The Sunday called Sexagesima

the second Sunday before Lent 
Augustine on Psalm CXXXIX
Sexagesima Home

O LORD God, who seest that we put not our trust in any thing that we do; Mercifully grant that by thy power we may be defended by protection of the Doctor of the Gentiles against all adversity; through Jesus Christ our Lord. Amen.

Source: Sacrmentary of Bishop Gregory of Rome. 

  Psalm 33, 93 | 139;   ii Corinthians xi. 19   &   St. Luke viii. 4

Homily of Augustine on Psalm 139

For thou hast possessed my reins: thou hast covered me in my mother's womb.

 COMMENT

A few weeks ago folk gathered in the United States on the Washington Mall and at churches in Washington to protest the US Supreme Court decision of 1973 that allowed abortion. The polls today say that the opinions concerning abortion are shifting toward life. The organization"NOW" is upset because Focus on the Family is planning to team with a football star for an advertisement for life and family. He is at the Super Bowl because his mother bravely chose life.

Today's psalm is one of the key scriptures that concerned Christians cite in defense of life. Let us now read some of what Augustine told his congregation.

Behold Thou, Lord, hast known all my last doings, and the ancient ones". ...

"Thou hast fashioned me, and hast laid Thine hand upon me." "Fashioned me," where? In this mortality; now, to the toils whereunto we all are born. For none is born, but God has fashioned him in his mother's womb; nor is there any creature, whereof God is not the Fashioner.

We have discovered the means by which God accomplishes this miracle. It is in the  genetic code that God fashions in the instant of conception in the mother's womb when man and woman unite and a life is created. 

Now then, some who present themselves as religious leaders in our society endorse, even bless, the destruction of these babes which God has created, and by the most inhumane type of slaughter. It is important that all clearly understand what is entailed (caution: the techniques describe on this site are accurate and horrible) http://www.prolife.com/ABORMETH.html

There are  churches that have joined hands with this abomination (e.g., TEC and RCRC) and have actively and officially petitioned the US Congress to fund  abortions with tax dollars -- collected from a people who are for the most part against abortion.  

Meanwhile, others take a strong stand for life  (e.g. RCC, OCA, PCA, LCMS, etc. and see also this resolution from the TEC Diocese of South Carolina against the TEC & RCRC ) Many have taken a personal stand and signed the Manhattan Declaration: A Call to Christian Conscience, which has become a grassroots protest against government's actions that destroy life, diminish the institution of marriage, and curtail freedom of religion.

What of early Christians...well they held the same belief as the Jew.  Flavius Josephus, a Jewish historian of the 1st Century who was present at the destruction of Jerusalem in AD70 when Christianity was still considered a sect of the Jews, wrote, "The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing humankind." [*]  Of course, he spoke here of the same law that our Lord did, the Commandment that thou shalt do no murder.

I cannot help but wonder whether they who perpetuate this holocaust in the womb may be of those whom Augustine says, in this homily,

For there is another "latest" for certain wicked ones, to whom it shall be said, "Go ye into everlasting fire." ...

Finally, let us consider the collect for today, drawn from the Sacramentary of Gregory I of Rome. I hope we can all acknowledge that the words of Saint Paul, the Doctor to the Gentiles, have served us well through the centuries, and through God's power we have been defended and protected from heresies such as calling abortion a blessing. Paul, a servant of Christ, has left us a legacy that has guided us in running our race in the way of the Commandments, toward that ultimate prize.  Glory be to God!

Finis

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Fwd: Septuagisma Sunday

---------- Forwarded message ----------
From: Legio Christi <primus.pilus@gmail.com>
Date: Sat, Jan 30, 2010 at 8:58 AM
Subject: Septuagisma Sunday
To: Centurions ListServe <order-of-centurions@googlegroups.com>

The Sunday called Septuagesima
the third Sunday before Lent

Septuagesima Home

O LORD, we beseech thee favourably to hear the prayers of thy people; that we which are justly punished for our offences, may be mercifully delivered by thy goodness, for the glory of thy Name; through Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Ghost ever, one God, world without end. Amen.

Source: Sacramentary of Bishop Gregory of Rome [600 AD]. The collect shows the great stress that Gregory knew from all sorts of calamities and threats - often perceived directly as a result of the sin of the nation. Note the penitent tone of the collect in this somber season. This pre-Lenten season of three Sundays was instituted in about 700. Septuagesima is the pre-Lent Sunday approximately 70 days before Easter.

Gen 1   Psalms 8, 148 | 104;   1 Corinthians ix. 24   &   St. Matthew xx. 1

Homily of Augustine on the Gospel

Comment

Today at the link one may read Augustine's homily on the parable of the Householder and the Laborers. Before he addresses the parable, he writes of God the Good Husbandman:

 "God cultivateth us." For that we cultivate God, there is no need to be proved to you. For all men have this on their tongue, that men cultivate God, but the hearer feels a kind of awe, when he hears that God cultivates man; because it is not after the ordinary usage of men to say, that God cultivateth men, but that men cultivate God. We ought therefore to prove to you, that God also doth cultivate men; lest perchance we be thought to have spoken a word contrary to sound doctrine,  and men dispute in their heart against us, and as not knowing our meaning, find fault with us. I have determined therefore to show you, that God doth also cultivate us; but as I have said already, as a field, that He may make us better. Thus the Lord saith in the Gospel, "I am the Vine, ye are the branches, My Father is the Husbandman." What doth the Husbandman do? I ask you who are husbandmen. I suppose he cultivates his field. If then God the Father be a Husbandman, He hath a field; and His field He cultivateth, and from it He expecteth fruit. 

I recall Paul's words to the Corinthians in his first epistle: 

 "I have planted, Apollos watered; but God gave the increase.  So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase .... ye are God's husbandry... 

We remember that in the physical church militant there coexists God's wheat and Satan's tares together [Matt xiii. 18]. We may consider Augustine's words and watch for those who "have spoken a word contrary to sound doctrine" in our day.  Test every strange doctrine against the only true rule we have, and that is the unchangeable Word of God. Beware of those who claim they have a Word from the Holy Spirit to lead them -- and not the doctrine of the Church based on scripture. Look for the good fruits of God's husbandry in the lives of his saints, but for the hand of Satan in those hypocrites, frauds, and snake-oil salesmen who rob the flock [1Cor vi.10]

Finis

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"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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The Third Sunday after the Epiphany

Augustine on Psalm XXVII
Home of the Third Sunday after Epiphany

ALMIGHTY and everlasting God, mercifully look upon our infirmities, and in all our dangers and necessities stretch forth thy right hand to help and defend us; through Jesus Christ our Lord. Amen.

Originally related to the epistle appointed for this Sunday of Matthew 8:1-13 where Jesus put forth his hand

2 Ch 20:1-19, Psalms 20, 21 | 27, 29   Romans xii. 16   &   St. John ii. 1 
Homily of Augustine on Psalm XXVII

 

  quit thyself like a man

Comment

Augustine wrote of Psalm 27, in the last verse,

 "Wait on the Lord, quit thyself like a man: and let thy heart be strong, yea wait on the Lord" (ver. 14). But when shall this be? It is arduous for a mortal, it is slow to a lover: but listen to the voice, that deceiveth not, of him that saith, "Wait on the Lord." Endure the burning of the reins manfully, and the burning of the heart stoutly. Think not that what thou dost not as yet receive is denied thee. That thou faint not in despair, see how it is said, "Wait on the Lord."

The King James Version, based on the Masoretic text reads: Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

The Orthodox Study Bible, based upon the LXX is similar: Wait upon the Lord, be courageous, and strengthen your heart, and wait upon the Lord.

 This psalms has the title: "Of David, before he was anointed"  The Orthodox Study Bible says the first verse is used before the epistle in the sacrament of Baptism, when the faithful declare war against Satan and his minions. 

We are called upon to be courageous, to not faint when confronted with temptations and threats, but to take heart, call and wait upon the Lord, and march forward.  

Paul wrote, Watch ye, stand fast in the faith, quit you like men, be strong. [1 Cor 16:13]

This call to manhood has been a part of being a Christian Soldier for as long as there have been those who followed Jesus.  Stephen, and the early martyrs that we read of week by week, set a standard of courage in the face of persecution and certain death that should inspire one to "quit thyself like a man". So did John and Peter when confronted with the council and persecution. Jesus gave fair warning to his disciples of what was to come, and gave them his example in his passion of how to confront it.

Examples: 

This very week, one of our warrior centurions reminded me of Martin of Tours (whose name means the brave, the courageous). Martin had been called as a youth to Christ, and in his adulthood followed the footsteps of his father, who was a tribune, and entered the heavy cavalry. After his military service, he formed a monastery  and led a campaign against pagan worship and heretics.  Luther was named after him and baptized on his day, 11 November. Martin is the patron saint of the Army Quartermaster Corps.

Another centurion this week reminded me of that famous statement that the martyr Latimer made to Ridley as they awaited the fires of the stake to consume them; he said, Play the man, Master Ridley; we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out. ...

In an article by Dennis Prager entitled "Is America Still Making Men",  Prager sees in a post-modern culture of a confused growing segment of the population  who generally do not measure up to this standard of manhood, shirk responsibility, and fear commitment.

I am reminded of history and this old saying when James I ascended to the throne of England: Rex fuit Elizabeth: nunc est regina Jacobus

Therefore men, keep watch,  guard yourself, follow the examples we have in the Church tradition and scriptures of true Christian men. Ladies, support your men and challenge them to rise to that standard of manhood established in scripture.

May Almighty God mercifully look upon the infirmities of our culture and stretch forth his mighty arm to protect, guide, and embolden his elect to stand firm in the faith and to quit themselves like men.

 Rise up, O men of God!

Rise up, O men of God

Have done with lesser things.

Give heart and mind and soul and strength

To serve the King of kings.

Rise up, O men of God!

The kingdom tarries long.

Bring in the day of brotherhood

And end the night of wrong.

Rise up, O men of God!

The church for you doth wait,

Her strength unequal to her task;

Rise up and make her great!

Lift high the cross of Christ!

Tread where His feet have trod.

As brothers of the Son of Man,

Rise up, O men of God!

finis

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The Second Sunday after the Epiphany

The Baptism of Christ 
Homily of Augustine on Psalm XCVII
Home -- Second Sunday after Epiphany

ALMIGHTY and everlasting God, who dost govern all things in heaven and earth; Mercifully hear the supplications of thy people, and grant us thy peace all the days of our life; through Jesus Christ our Lord. Amen.

Archbishop Cranmer translated this from Latin. Originally a prayer for outward peace.

In the Early Church, the birth of Christ, the Magi visit, and Baptism were all celebrated on the 6th. The Protestant Episcopal Church moved the baptism Gospel to the 2nd Sunday after Epiphany, to remember this event during Epiphanytide and so we have it today. The Lutheran Church remembers the Baptism on Third Sunday after Christmas. The Latin Church remembers it on the First Sunday after Epiphany. The Orthodox Church continues to celebrate the Baptism on the Theophany, 6 January, with the visit of the Magi. Theophany literally means "Manifestation of God".

Psalms 96, 97| 45, 46,   Romans xii. 6  &   St. Mark i. 1 
Homily of Augustine on Psalm XCVII

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 COMMENT

This Sunday in the American 1928 Prayer Book the Holy Baptism of our Lord is remembered as part of the Epiphany Season. This remembrance is anciently observed by the Orthodox church on the Epiphany of 6 January. Baptism, and membership in the Body of Christ, has become a issue as some heretofore orthodox churches begin to ignore its importance and meaning. In one recent service in an Episcopal Church the baptismal vows were changed to remove reverences to a one belief and salvation in Christ,to  which an atheist godfather vowed to guide the child. In other instances the ancient custom of requiring baptism before communion has be tossed aside, again by those who claim a catholic base. These trends are troublesome to any orthodox  Christian who recognizes Baptism and Communion as the two key sacraments for the Christian community: those ordained by our Lord. They are even more so to one who ascribes to the early Church Fathers traditions.

Let us turn now to one of the appointed psalms, 97, and hear what good Bishop Augustine had to say as he touches on the matter of baptism,

"Sion heard of it, and rejoiced"

What did Sion hear? That all His Angels worship Him....For the Church was not as yet among the Gentiles; in Judaea the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized. But ye know what happened, that they might be baptized: the reader indeed hath not reached this point, but, nevertheless, some recollect; and let those who do not recollect, hear briefly from me. The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. And because Cornelius and his household were Gentiles, and uncircumcised: lest they might hesitate to give the Gospel to the uncircumcised: before Cornelius and his household were baptized, the Holy Spirit came, and filled them, and they began to speak with tongues. Now the Holy Spirit had not fallen upon any one who had not been baptized: but upon these It fell before baptism. For Peter might hesitate whether he might baptize the uncircumcised: the Holy Spirit came, they began to speak with tongues; the invisible gift was given, and took away all doubt about the visible Sacrament; they were all baptized....What did Sion hear, and rejoice at? That the Gentiles also had received the word of God. One wall had come, but the corner existed not as yet. The name Sion is here peculiarly given to the Church which was in Judaea. "Sion heard of it, and rejoiced: and the daughters of Judah were glad." Thus it is written, "The apostles and brethren that were in Judaea heard." See if the daughters of Judaea rejoiced not. What did they hear? "That the Gentiles had also received the word of God."...Therefore, "The daughters of Judah rejoiced because of Thy judgments, O Lord." What is, because of Thy judgments? Because in any nation, and in any people, he that serveth Him is accepted of Him: for He is not the God of the Jews only, but also of the Gentiles.

Augustine rightly recognizes the great importance of  baptism as he recounts the story of Centurion Cornelius, and how God had sent his Holy Spirit upon the Cornelius household as a sign to Peter and his fellows. Based upon this sacrament of Baptism, these Gentiles were accepted into the physical, visible, body of Christ, which is the Church and into full fellowship with the disciples. Based on the will and sovereignty of God, they were chosen and baptized in the Spirit. 

Let us not follow the folly of those who cast aside the traditions and symbols of our faith for the sake of some imagined "inclusion". Let us stand firmly grounded in our appreciation for the great work God is doing in the elect according to his unfathomable will. Let us stand in awe of his continuing work in the Church through these great sacraments and approach them with rejoicing and reverent fear instead of indifference and apathy--or worse. Finally, let us proclaim the Gospel to all, and receive all faithful called by God into the fellowship of the Church according to the ancient sacraments.

Historical note: Augustine says "The reader has not yet reached this point". In the church of the age and place of Augustine, lectio coninua was the rule for daily readings in the church. I take from this, that the reader is the office of the lesser ministers who were appointed to read from the Epistles. They were known as Epistlers in some churches and subdeacons today (which we have at least one in the Order) The Deacon read the Gospel, and the cantor led the singing of psalms. Other readers would read from the OT Law and Prophets.

Finis

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The First Sunday after the Epiphany

Augustine on Psalm XLVIII
Sunday after Epiphany Home

O LORD, we beseech thee mercifully to receive the prayers of thy people who call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen.

Source Sacramentary of Bishop Gregory of Rome [600 AD]. It is based on James 4:17, John 13:17, and Luke 12:47 -[Barbee and Zahl]

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, who know thee now by faith, may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. Amen.

Isaiah lx. 1, Psalm 47, 48 | 66, 67;   Romans xii. 1   &   St. Luke ii. 41 
Homilies

Comment

Today, we continue to celebrate the Epiphany, remembering the visitation of our Lord by the wise men following the star.  We also examine psalm 48 through the understanding of  Augustine. The psalm reads,

 For lo, the kings of the earth were gathered, and gone by together. They marvelled to see such things; they were astonished,

Augustine commented,

. "For, lo, the kings of the earth are gathered together" (ver. 3). Behold now those sides of the North, see how they come, see how they say, "Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it." "And have come together in one." In what one, but that "corner-stone"? "They saw it, and so they marvelled" (ver. 4). After their marvelling at the miracles and glory of Christ, what followed? "They were troubled, they were moved" (ver. 5), "trembling took hold upon them." Whence took trembling hold upon them, but from the consciousness of sins? Let them run then, king after a king; kings, let them acknowledge the King. Therefore saith He elsewhere, "Yet have I been set by Him a King upon His holy hill of Sion."  ...A King then was heard of, set up in Sion, to Him were delivered possessions even to the uttermost parts of the earth. Kings behoved to fear lest they should lose the kingdom, lest the kingdom be taken from them. As wretched Herod feared, and for the Child slew the children. But fearing to lose his kingdom, he deserved not to know the King. Would that he too had adored the King with the Magi: not by ill-seeking the kingdom, slain the Innocents, and perished guilty. For as concerning him, he destroyed the Innocents: but as for Christ, even a Child, the children dying for Him did He crown. Therefore behoved kings to fear when it was said, "Yet have I been set a King by Him upon His holy hill of Sion," and inheritance to the uttermost parts of the earth shall He give Him, who set Him up King....Thence also this is said to them, "Understand now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling."

This verse and paragraph strike me as prophetic of kings who would come to know Christ as Sovereign. I am reminded of  great Christian regents who were notable defenders of the faith and examples to their subjects such as Roman Emperor Saint Constantine the Great, Roman Emperor Justinian the Great, King Albert the Great of England, King Saint Louis of France, Queen Saint Margaret of Scotland, and a host of others.  

As today's appointed collect states so well, God grant our latter-day regents such wisdom fear God and to seek Jesus in prayer as Sovereign, to know the good they ought to do, and the power to do what is right.

Finis
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"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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The Second Sunday after Christmas

 
Augustine on Psalm CX
Christmas 2 Home

ALMIGHTY God, who hast poured upon us the new light of thine incarnate Word; Grant that the same light enkindled in our hearts may shine forth in our lives; through Jesus Christ our Lord. Amen.

Isaiah lxi. 1, Psalms LXXXV, LXXXVII | XC, XCI   &  St. Matthew ii. 19 
Homilies

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Make Thy right hand so well known 

Psalm 90

Today we examine Augustine's treatment of Psalm 90. This Psalm had a title indicating it was of Moses, but Augustine rightly points out that it was not written by Moses, but merely reminded the editors of some attributes of Moses.  Augustine weaves together the Old Testament and the New Testament as he considers the role of Moses as the lawgiver and prophet of our Lord.  This is a fairly lengthy sermon; I'd like to focus today on the 12th verse and Augustine's insights; he wrote:

 "Make Thy right hand so well known"  This is the reading of most of the Greek copies: not of some in Latin, which is thus, "Make Thy right hand well known to me." What is, "Thy right hand," but Thy Christ, of whom it is said, And to whom is the Arm of the Lord revealed?  Make Him so well known, that Thy faithful may learn in Him to ask and to hope for those things rather of Thee as rewards of their faith, which do not appear in the Old Testament, but are revealed in the New: that they may not imagine that the happiness derived from earthly and temporal blessings is to be highly esteemed, desired, or loved, and thus their feet slip,  when they see it in men who honour Thee not: that their steps may not give way, while they know not how to number Thine anger. Finally, in accordance with this prayer of the Man that is His, He has made His Christ so well known as to show by His sufferings that not these rewards which seem so highly prized in the Old Testament, where they are shadows of things to come, but things eternal, are to be desired. The right hand of God may also be understood in this sense, as that by which He will separate His saints from the wicked: because that hand becomes well known, when it scourgeth every son whom He receiveth, and suffers him not, in greater anger, to prosper in his sins, but in His mercy scourgeth him with the left, that He may place him purified on His right hand. The reading of most copies, "make Thy right hand well known to me," may be referred either to Christ, or to eternal happiness: for God has not a right hand in bodily shape, as He has not that anger which is aroused into violent passion. 

The meaning of "Right Hand" and "Right Arm" in scripture and in ancient language is of militant action and authority, as the right hand wields the sword and executes the will of the sovereign. The allusion of Christ as the right hand of God points to his role in the Trinity as the actor when God wills.  It was Christ Militant  through whom all things were made. It was Christ Militant who led the people out of Egypt as a flame. It was Christ Militant who was at Jericho standing outside of the gate with sword. It was Christ Militant with the Holy Ghost who went forth from the tent of Abram and destroyed the Sodomites in fire and brimstone. It was Christ Militant who was Lord to David and  led him through the valley of the shadow of death. It is Christ Militant who came into the world and destroyed death for his sheep. It is Christ Militant who sits at the RIGHT HAND of GOD, and it shall be Christ Militant who comes again in power and might to judge the earth and to finally crush the head of Satan, put all things under his feet, and offer them to God the Father.  The elect know Christ, for God has called them as his sheep and has revealed to them his Son; they know his voice and follow him as the Body of Christ, the action arm of God here on earth, the Church Militant. 

Augustine wrote elsewhere: "By the expression 'right hand,' understand the power which this Man, chosen of God received, that He might come to judge, who before had come to bejudged."

[see Thomas Aquinas on this expression]

Finis 

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"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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The First Sunday after Christmas

 
Homily of St. Augustine on Psalm VIII
First Sunday after Christmas Home

ALMIGHTY God, who hast given us thy only-begotten Son to take our nature upon him, and as at this time to be born of a pure virgin; Grant that we being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit; through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same Spirit ever, one God, world without end. Amen.

Galatians iv. 1, Psalm II, VIII | LXXXIX   &  St. Matthew i. 18

Homily

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"What is man, that Thou art mindful of him? 

or the son of man, that Thou visitest him?"

This Sunday, the first after Christmas, we look at Augustine of Hippo in his examination and interpretation of Psalm 8.  Augustine approaches his study from the point of view that the  Churches represent the wine-presses and threshing floors, but there are mixed both the wheat and the chaff that will be separated by the Lord Jesus into those of his true Church and those not.

I would direct our attention in this Christmastide to the verse quoted above and part of Augustine's exegesis. "What is man, that Thou art mindful of him? or the son of man, that Thou visitest him?"

 Therefore was the son of man first visited in the person of the very Lord Man, born of the Virgin Mary. Of whom, by reason of the very weakness of the flesh, which the Wisdom of God vouchsafed to bear, and the humiliation of the Passion, it is justly said, "Thou hast lowered Him a little lower than the Angels" (ver. 5). But that glorifying is added, in which He rose and ascended up into heaven; "With glory," he says, "and with honour hast Thou crowned Him; and hast set Him over the works of Thine hands" (ver. 6). Since even Angels are the works of God's hands, even over Angels we understand the Only-begotten Son to have been set; whom we hear and believe, by the humiliation of the carnal generation and passion, to have been lowered a little lower than the Angels. 

On Christmas I came across an article through a Facebook group by a person who claimed that evidence and history proved the Gospel accounts of the birth of our Lord to be false, and proceeded then to offer reasons why they should not be accepted as fact, but only myth (in the meaning of not factual, fantasies, made up to serve an agenda of the church some years later.) In my opinion this person was not a Christian. A Christian by all definition of the Church will hold the historic Apostolic Baptismal Creed to be literally true. So the popular article which took potshots at the gospels of St. Luke and St. Matthew is a lie, and the work of the Father of Lies. The German biblical critics, those who rejected any miracle, the birth, the resurrection, and the power of the Holy Spirit, were the latter-day authors of this heresy which has so poisoned many a seminary classroom.  Shall we believe their denials and explanations created some 1800 years after the fact, or,  rather believe the word of St. Luke, companion of Paul, who credited his Gospel and account of Acts to the Apostles and claimed his source as eye witnesses who still lived, likely including  Mary, the mother of our Lord?  

The author was not a cleric, but one will hear this heresy from the pulpit, and then watch as these people turn and rehearse the very creed affirming these truths. Who shall you believe; he who in one minute refutes, and in the next pretends to "affirm", or the evangelists?

So in the matter of Christ's birth this season, let our anthem be like that of the Angles: 

Glory to God in the highest and, on earth, peace to men of Good will.

[The interpretation of the Angelic hymn, "men of Good will", is correct, and reflects the fact that God's peace is not for all the world, but for those men of Good will.  It varies from some popular translations that we see, but nonetheless is correct; here is the Latin, Glória in excélsis Deo et in terra pax homínibus bonæ voluntátis. meaning, "Glory to God in the highest and, on earth, peace to men of good will." see more here http://www.chastitysf.com/peace.htm.  Herod, for instance, did not share in this divine peace at the time of the birth; think you that those who attack the Apostolic faith today do?]

Finish

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The Fourth Sunday in Advent

Augustine on Psalm CI
Advent Four Home

O LORD, raise up, we pray thee, thy power, and come among us, and with great might succour us; that whereas, through our sins and wickedness, we are sore let and hindered, thy bountiful grace and mercy may speedily help and deliver us; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be honour and glory, world without end. Amen.

Source: Bishop Gelasius of Rome Sacramentary [464 AD]. The 1662 edition added the "running the race that is before us" "Succor" is to run to help, while "sore let" is to thwart, hinder

Philippians iv. 4, Psalms 98, 99 | 101, 103   &  St. John i. 19.

Homily of Augustine on Psalm CI

Comment

Augustine examines Psalm 101 in today's homily. I very much commend it to all centurions.  I'd suggest a reading of the psalm first, and then the homily. It is all about breaking fellowship with those in the Church who have strayed apart from the teachings and practice of the Christian folk, those who do not heed the call of their brethren to walk straight. Many years ago I read somewhere in CS Lewis of the concept of Evil being opposite from that which is good, and the idea of bent or crooked folk. I think I know where he got it in reading Augustine here.

He wrote,

. "The wicked heart hath not cleaved unto me."...The heart of a man, who wisheth not anything contrary to any that God wisheth, is called straight....If therefore the righteous heart followeth God, the crooked heart resisteth God. Suppose something untoward happeneth to him, he crieth out, "God, what have I done unto Thee? What sin have I committed?" He wisheth himself to appear just, God unjust. What is so crooked as this? It is not enough that thou art crooked thyself: thou must think thy rule crooked also. Reform thyself, and thou findest Him straight, in departing from whom thou hast made thyself crooked. He doth justly, thou unjustly; and for this reason thou art perverse, since thou callest man just, and God unjust. What man dost thou call just? Thyself. For when thou sayest, "What have I done unto Thee?" thou thinkest thyself just. But let God answer thee: "Thou speakest truth: thou hast done nothing to Me: thou hast done all things unto thyself; for if thou hadst done anything for Me, thou wouldest have done good. For whatever is done well, is done unto Me; because it is done according to My commandment; but whatever of evil is done, is done unto thee, not unto Me; for the wicked man doth nothing except for his own sake, since it is not what I command." When ye see such men, brethren, reprove them, convince and correct them: and if ye cannot reprove or correct them, consent not to them. 

How true are his words this day! How bent and crooked have some become, so that they attempt to bend the rule of God to conform to their own corruption. I did a search on Google and found that in the Space Trilogy Lewis referred to Satan as the Bent One. I had recommended the Space Trilogy to one of our centurions this week for a bit of leisure reading and would recommend it to all. http://en.wikipedia.org/wiki/The_Space_Trilogy.   

 the Crooked shall be made straight....

I pray all have a very Merry Christmas this coming Friday.

finis

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The Third Sunday in Advent

Augustine on Psalm XCIV
Advent Three Home

LORD, we beseech thee, give ear to our prayers, and by thy gracious visitation lighten the darkness of our heart, by our Lord Jesus Christ. Amen

Source: Collect-Middle Ages-found in 1549 COE Prayer Book.

Psalms 52, 53 | 93, 94 , 1 Corinthians iv. 1   &  St. Matthew xi. 2

Homily of Augustine on Psalm XCIV

For the LORD will not fail his people; neither will he forsake his inheritance;

 Until righteousness turn again unto judgment: all such as are true in heart shall follow it. 

Comment

This week we will consider a portion of the Psalm 94, and the examination of Augustine.  Before we do however, please note today's collect, and its bidding, and also the appointed Epistle of 1 Cor iv, where Paul wrote, " he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts"  Do you see how this collect touches today's epistle.  Coincidentally, Paul's words concerning the judgment of the Lord in the final day is a central subject of Augustine's sermon. I encourage you to read it all, but be forewarned it is a long one. Should you tire, skip to paragraph 19 and hear Augustine as he encouraged his listeners in the 5th century

 Attend, that we may be in Christ's name brave Christians: the remainder of the Psalm is but a little, let us not be weary. For how can he be strong in doing, who faileth in hearing? The Lord will help us to expound unto you the remainder. Attend then

Let us then attend to one section that I think best captured some signs of  our times. Augustine wrote,

 "Until righteousness," he saith, "turn again unto judgment, and all they that have it are right in heart" (ver. 15). Listen now, and gain righteousness: for judgment thou canst not yet have. Thou shouldest gain righteousness first; but that very righteousness of thine shall turn unto judgment. The Apostles had righteousness here on earth, and bore with the wicked. But what is said unto them? "Ye shall sit on twelve thrones, judging the twelve tribes of Israel." Their righteousness therefore shall turn unto judgment. For whoever is righteous in this life, is so for this reason, that he may endure evils with patience: let him suffer patiently the period of suffering, and the day of judging cometh. But why do I speak of the servants of God? The Lord Himself, who is the Judge of all living and dead, first chose to be judged, and then to judge. Those who have righteousness at present, are not yet judges. For the first thing is to have righteousness, and afterwards to judge: He first endureth the wicked, and afterwards judgeth them. Let there be righteousness now: afterwards it shall turn again unto judgment. And so long He endureth wicked men, as God doth will, as long as God's Church shall endure them, that she may be taught through their wickedness. Nevertheless, God will not cast off His people, "all such as have it are right in heart." Who are those who are right in heart? Those whose will is the will of God. He spareth sinners: thou dost wish Him at once to destroy sinners. Thy heart is crooked and thy will perverted, when thy will is one way and the will of God another. God wisheth to spare sinners: thou dost not wish sinners spared. God is of long-suffering to sinners: thou dost not wish to endure sinners....Wish not to bend the will of God to thy will, but rather correct thy will to His. The will of God is like a rule: behold, suppose, thou hast twisted the rule: whence canst thou be set straight? But the rule itself continueth straight: for it is immutable. As long as the rule is straight, thou hast whither to turn thyself, and straighten thy perversity; thou hast a means of correcting what is crooked in thee. But what do men will? It is not enough that their own will is crooked; they even wish to make the will of God crooked according to their own heart, that God may do what they themselves will, when they ought to do that which God willeth.... 

What did he say? God's rule is immutable, it continues straight.  Post modern clerics preach a different Gospel. They will claim they hear a spirit telling them to ignore the words of the Apostles, and to rather listen to the spirit of the age who has truth. They will claim there is not truth, but truths according to one's understanding. They claim God is doing a new thing, as if they had access to the truth of God and 1,900 years of other Christians did not. They hear not, they will change not, but will glory in their crooked and perverse hearts. 

The Apostle says in today's epistle,  judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. These folk and those they lead may yet turn from sin. The Lord may set a light of truth in their hearts, and they may turn from attempting to corrupt and twist God's word. So we do not damn anyone; for the time will come when the Lord will judge all and will have mercy on those whom he chooses. In the meantime, every one who confesses the name of Christ needs to heed the words of Augustine, and seek righteousness now. That righteousness does not come from the will of man, but through God's merciful intercession as he lights our hearts. This is the catholic faith: hear Augustine's words from elsewhere in this sermon,

This then is the Christian doctrine: no man doeth anything well except by His grace. A man's bad acts are his own: his good he doth of God's bounty. When he hath begun to do well, let not him ascribe it unto himself: when he hath not attributed it to himself, let him give thanks to Him from whom he hath received it. But when he doeth well, let him not insult him who doth not as he doth nor exalt himself above him: for the grace of God is not stayed at him, so that it cannot reach another. 

LORD, we beseech thee, give ear to our prayers, and by thy gracious visitation lighten the darkness of our heart, by our Lord Jesus Christ. Amen

Finis

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The Second Sunday in Advent

BLESSED Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.

Source: Archbishop Thomas Cranmer [1549 AD]. The emphasis on Scripture is enunciated here. To understand Cranmer and his desire to encourage Bible reading, read the Preface to the Cranmer Bible and the Preface to the 1549 Prayer Book. [Barbee and Zahl] Cranmer proposed continuous reading of the Scriptures - "lectio continua". Archbishop John Chrysostom, among other early doctors, was an advocate and practicioner of lectio continua.

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

Homily of Augustine on Psalm 26

Comment

I always appreciate this Sunday in our tradition, because of this most wonderful prayer. It is not ancient, as the note shows, but it carries an ancient theme that was sounded by the great Church fathers. If you seek truth, then look to the canon of Scripture. Paul spoke of the OT in  2nd Timothy 3:16, but Augustine and others said the same of the canon of the New Testament. 

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness

This week we will look at Augustine and his treatment of Psalm 26. Augustine most often used allusions and looked at the Psalms from a Christian viewpoint of speaking of Christ. However, he was always true to the faith; he did not attempt to "pull a fast one" by claiming the scriptures were speaking of some new innovation when no one in catholic history had ever so much as dreamed of that meaning.  That is not the case today.  Some less than honest clerics use poor exegesis, or eisegesis, to read in their agenda. However, I pray all readers will have a discerning spirit. Our collect today speaks to that, and so does the psalm pointed out by Augustine concerning thi selected verse.

"In Thy truth guide me:" avoiding error. "And teach me:" for by myself I know nothing, but falsehood. "For Thou art the God of my salvation; and for Thee have I waited all the day" (ver. 5). For dismissed by Thee from Paradise, and having taken my journey into a far country,  I cannot by myself return, unless Thou meetest the wanderer: for my return hath throughout the whole tract of this world's time waited for Thy mercy. 

Augustine relflects here his battle with Pelagius and his followers. Augustine argued that man of his own accord lost his ability to do right without the aid of God. Augustine puts it in terms of God "meeting" the wanderer-a nice analogy that reminds us of our Lord on the road to Emmaus. 

If you have a frend that you believe is wandering in the wastelands that represent so much of our culture today, say a pray, bid God to speak to this brother in such a way that he will be able to hear, read, mark, and inwardly digest the Word of God and be brought to the foot of the Cross and the blessed hope of everlasting life through Christ.  

For consideration: A Centurion this month referred this book to me. I recall reading it when it came out and remember that it echo's the words of today's collect: God in the Wastelands

We are in the second week of Advent and I am reminded of that wonderful Advent Hymn O Come Emmanuel, I pray you will have a chance to sing it this season and offer the verses here for meditation.

O come, O come, Emmanuel, And ransom captive Israel, That mourns in lonely exile here Until the Son of God appear. Refrain Rejoice! Rejoice! Emmanuel shall come to thee, O Israel. O come, Thou Wisdom from on high, Who orderest all things mightily; To us the path of knowledge show, And teach us in her ways to go. Refrain O come, Thou Rod of Jesse, free Thine own from Satan's tyranny; From depths of hell Thy people save, And give them victory over the grave. Refrain O come, Thou Day-spring, come and cheer Our spirits by Thine advent here; Disperse the gloomy clouds of night, And death's dark shadows put to flight. Refrain O come, Thou Key of David, come, And open wide our heavenly home; Make safe the way that leads on high, And close the path to misery. Refrain O come, O come, great Lord of might, Who to Thy tribes on Sinai's height In ancient times once gave the law In cloud and majesty and awe. Refrain O come, Thou Root of Jesse's tree, An ensign of Thy people be; Before Thee rulers silent fall; All peoples on Thy mercy call. Refrain O come, Desire of nations, bind In one the hearts of all mankind; Bid Thou our sad divisions cease, And be Thyself our King of Peace. Refrain

[1851 compiled from 12th century hymns]

FINIS

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The First Sunday in Advent

Augustine
First Advent home

ALMIGHTY God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal, through him who liveth and reigneth with thee and the Holy Ghost, now and ever. Amen.

Source: Archbishop Thomas Cranmer in 1549 Prayer Book. Based on Romans 13:8-12 and Mathew 21:1-13 which are appointed for this Sunday [Barbee and Zahl]

Zachariah ix.1, Romans xiii. 8   &  St. Matthew xxi. 1
Psalms viii, l | xcvi, xcvii

Admonition and Exhortation for Communion   ye shall find an ass tied, and a colt with her

Homily of Augustine on the Gospel

Comment

 

This week we will look at the Gospel appointed for the first week in the season of Advent, specifically Matthew 21: 1&2.  I've taken an extract from Augustine's homily on Matthew for examination which is at the link.  Augustine observed differences in the Gospel accounts of the evangelists, and in the various translations generally.  There were probably those who pointed to these differences and asserted they proved the unreliability of the Gospel accounts because of differences. Augustine also touches on a defense of the Septuagint, which was an issue between Jerome and him, but identifies the main thing.

 

Moreover, it is manifest that the translation which bears the name of the Septuagint differs in some particulars from the text which is found in the Hebrew by those who know that tongue, and by the several scholars who have given us renderings of the same Hebrew books. And if an explanation is asked for this discrepancy, or for the circumstance that the weighty authority of the Septuagint translation diverges in many passages from the rendering of the truth which is discovered in the Hebrew codices, I am of  opinion that no more probable account of the matter will  suggest itself, than the supposition that  the Seventy
composed their version under the influence of the very Spirit by whose inspiration the things which they were engaged in translating had been originally spoken. This is an idea which receives confirmation also from the marvellous  consent which is asserted to have characterized them. Consequently, when these translators, while not departing from the real mind of God from which these sayings proceeded, and to the expression of which the words ought to be subservient, gave a different form to some matters in their reproduction of the text, they had no intention of exemplifying anything else than the very thing which  we now admiringly contemplate in that kind of harmonious diversity which marks the four evangelists, and in the light of which it is made clear that there is no failure from strict truth, although one historian may give an account of some  theme in a manner different indeed from another, and yet not so different as to involve an actual departure from the sense intended by the person with whom he is bound to be in concord and agreement. To understand this is of advantage to character, with a view at once to guard against what is false, and to pronounce correctly upon it; and it is of no less consequence to faith itself, in the way of precluding the
supposition that, as it were with consecrated sounds, truth has a kind of defence provided for it which might imply God's handing over to us not only the thing itself, but likewise the very words which are required for its enunciation; whereas the fact rather is, that the theme itself which is to be expressed is so decidedly deemed of superior importance to the words in which it has to be expressed, that we would be under no obligation to ask about them at all, if it were possible for us to know the truth without the terms, as God knows it, and as His angels also know it in Him.

What a wonderful summation. The Theme, and not the specific wording, is key to our faith.  There are so many instances when people will take words out of context, or apply them in ways that were never intended to support their theology, or attempt to challenge the Christian's faith because of seeming inconsistencies in Scripture, but the Berean will consider the flow of Scripture. I recently completed the Biblical Theology course from Covenant Seminary, which emphasized three major biblical themes: Kingdom, Covenant, and Mediator. These three themes are addressed in this passage today... the coming of the Christ as Savior and Mediator as prophesied in throughout the Old Covenant, to establish his Kingdom and a new Covenant with his sheep, those who know his voice and who follow him; those "called out ones" (eccelsia)  given to him by the Father. Jesus explained this in John 10. He also explained that he had the power to lay down his life for his sheep, that no one could take it, or his elect, from him. It was in this act and this association with the old Covenant prophesy of the Messiah King riding in on the colt of an ass that Jesus "threw down the gantlet", so to speak, and made his entry into Jerusalem. He knew precisely the effect and the consequences. This was intolerable to the powers: priests, Pharisees, and Sadducee's and scribes and Roman officials who had built their kingdom on the obedience to man-made rules. They hated our Lord for this affront, and the people rejoiced in the hope of the Covenant.  No less is this the situation today. There are those in clerical costume and office who would deny the Kingship and sovereignty of Jesus, deny that he is the only salvation for all men, and refuse to acknowledge any covenant. Why? because they claim to have a new knowledge and a new leading by the spirit. They twist the words of Scripture to support their perverted gospel and purposes and lead the blind into their folly. They torment the body of Christ on earth by persecutions. Let those who are truly called-out hear the voice of the Lord, and know the truth of the prophesies fulfilled and yet to be fulfilled. Let them flee the lies of the apostate, and cling to the hope promised in the Covenant and echoed by all the church fathers. 

Last week, on the Sunday before Advent, I included the words of the Gloria in Excelsis. For many of you it will be the last time you sing it until Christmas. This week, I offer another equally ancient hymn often used at Advent, and which is part of the Eastern Orthodox Divine Liturgy of St. James in the 4th century. It is one which centurions of old sang in the knowledge that they were living in the Kingdom on earth, the Church Militant, and would experience that Kingdom more fully in the consummation of this new age. I invite you to ponder these words this Advent season, and the challenge that they lay before us: Our full homage to demand

Σιγησάτο παρα σὰρξ βροτεία

Let all mortal flesh keep silence,
And with fear and trembling stand;
Ponder nothing earthly minded,
For with blessing in His hand,
Christ our God to earth descendeth,
Our full homage to demand.

King of kings, yet born of Mary,
As of old on earth He stood,
Lord of lords, in human vesture,
In the body and the blood;
He will give to all the faithful
His own self for heavenly food.

Rank on rank the host of heaven
Spreads its vanguard on the way,
As the Light of light descendeth
From the realms of endless day,
That the powers of hell may vanish
As the darkness clears away.

At His feet the six wingèd seraph,
Cherubim with sleepless eye,
Veil their faces to the presence,
As with ceaseless voice they cry:
Alleluia, Alleluia
Alleluia, Lord Most High!

[Cyberhymnal Translated by Gerard Moultrie, 1864]

Come Lord Jesus

finis

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Thanksgiving [last Thursday in November] {USA}

Note: the homily extract of Augustine is new this year

Thanksgiving Day 
Augustine on the Gospel 
Thanksgiving Home

O MOST merciful Father, who hast blessed the labours of the husbandman in the returns of the fruits of the earth; We give thee humble and hearty thanks for this thy bounty; beseeching thee to continue thy loving-kindness to us, that our land may still yield her increase, to thy glory and our comfort; through Jesus Christ our Lord. Amen.

 O PRAISE the LORD, for it is a good thing to sing praises unto our God;     * yea, a joyful and pleasant thing it is to be thankful. The LORD doth build up Jerusalem, * and gather together the outcasts of Israel. He healeth those that are broken in heart, * and giveth medicine to heal their sickness. O sing unto the LORD with thanksgiving; * sing praises upon the harp unto our God: Who covereth the heaven with clouds, and prepareth rain for the earth;     * and maketh the grass to grow upon the mountains, and herb for the use of men; Who giveth fodder unto the cattle, * and feedeth the young ravens that call upon him. Praise the LORD, O Jerusalem; * praise thy God, O Sion. For he hath made fast the bars of thy gates, * and hath blessed thy children within thee. He maketh peace in thy borders, * and filleth thee with the flour of wheat. Glory be to the Father, and to the Son, * and to the Holy Ghost; As it was in the beginning, is now, and ever shall be, * world without end. Amen. 

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Deut xxvi. 1, Psalm 145, St. James i. 16   &   St. Matthew vi. 25
Homilies

seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you

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Let us pray: 

For Grace to honor God with our Substance.

O Lord God, to whom belongeth the earth and the fulness thereof; Give us grace to honor thee with our substance, and with the first-fruits of all our increase; that we may be blessed in the use of thy gifts, and sanctified to thy service, through Jesus Christ our Lord. Amen.

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Augustine
Matthew vi 28 

Hence this whole precept is reduced to the following rule, that even in looking after such things we should think of the kingdom of God, but in the service of the kingdom of God we should not think of such things. For in this way, although they should sometimes be wanting (a thing which God often permits for the purpose of exercising us), they not only do not weaken our proposition, but even strengthen it, when it is examined and tested. For, says He, "we glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope: And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Now, in the mention of his tribulations and labours, the same apostle mentions that he has had to endure not only prisons and shipwrecks and many such like annoyances, but also hunger and thirst, cold and nakedness. But when we read this, let us not imagine that the promises of God have wavered, so that the apostle suffered hunger and thirst and nakedness while seeking the kingdom and righteousness of God, although it is said to us, "Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you:" since that Physician to whom we have once for all entrusted ourselves wholly, and from whom we have the promise of life present and future, knows such things just as helps, when He sets them before us, when He takes them away, just as He judges it expedient for us; whom He rules and directs as parties who require both to be comforted and exercised in this life, and after this life to be established and confirmed in perpetual rest. For man also, when he frequently takes away the fodder from his beast of burden, is not depriving it of his care, but rather does what he is doing in the exercise of care.

[NPNF (V1-06) ch XVII. 58.]

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