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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]

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2011/09/17

The Thirteenth Sunday after Trinity MMXI

ALMIGHTY and merciful God, of whose gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so run to thy heavenly promises, that we fail not finally to attain the same; through Christ our Lord. Amen.

Source of Collect: Bishop Leo I [440-461] Sacramentary 

Deuteronomy xxiv. 10, Psalms 81, 82 | 73; Galatians iii. 16   &  St. Luke x. 23 

Homilies 


John Chrysostom
on Galatians

"Now to Abraham were the promises spoken and to his seed. 

He saith not, And to seeds, as of many; but as of One, And to thy seed, which is Christ. Now this I say, A covenant, confirmed before hand by God the Law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. For if the inheritance is of the Law, it is no more of promise: but God hath granted it to Abraham by promise." 

Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, "I speak after the manner of men," that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man's covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable. 

Read it all at the link

Saved by Grace through Faith.  Read Paul.  Have Vigilance.. Beware of any congregation of men who attempt to peddle another gospel that would annul the promise of God to his elect. "The promise by faith of Jesus Christ might be given to them that believe"

Finis

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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

2011/09/10

The Twelfth Sunday after Trinity - MMXI


 

ALMIGHTY and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving unto us that that our prayer dare not presume to ask, through Jesus Christ our Lord. Amen.

Source of Collect: Leo [460], revised by Gelasius [494]. (An 1662 revision by Bishop Cosin added and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. [Barbee and Zahl]



 
Jesus-heals-bytheway

He hath done all things well



 
 

2 Cor iii. 1.
John Chrysostom [ca 400AD]

 
Are we beginning, again to commend ourselves? or need we, as do some, epistles of commendation to you or letters of commendation from you?

He anticipates and puts himself an objection which others would have urged against him, 'Thou vauntest thyself;' and this though he had before employed so strong a corrective in the expressions, "Who is sufficient for these things?" and, "of sincerity…speak we." (2 Cor. ii. 16, 17.) Howbeit he is not satisfied with these. For such is his character. From appearing to say any thing great of himself he is far removed, and avoids it even to great superfluity and excess. And mark, I pray thee, by this instance also, the abundance of his wisdom. For a thing of woeful aspect, I mean tribulations, he so much exalted and showed to be bright and lustrous, that out of what he said the present objection rose up against him. And he does so also towards the end. For after having enumerated numberless perils, insults, straits, necessities, and as many such like things as be, he added, "We commend not ourselves, but speak as giving you occasion to glory." (2 Cor. v. 12.) And he expresses this again with vehemence in that place, and with more of encouragement. For here the words are those of love, "Need we, as do some, epistles of commendation?" but there what he says is full of a kind of pride even, necessarily and properly so, of pride, I say, and anger. "For we commend not ourselves again," saith he, "but speak as giving you occasion to glory;" (2 Cor. v. 12.) and, "Again, think ye that we excuse ourselves unto you? For in the sight of God speak we in Christ. For I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not." (ib. xii. 19, 20.) For to prevent all appearance of a wish to flatter, as though he desired honor from them, he speaketh thus, "I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not." This however comes after many accusations ; But in the beginning he speaketh not so, but more gently. And what is it he saith? He spoke of his trials and his perils, and that every where he is conducted as in procession by God in Christ, and that the whole world knoweth of these triumphs. Since then he has uttered great things of himself, he urges this objection against himself, "Are we beginning again to commend ourselves?" Now what he saith is this: Perchance some one will object, 'What is this, O Paul? Sayest thou these things of thyself, and exaltest thyself?' To do away then with this suspicion, he saith, We desire not this, that is, to boast and exalt ourselves; yea, so far are we from needing epistles of commendation to you that ye are to us instead of an epistle. "For," saith he,

"Ye are our epistle."

Read it all at the link above
 
A thought:  Paul's letter and Chrysostom's homily are valid for this day.  Measure the worth of any minister based upon his heart, his pure thoughts, his fideliety to the faith once delivered, and his witness as evidenced in the life of the cure for which he cares, but not upon the papers and letters he may or may not present. Hell is paved with the skulls of doctors of theology who had glowing commendations from others, but they knew not Christ -- nor he them.
 
For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.
[2 Corinthians 2:17 ]
 
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

2011/09/03

The Eleventh Sunday after Trinity MMXI


O GOD, who declarest thy almighty power chiefly in showing mercy and pity; Mercifully grant unto us such a measure of thy grace, that we may obtain thy gracious promises, and be made partakers of thy heavenly treasure; through Jesus Christ our Lord. Amen.

Source: Gelasius [492-496]. This is the orignial as Cranmer translated it faithfully, It it was altered in the 1662 update by adding the phrase " running the way of thy commandments" The Collect's emphasis on Grace, compliments the story of the Pharisee and the Publican praying in today's Gospel story from Luke. Latin Latin

Isaiah xxvi. 12, Psalms 63, 64 | 54, 55 , 1 Corinthians xv. 1    St. Luke xviii. 9

Homily



 
pharisee

God be merciful to me a sinner


  Homily XXXVIII.
1 Cor. xv. 1, 2
John Chrysostom [ca 400 AD]
Chrysostom


Verse 1 & 2: Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand; by which also ye are saved: in what words I preached it unto you.

Having finished the discourse of spiritual gifts, he passes to that which is of all most necessary, the subject of the resurrection. For in this too they were greatly unsound. And as in men's bodies, when the fever lays actual hold of their solid parts, I mean the nerves and the veins and the primary elements, the mischief becomes incurable unless it receive much attention; just so at that time also it was like to happen. Since to the very elements of godliness the mischief was proceeding. Wherefore also Paul uses great earnestness. For not of morals was his discourse henceforth nor about one man's being a fornicator, another covetous, and another having his head covered; but about the very sum of all good things. For touching the resurrection itself they were at variance. Because this being all our hope, against this point did the devil make a vehement stand, and at one time he was wholly subverting it, at another his word was that it was "past already;" which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying, "Of whom is Hymenœus and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." (2 Tim. ii. 17, 18.) At one time then they said thus, but at another that the body rises not again but the purification of the soul is the resurrection.

Read it all at the link

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Editor's Note:

 Chrysostom could have easily preached this homily today! Beware of the vain inventions of those who profess Christianity while castings its tenets, such as the bodily resurrection of Christ and our coming resurrection, into a dustbin of religious fables and beliefs.   Believe as you may; only please don't proclaim such heretical beliefs in Christ's name.  Survey findings here http://www.religioustolerance.org/resurrec8.htm . 


--
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