness, and was making him better, they find fault: "Why, how was it that he did not take the thing to be the work of witchcraft and of sorcery, and confine them the more closely, and cry out?" Many things conspired to prevent this; first, that he heard them singing praises to God. And sorcerers never would have been singing such hymns as those, for he heard them, it is said, singing praises unto God. Secondly, the fact, that they themselves did not take flight, but even withheld him from killing himself. Now had they done it for their own sake, they never would have remained still within; they would themselves have escaped first of all. Great again was their kindness also; they withheld the man from killing himself, even him who had bound them, thus all but saying unto him, "Truly, thou didst bind us with all safety, and most cruelly, that thou thyself mightest be loosed from the most cruel of all bonds." For every one is shackled with the chains of his own sins; and those bonds are accursed, whereas these for Christ's sake are blessed, and worth many an earnest prayer. For that these bonds can loose those other bonds of sin, he showed to us by things which are matters of sense. Didst thou behold them released, who had been bound with iron? Thou shalt see thyself also delivered from other galling bonds. These bonds, the prisoners' bonds, not those of Paul, I mean, are the effect of those other bonds, the bonds of sins. They who were confined within, were doubly prisoners, and the jailer himself was a prisoner. They indeed were bound both with iron and with sins, he with sins only. Them did Paul loose to assure the faith of him, for the chains which he loosed were visible. And thus too did Christ Himself; but rather in the inverse order. In that instance, there was a double palsy. What was it? There was that of the soul by sins, and also that of the body. What then did the Lord do? "Son," saith He, "be of good cheer, thy sins are forgiven." (Matt. ix. 3–6.) He first loosed the bonds of the real and true palsy, and then proceeds to the other: for when "certain of the Scribes said within themselves, This man blasphemeth; Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins are forgiven, or to say, Arise, and walk? But, that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, and take up thy bed, and go unto thy house." Having wrought the invisible miracle, He confirmed it by the visible, the spiritual by the bodily cure. And why did He do thus? That it might be fulfilled, which is spoken, (Luke xix. 22.) "Out of thine own mouth will I judge thee, thou wicked servant." For what said they? "None can forgive sins, but God alone." Of course, therefore, no Angel, nor Archangel, nor any other created power. This ye have yourselves confessed. And what then ought to be said? If I shall be shown to have forgiven sins, it is fully evident that I am God. However, He said it not thus, but what said He? "But that ye may know that the Son of Man hath power on earth to forgive sins; then saith He to the sick of the palsy, Arise, and take up thy bed, and go unto thy house." (Matt. ix. 6.) When therefore, He would say, I work the more difficult miracle, it is plain that there is no pretext left you, no room for gainsaying about the easier one. Hence it was that He wrought the invisible miracle first, because there were many gainsayers; and then He led them from the invisible to the visible itself.

Surely then the faith of the jailer was no light or hasty faith. He saw the prisoners. And he saw nothing, he heard nothing wrong; he saw that nothing was done by sorcery, for they were singing hymns unto God. He saw that every thing done proceeded from overflowing kindness, for they did not avenge themselves against him, although they had it in their power; for it was in their power to rescue both themselves and the prisoners, and escape; and if not the prisoners, at all events themselves; but they did not do this. Thus did they challenge his reverence, not only by the miracle, but also by their behavior. For how did Paul cry out? "He cried with a loud voice, saying, Do thyself no harm, for we are all here." Thou seest at once his freedom from vain-glory and arrogance, and his fellow-feeling. He said not, "It is for us these wonders have been wrought," but as though he were merely one of the prisoners, he said, "For we are all here." And yet, even though they had not before this loosed themselves, nor had done so by means of the miracle, still they might have been silent, and have set all that were bound at liberty. For had they held their peace, and had they not with their loud crying stayed his hand, he would have thrust the sword through his throat. Wherefore also Paul cried out, because he had been cast into the inner ward: as though he had said, "To thine own injury hast thou done this, that thou hast thrust in so far those that could deliver thee from the danger." However they imitated not the treatment they had received at his hands; though, had he died, all would have escaped. Thou seest that they chose rather to remain in bonds, than to suffer him to perish. Hence too might he reason within himself, "Had they been sorcerers, doubtless they would have set the others at liberty, and have released themselves from their bonds:" (for it is likely that many such had also been imprisoned.) He was the more amazed, in that having often received sorcerers in charge, he had yet witnessed nothing done like this. A sorcerer never would have shaken the foundations, so as to startle the jailer from sleep, and thus render his own escape more difficult.

Now, however, let us proceed to look at the jailor's faith. "And," saith the Scripture, "he called for lights and sprang in, and trembling for fear fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?" He grasped fire and sword, and cried, "Sirs, what must I do to be saved?" "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thy house." (Acts xvi. 29–31.) "This is not the act of sorcerers," he would say, "to deliver a doctrine like this. No mention any where here of an evil spirit." Thou seest how worthy he was to be saved: for when he beheld the miracle, and was relieved from his terror, he did not forget what most concerned him, but even in the midst of so great peril, he was solicitous about that salvation which concerned his soul: and came before them in such a manner as it was meet to come before teachers: he fell down at their feet. "And they spake," it continues, "the word of the Lord, unto him with all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately." (Acts xvi. 32, 33.) Observe the fervency of the man! He did not delay; he did not say, "Let day come, let us see, let us look about us;" but with great fervency, he was both himself baptized, and all his house. Yes, not like most men now-a-days, who suffer both servants and wives and children to go unbaptized. Be ye, I beseech you, like the jailor. I say not, in authority, but in purpose; for what is the benefit of authority, where purpose is weak? The savage one, the inhuman one, who lived in the practice of unnumbered wrongs and made this his constant study, has become all at once so humane, so tenderly attentive. "He washed," it is said, "their stripes."

And mark, on the other hand, the fervency of Paul also. Bound, scourged, thus he preached the Gospel. Oh, that blessed chain, with how great travail did it travail that night, what children did it bring forth! Yea of them too may he say, "Whom I have begotten in my bonds." (Philem. x.) Mark thou, how he glories, and will have the children thus begotten, to be on that account the more illustrious! Mark thou, how transcendant is the glory of those bonds, in that they give lustre not only to him that wore them, but also to them who were on that occasion begotten by him. They have some advantage, who were begotten in Paul's bonds, I say not in respect of grace, (for grace is one and the same,) nor in respect of remission, (for remission is one and the same to all,) but in that they are thus from the very outset taught to rejoice and to glory in such things. "The same hour of the night," it is said, "he took them, and washed their stripes, and was baptized."

And now then behold the fruit. He straightway recompensed them with his carnal things. "He brought them up into his house, and set meat before them, and rejoiced greatly with all his house, having believed in God." For what was he not ready to do, now that by the opening of the prison doors, heaven itself was opened to him? He washed his teacher, he set food before him, and rejoiced. Paul's chain entered into the prison, and transformed all things there into a Church; it drew in its train the body of Christ, it prepared the spiritual feast, and travailed with that birth, at which Angels rejoice. And was it without reason then that I said that the prison was more glorious than Heaven? For it became a source of joy there; yes, if "there is joy in Heaven over one sinner that repenteth," (Luke xv. 7.) if, "where two or three are gathered together in His Name, there is Christ in the midst of them;" (Matt. xviii. 20.) how much more, where Paul and Silas, and the jailor and all his house were, and faith so earnest as theirs! Observe the intense earnestness of their faith.

Read it all at the link.


Finis


Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

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2011/10/08

The Sixteenth Sunday after Trinity MMXI

O LORD, we beseech thee, let thy continual pity cleanse and defend thy Church; and, because it cannot continue in safety without thy succour, preserve it evermore by thy help and goodness; through Jesus Christ our Lord. Amen.

Source of Collect - Bishop Gelasius' Sacrementary [494AD].One is reminded of Psalm 51 purge me with hyssop and I shall be clean and Rev 7:14, washed their robes, and made them white in the blood of the Lamb

Isaiah xii, Psalms 98, 99 | 89, Ephesians iii. 13   &   St. Luke vii. 11

Homilies

Young man, I say unto thee, Arise


 
Homily 
 In closing his homily on the Epistle, Chrysostom wrote,

Thus is it we ought to love our enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties, yet did he all things for their good. Hear his own words. "My heart's desire and my supplication to God is for them that they may be saved." (Rom. x. 1, 2.) And again; "For I bear them witness that they have a zeal for God." And again; "If thou, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree?" (Rom. xi. 24.) How tender, thinkest thou, must be the affection from which these expressions proceed, how vast the benevolence? it is impossible to express it, impossible.

Thus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law. To imitate Him is to love our enemy. Consider it is not thine enemy thou art benefiting, but thyself; thou art not loving him, but art obeying God. Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever. Amen.

Let us pray in the words of Chrysostom 

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

See it all at the link above.  

A thought in closing.  Chrysostom builds a case for this defining virtue of the Christian- Love of enemy. The one who can put aside all  manner of personal mistreatment for the sake of love and Christ's desire is indeed a saint. The one who can shed, like a duck sheds water, insults, deceptions, misunderstandings, slights, cruelty, etc has a righteousness that surpasses the most seemingly pious man who holds a grudge and seeks revenge, who hates his neighbor.  One might say it is far beyond them to act so saintly, but it is a calling that is brought into sharp focus in the homily of Chrysostom at the link, and a virtue we ought to pray for God to give and strengthen us in day by day... we are not perfect however, but we also recall what Paul wrote, "If it be possible, as much as lies in you, live peaceably with all men."

--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/10/01

The Fifteenth Sunday after Trinity MMXI


KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy; and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen.

Source: Bishop Gelasius [494]. Jesus promised us the help of the Holy Spirit to comfort and guide us [Jn 14:26]. In 1 Corinthians 13 Paul tells us it is charity that is profitable.[Barbee & Zahl]

Deuteronomy vii. 6-13, Psalm 97,98 | 79, 80, Galatians vi. 11   &   St. Matthew vi. 24

Homilies

Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these


Photo by Tyson Carroll 2004


Homily 
John Chrysostom  
on Galatians


Ver. 18. "The grace of our Lord Jesus Christ be with your spirit, brethren. Amen."

By this last word he hath sealed all that preceded it. He says not merely, "with you," as elsewhere, but, "with your spirit," thus withdrawing them from carnal things, and displaying throughout the beneficence of God, and reminding them of the grace which they enjoyed, whereby he was able to recall them from all their judaizing errors. For to have received the Spirit came not of the poverty of the Law, but of the righteousness which is by Faith, and to preserve it when obtained came not from Circumcision but from Grace. On this account he concluded his exhortation with a prayer, reminding them of grace and the Spirit, and at the same time addressing them as brethren, and supplicating God that they might continue to enjoy these blessings, thus providing for them a twofold security. For both prayer and teaching, tended to the same thing and together became to them as a double wall. For teaching, reminding them of what benefits they enjoyed, the rather kept them in the doctrine of the Church; and prayer, invoking grace, and exhorting to an enduring constancy, permitted not the Spirit to depart from them. And He abiding in them, all the error of such doctrines as they held was shaken off like dust.

Let us pray in the words of Chrysostom 

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

Have you ever noticed that the new liturgies in the West replaced the use of "spirit"

Before the collect in the liturgy we often here the minister say:

" The Lord be with you"
and the people respond
"And with thy spirit"

The liturgies of the 60-70s to update the language and move to another ancient form, removed "spirit" from this greeting/blessing and response.  Read above how Chrysostom makes a point of this blessing in the epistle of Paul. Rome has revived the Latin Tridentine mass and has restored "spirit" in this liturgical exchange.

Read it all at the link above

Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
--
Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM

2011/09/24

The Fourteenth Sunday after Trinity MMXI

ALMIGHTY and everlasting God, give unto us the increase of faith, hope, and charity; and, that we may obtain that which thou dost promise, make us to love that which thou dost command; through Jesus Christ our Lord. Amen.

Source of Collect: Very earliest of the Sacramentaries [440]. 1 Corinthans 13:13 "now abideth faith, hope, and charity... There are two petitions, to give us increase, and secondly to make us to love reminds us of Romans 6:17... being "obdeient from the heart" [Barbee and Zahl]. See reflection on this collect below relative to Augustine.

Micah vi. 1, Psalm 84, 85 | 74 , Galatians v. 16   &  St. Luke xvii. 11

Homilies

Master, have mercy on us



 


 
John Chrysostom  
on Galatians

Ver. 16. "But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh."

Here he points out another path which makes duty easy, and secures what had been said, a path whereby love is generated, and which is fenced in by love. For nothing, nothing I say, renders us so susceptible of love, as to be spiritual, and nothing is such an inducement to the Spirit to abide in us, as the strength of love. Therefore he says, "Walk by the Spirit and ye shall not fulfil the lust of the flesh:" having spoken of the cause of the disease, he likewise mentions the remedy which confers health. And what is this, what is the destruction of the evils we have spoken of, but the life in the Spirit? hence he says, "Walk by the Spirit and ye shall not fulfil the lust of the flesh."

Ver. 17. "For the flesh lusteth against the Spirit, and the Spirit against the flesh, for these are contrary the one to the other: that ye may not do the things that ye would."

Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by "the flesh," he does not mean the body; if he did, what would be the sense of the clause immediately following, "for it lusteth," he says, "against the Spirit?" yet the body moves not, but is moved, is not an agent, but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, "My soul longeth," (Ps. lxxxiv. 2.) and, "Whatsoever thy soul desireth, I will even do it for thee," (1 Sam. xx. 4.) and, "Walk not according to the desires of thy heart," and, "So panteth my soul." (Ps. xlii. 1.) Wherefore then does Paul say, "the flesh lusteth against the Spirit?" he is wont to call the flesh, not the natural body but the depraved will, as where he says, "But ye are not in the flesh, but in the Spirit," (Rom. viii. 8, 9.) and again, "They that are in the flesh cannot please God." What then? Is the flesh to be destroyed? was not he who thus spoke clothed with flesh? such doctrines are not of the flesh, but from the Devil, for "he was a murderer from the beginning." (John viii. 44.) What then is his meaning? it is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it. For it is not the iron instrument but the murderer, whom we hate and punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body. And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into a charge against it, you ought to accuse the soul likewise. For he that is deprived of the truth is called "the natural man." (1 Cor. ii. 14.) and the race of demons "the spirits of wickedness." (Eph. vi. 12.)

Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ. (Col. i. 24.) Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew. For if the power of God is since "the creation of the world clearly seen, being perceived through the things that are made," (Rom. i. 20.) how could we see them without eyes? and if "faith cometh of hearing," (Rom. x. 17.) how shall we hear without ears? and preaching depends on making circuits wherein the tongue and feet are employed. "For how shall they preach, except they be sent?" (Rom. x. 15.) In the same way writing is performed by means of the hands. Do you not see that the ministry of the flesh produces for us a thousand benefits? In his expression, "the flesh lusteth against the Spirit," he means two mental states. For these are opposed to each other, namely virtue and vice, not the soul and the body. Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light. But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other? For my part, I perceive by their acts that they are not only not contrary but closely accordant and attached one to another. It is not therefore of these that he speaks as opposed to each other, but he refers to the contest of bad and good principles. (Compare Rom. vii. 23.) To will and not to will belongs to the soul; wherefore he says, "these are contrary the one to the other," that you may not suffer the soul to proceed in its evil desires. For he speaks this like a Master and Teacher in a threatening way.

Read it all at the link

Reflection on the collect:

Today's collect is very interesting from the aspect of Augustine versus Pelagius. Augustine said:

Grant what thou commandest and the command what thou wilt.  

See a good short read on the controversy here
See a discussion of the famous prayer of Augustine and Pelagius here

-- Released by Primus Pilus
Legio Christi-Ecclesia Militans
"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" [St. Paul's Epistle to the Romans 14:19]

* ORDO CENTURIONUM * IN HOC SIGNO VINCES * TIME DEUM ET OPERARE IUSTITIAM