The Fourth Sunday after the Epiphany

 
Homily of Augustine on Psalm CVII

O GOD, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright; Grant to us such strength and protection, as may support us in all dangers, and carry us through all temptations; through Jesus Christ our Lord. Amen.

Source: Sacrementary of Bishop Gregory of Rome [600 AD]. This is based on the collect for the Ember Saturday in Lent. Gregory lived in a very troubled time for the Roman Empire as is indicated in this collect and aligned with the Gospel appointed for that day, Matt 8-23-27, the storm upon the sea, when the boat was so tossed that they disciples could not stand upright.

Isaiah lix. 1., Romans xiii. 1   Psalms 75, 76 | 107;   St. Matthew viii. 1

Homily of Augustine on Psalm CVII

He brought them out of darkness and the shadow of death, and brake their bands in sunder.

 

Commentary:

 

Augustine wrote concerning the featured verse from Psalm 107

 

"Them that sit in darkness, and in the shadow of death, fast bound in beggary and iron" (ver. 10). Whence this, but that thou wast attributing things to thyself? that thou wast not owning the grace of God? that thou wast rejecting the counsel of God [4880] concerning thee? For see what He addeth: "Because they rebelled against the words of the Lord through pride" (ver. 11), not knowing the righteousness of God, and wishing to establish their own, [4881] "and they were bitter against the counsel of the Most High." "And their heart was brought low in labour" (ver. 12). And now fight against lust; if God cease to aid thou mayest strive, thou canst not conquer. And when thou shalt be pressed by thine evil, thy heart will be brought low in labour, so that now with humbled heart thou mayest learn to cry out, "O wretched man that I am! who shall deliver me from the body of this death?" [4882] ...Freed, thou wilt confess the mercies of the Lord. "And they cried unto the Lord when they were troubled, and He delivered them out of their distresses" (ver. 13). They were freed from the second temptation. There remains that of weariness and loathing. But first see what He did for them when freed. "And He led them out of darkness and the shadow of death, and brake their bonds asunder" (ver. 14). "Let them confess to the Lord His mercies, and His wonders to the children of men" (ver. 15). Wherefore? what difficulties hath He overcome? "Because He brake the gates of brass, and snapped the bars of iron" (ver. 16). "He took them up from the way of their iniquity, for because of their unrighteousnesses they were brought low" (ver. 17). Because they gave honour to themselves, not to God, because they were establishing their own righteousness, not knowing the righteousness of God, [4883] they were brought low. They found that they were helpless without His aid, who were presuming on their own strength alone.

 

 

Fitting that this last Sunday after the Epiphany this year, we look to the words of Psalm 107 and Augustine's homily. We remember that Christmas and Epiphany point to the Light that came into the world. It is not our light, but his that has saved us. For those who believe they have the power within themselves to be a god, this is but a chilling reminder that only God himself can rescue man, grant him the Light, and give him eternal life. Both the Old Testament lesson from Isaiah and the Gospel of St. Matthew, which features the story of our Centurion of Capernaum, speak of the darkness that separates man from God. Those who ignore God in this life shall surely realize that darkness in the next - indeed, shall be cast into the outermost darkness as their reward.

 

 

Lord, I am not worthy that thou shouldest come under my roof:
but speak the word only, and my servant shall be healed

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Finis.

 

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Conversion of Paul [25 Jan]

 

John Chrysostom on the Conversion of Paul, Acts
Conversion Home

O GOD, who, through the preaching of the blessed Apostle Saint Paul, hast caused the light of the Gospel to shine throughout the world; Grant, we beseech thee, that we, having his wonderful conversion in remembrance, may show forth our thankfulness unto thee for the same, by following the holy doctrine which he taught; through Jesus Christ our Lord. Amen.

Jeremiah i. 4,   Psalm 67,   Acts ix. 1   &  St. Matthew xix. 27
Homily of Chrysostom on the Acts ix 1

Lord, what wilt thou have me to do?
 

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The Third Sunday after the Epiphany

 

Augustine on Psalm XX
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 XX

Now know I that the LORD saveth his anointed;
he will hear him from his holy heaven with the saving strength of his right hand.

_______________________

Grace be unto you and Peace from God our Father and the Lord Jesus Christ

This Sunday some churches are celebrating the Feast of St. Paul. If so you might like to view the homily of Chrysostom appearing for the first time here. I hope to post it for Monday.

http://www.geocities.com/orderofcenturions/documents/paul_conversion_09.html

Today's selected scripture is Psalm 20. My study bible calls it a litany prayer of the king before battle. It is a prayer of David, and one that is suitable for any of the Order's warriors before a mission or battle. 

An great example of prayer before battle in Scripture is found in 2nd Chronicles 20:1-30.  King Jehoshaphat called the people together in a true fast and solemn prayer, and Judah was delivered.

Augustine writes:

"Now have I known that the Lord hath saved his Christ"[Anointed]. Now hath it been shown to me in prophecy, that the Lord will raise up His Christ again. "He will hear Him from His holy heaven." He will hear Him not from earth only, where He prayed to be glorified;  but from heaven also, where interceding for us at the Right Hand of the Father,  He hath from thence shed abroad the Holy Spirit on them that believe on Him. "In strength is the safety of His right hand." Our strength is in the safety of His favour, when even out of tribulation He giveth help, that "when we are weak, then we may be strong."  "For vain is" that "safety of man,"  which comes not of His right hand but of His left: for thereby are they lifted up to great pride, whosoever in their sins have secured a temporal safety.

This is a wonderful excerpt from Augustine, for it holds the essence of the Christian doctrine of hope. Just as God has saved his Anointed, who overcame the sting of death, so has he saved all of his children who have been adopted by faith and anointed with his Holy Ghost. Our hope is not in our strength, but in his grace. He has crushed the Enemy's head; death is defeated, and we are sealed as Christ's own unto the day of redemption.

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The Second Sunday after the Epiphany

 

The Baptism of Christ
Homily of Augustine on Psalm XCVI
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 here 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".

Declare his honour unto the heathen, and his wonders unto all peoples

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

 

 

Grace and Peace in the name of our Lord Jesus Christ

 

This 2nd Sunday after the Epiphany we will visit Augustine's examination of Psalm 96. The psalm was composed by David. It's history is recorded in 1st Chronicles which I have placed as the Old Testament lesson at the link above. Psalm 96 is embedded in the song in Chronicles as the second half of a long song of David. The first part relates directly to Psalm 105.

 

The occasion of this song of David was one of praise and thanksgiving as David, the priests, regimental army commanders, and the people processed with the Ark, in the correct manner prescribed in Exodus, from the house of Obed-Edom to a  tent that David had prepared in

Jerusalem.

 

The scripture gives us a Messianic type here of king, priest, prophet, and warrior:

 

Priest: David led the procession, dressed as a priest in a linen ephod. He personally sacrificed before the Ark; he blessed the people in the name of the LORD, and he gave bread and raisins to the people (a foreshadow of our Lord's act at the Last Supper, with bread of the earth and the fruit of the vine.)

 

Warrior: As warrior he led his regimental commanders (commanders of 1,000) in the grand march and set them and their men as the armed guards of the Ark.

 

King: As King he represented and mediated between God and people. He led the entire procession, and he personally establishing a place in Holy Zion for the Ark. .

 

Prophet: Finally, in the songs given to Asaph and the priests that day, he fulfilled the role of prophet in foretelling the manifestation of the God of Israel to the world-for he sang,

 

 Declare his glory among the heathen; his marvellous works among all nations... [1Ch16:24] Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the

beauty of holiness. [1Ch16:28-29]

 

Augustine writes of these verses:

 
...."Ascribe unto the Lord glory unto His Name". Not unto the name of man, not unto your own name, but unto His ascribe worship.... Confession is a present unto God. O heathen, if ye will enter into His courts, enter not empty. "Bring presents." What presents shall we bring with us?  The sacrifice of God is a troubled spirit: a broken and a contrite heart, "O God, shalt not Thou despise." Enter with an humble heart into the house of God, and thou hast entered with a present.

I think in this Epiphanytide of the fulfillment of this prophecy by our Lord personally, beginning with his Epiphany to the Gentiles as an infant, when wise men came and brought valuable gifts suitable for a king. I think of his revelation to selected Roman centurions (Capernaum and Calvary) during his earthly ministry, and their gifts rendered unto him of a troubled spirit, a humble and contrite heart, and acknowledgement of this Jewish teacher as Lord and Master, the Son of God and the Just Man. We remember that after his resurrection the manifestations continued both in person, and by signs-foremost with the of the conversion of Saint Paul as the minister to the Gentiles (celebrated next week Sunday). Also to  Cornelius the Centurion who became the bishop of Caesarea, and in latter days to Constantine-Caesar, and then to the host of his saints through the ages. Finally, to us in this little part of the Church

Militant we call the Ordo Centurionum.

 

Often I hear from our members and am thankful for the many local ministries and the work of our members: chivalric orders, cohorts, small church leaders, military chaplains serving all soldiers, para-military-emergency-organizations, prayer teams, weblogs, religiously oriented Internet groups, all of which keep alive the blaze of the Holy Spirit begun at Pentecost so that we may, as his ministers, preach the pure and true word of God, rightly administer his sacraments, and encourage all men to right and chivalric acts to make our world a better place.

 

Let us pray:

 

O God, we yield unto thee most high praise and hearty thanks for the wonderful grace and virtue  declared in all thy saints in all the kindreds of the world, who have been the choice vessels of thy grace and the lights of the world in their several generations; and we pray unto thee, that we may have grace to direct our lives after their good examples; that, this life ended, we may be made partakers with them of the glorious resurrection, and the life everlasting; through Jesus Christ our Lord, who liveth and and reigneth with thee and the Holy Ghost, one God, now and

forever. Amen

 

He hath showed thee, O man, what is good; and what doth the LORD require of thee, but to do  justly, and to love mercy, and to walk humbly with thy God?  [Micah 6:8]

 

The Lord be with you and bless you an yours this day and through the coming week.

Finis.

 

* closing prayer adopted from the BCP.  

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Thoughts on this week's prayer and the Rule and vow of the Order

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.

[1st Sunday after the Epiphany, BCP Source Sacramentary of Bishop Gregory of Rome -600 AD].  

 

I acknowledge Jesus Christ to be Lord and Savior. I will endeavor to obey the Ten Commandments & the Summary of the Law, and follow the Rule of the Order of Centurions; and through faith and the aid of the Holy Spirit - fear God and do what is right. So help me God.

We centurions all took a vow that said we would ENDEAVOR to obey God's Law, and "Fear God and do what is right"... Sometime soon after first publishing a first version of the vow, the Order made a slight modification, to cite "FAITH" and the HOLY SPIRIT as central to accomplishing the same, and so it stands.

 

As I was reminded this week by a friend, taking a vow before God is not a light thing. It is indeed a "heavy" thing and has the potential of everlasting consequences. It is important therefore to understand, and meditate upon what we as humans, fallen humans, are able to accomplish by ourselves, and what we may accomplish with God on our side.

 

We note first that the recognition of this duty of obedience is mandatory and ancient - but unfortunately, the Apostles and our Lord taught us that it is not possible for us to fulfil the law perfectly.

 

Second, we note that all humans do miss the mark (sin), but this in no way invalidates the requirement; it still exists; God still demands obedience.

 

That is the conundrum, the solution is only found in grace through the person of JESUS Christ-alone. It is evidenced by a pure heart, a heart that wishes to please God and to do right. God sent his Spirit upon all he has elected. He has written the law in their hearts. That spiritual law does not conflict with the Scriptures as they were originally and inherrantly recorded. However, good Christian men do differ on how they understand their duty under God. We must recognize that, know that there is indeed one Truth, and that none of us understand his will perfectly at all times and in all cases. Good men often disagree, often to the point of separation. When time and circumstance are of the essence, we must choose to do what we must, without perfect certainty of Right, but with confidence that we have made the best choice available, in good FAITH, in the time and conditions that were available.

 

Once we have a firm commitment to what we believe is right, the next task is operational-having the fortitude to do it. The prayer above addresses this as well.  It asks God to grant us the grace and power faithfully to fulfil the same.  Again we may not always be up to the task. We may fail. We may need to confess that failure and move ahead, always "STRIVING" for that which lays ahead as the Apostle says.

 

About eleven days ago, I invited all the members to reaffirm their vow. This vow affirms what the scriptures and our Lord calls us to do and what the ancients, like Gregory the Great, confessed as the theology of the Church as reflected in the prayer.

 

Jesus wills that we would be perfect, as is our Father, and we ought to strive for that always, knowing that through our faithful service in this life, he will accomplish ALL perfection in the next.

 

I'll close with a quotation from one of America's most famous generals:

 

"The most important thing in the world is to know the will of God, and then to do it!"

 

 

pax Christi,

 

Mark

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The First Sunday after the Epiphany

Augustine on Psalm LXVI

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.

Collect of Epiphany - said in the Octave of Epiphany

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

Make a joyful noise unto God, all ye lands

 

Bidding

 

Thanksgiving for the life of Richard John Neuhaus [8 Jan 2009], editor First Things

 

O God, who by thy Holy Spirit dost give to some the word of wisdom, to others the word of knowledge, and to others the word of faith:  We praise thy Name for the gifts of grace manifested in thy servant RICHARD JOHN NEUHAUS, and we pray that thy Church may never be destitute of such gifts; through Jesus Christ our Lord, who with thee and the same Spirit liveth and reigneth, one God, for ever and ever. Amen 
 

Commentary

 

Augustine gives us his interpretation of the verses of the 66 Psalm in the sermon highlighted today. The psalm opens with the wonderful verse shown above. It is most appropriate for this Sunday after Epiphany, when we are mindful of our Lord's manifestation to the Gentiles, that is, to the whole world. God has opened his Kingdom and his chosen nation to all peoples, regardless of nationality, and dependent only upon faith in his Son, the Christ.

 

Augustine wrote:

 

"Be joyful in God." Who? "Every land" (ver. 1). Not therefore Judaea alone. See, brethren, after what sort is set forth the universality of the Church in the whole world spread abroad: and mourn ye not only the Jews, who envied the Gentiles that grace, but still more for heretics wail ye. For if they are to be mourned, that have not been gathered together, how much more they that being gathered together have been divided? "Jubilate in God every land." What is "jubilate"? Into the voice of rejoicings break forth if ye cannot into that of words. For "jubilation" is not of words, but the sound alone of men rejoicing is uttered, as of a heart labouring and bringing forth into voice the pleasure of a thing imagined which cannot be expressed. "Be joyful in God every land:" let no one jubilate in a part: let every land be joyful, let the Catholic Church jubilate. The Catholic Church embraceth the whole: whosoever holdeth a part and from the whole is cut off, should howl, not jubilate.

 

Augustine says universal and catholic in the same sense. There were many dioceses that served under several patriarchs, his was the Diocese of Hippo, and his patriarch was the Bishop of Rome. Their unity politically was a phenomenon of the Empire, but there were churches outside of the Empire (for instance in India). There was and yet is one universal faith that is described in its most basic terms by two simple passages:  The first from the Old Covenant, "The Lord our God is One", a phrase used daily in opening prayers by the Jews, including our Lord,  and which is a part of the Summary of the Law spoken by our Lord. The other is from Paul's letter, "Jesus is Lord". These simple creeds establish at the basic level the essential elements of belief. Through the early years, the catholic faith was defined by the baptismal creed which became the mark of a Christian and symbol, regardless of where he worshipped, our under whom, and then with the Imperial Church, under Constantine as Emperor, the assembled bishops collectively created the Nicene Creed. The last came 300 years after our Lord chose his disciples, and so they do not define the Christian as does 'Jesus is Lord", but rather refine the accepted theology of the "universal" Church.

 

I believe that Universal Church that Augustine knew is still here with us, and refer to it as the Church Militant, that struggling body of Christians on earth who fight for right and unfeignedly believe the Gospel. It does not include the heresies such as modern Gnosticism, Mormonism, or Universalism, but is that Old Time Religion that is unchangeable and is based on the Word of God,:"Jesus is Lord"

 
Thinking on the passing of  brother RJ Neuhaus, and his work with men of various denominations to find the center of conservative Christian thought in the 20th Century, brought to mind that there are some First Things that all Christians do share in common, and we ought to seek to build on those where we can to heal these divisions where possible - and we can build those bridges here, in the Order, and with Christians in our communities. We can avoid those titles and practices which tend to lead to division, and focus on the Early Church and the first things of doctrine and faith.
 
CS Lewis wrote of the Church
 
"It is at her center, where her truest children dwell, that each communion is really closest to every other in spirit, if not in doctrine. And this suggests that at the center of each there is something, or a Someone, who against all divergences of belief, all differences of temperament, all memories of mutual persecution, speaks with the same voice."
 
 
pax Christi,
 

Mark
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Epiphany [6 Jan]

 

The Epiphany
or the Manifestation of Christ to the Gentiles

[January 6]

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, we who know thee now by faith, may be brought to the contemplation of thy Majesty through sight; through the same thy Son Jesus Christ our Lord. Amen.

This Collect is to be said daily throughouth the Octave

Source Bishop Gregory of Rome [600 AD]. Cranmer in 1549 changed the original Latin to read, "who know thee now by faith, may after this life have the fruition of thy glorious Godhead;.."Epiphany means "manifestation" and so this collect reinforced the first manifestation to the Gentiles by sight. We who only know our Master by faith, shall one day see him as a result of our faith. [Barbee & Zahl]

Ephesians iii. 1.   Psalm XCVI, St. Matthew ii. 1.
Homilies

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The Second Sunday after Christmas

 

Augustine on Psalm LXXXVII

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
Homily of Augustine

Glorious things are spoken of thee, O city of God

 

Calendar

Epiphany - January 6th

 

Commentary

This week we look at Psalm LXXXVIII and the homily of Augustine. This psalm is unique. It sees the in-gathering of nations into Zion as members of the family of God. Augustine later wrote a major work entitled "City of God" which stands today as a theological classic of the Church. Augustine wrote:

"Very excellent things are said of thee, thou city of God" (ver. 3). He was, as it were, contemplating that city of Jerusalem on earth: for consider what city he alludes to, of which certain very excellent things are spoken. Now the earthly city has been destroyed: after suffering the enemy's rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow hath passed away. Whence then are "very excellent things spoken of thee, thou city of God"? Listen whence: "I will think upon Rahab and Babylon, with them that know Me" (ver. 4). In that city, the Prophet, in the person of God, says, "I will think upon Rahab and Babylon." Rahab belongs not to the Jewish people; Babylon belongs not to the Jewish people; as is clear from the next verse: "For the Philistines  also, and Tyre, with the Ethiopians, were there." Deservedly then, "very excellent things are spoken of thee, thou city of God:" for not only is the Jewish nation, born of the flesh of Abraham, included therein, but all nations also, some of which are named that all may be understood. "I will think," he says, "upon Rahab:" who is that harlot? That harlot in Jericho, who received the spies and conducted them out of the city by a different road: who trusted beforehand in the promise, who feared God, who was told to hang out of the window a line of scarlet thread, that is, to bear upon her forehead the sign of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, "Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you."  They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, "The kingdom of Heaven suffereth violence, and the violent take it by force."  Such was the conduct of the robber, more courageous on the cross than in the place of ambush. "I will think upon Rahab and Babylon." By Babylon is meant the city of this world: as there is one holy city, Jerusalem; one unholy, Babylon: all the unholy belong to Babylon, even as all the holy to Jerusalem. But he slideth from Babylon to Jerusalem. How, but by Him who justifieth the ungodly: Jerusalem is the city of the saints; Babylon of the wicked: but He cometh who justifieth the ungodly: since it is said, "I will think" not only "upon Rahab," but "upon Babylon," but with whom? "with them that know Me."...

 

This is another example of the Messianic and prophetic message in the Old Testament. God will choose out of the nations his people according to his wisdom and grace - just as he did Rahab. They will be as one "born in Zion". Like Rahab, who although was she was a harlot, reckoned righteous for her faith [James 2:25, Heb 11:31]. He will record their names in his Register (v. 6), as  "born in Zion" - for Holy Zion is the place of  your new birth, Christian.

 

finis

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