The First Sunday after Christmas

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.

Source: Archbishop Cranmer [1549]. [Barbee & Zahl] This is the same collect as is appointed for Christmas Day

Galatians iv. 1, Psalms 2, 8 | 89   &  St. Matthew i. 18

Homilies

she was 'found' with child

Chrysostom wrote:

And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly hath he said, that "she was 'found' with child," the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for. Proceed therefore no further, neither require anything more than what hath been said; neither say thou, "But how was it that the Spirit wrought this of a virgin?" For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest thou shouldest weary the evangelist, or disturb him by continually asking these things, he hath said who it was that wrought the miracle, and so withdrawn himself. "For I know," saith he, "nothing more, but that what was done was the work of the Holy Ghost."

Read it all at the link

Finis

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The Eve of the Nativity of our Lord

[December 24] 

GOD, who makest us glad with the yearly remembrance of the birth of thine only Son Jesus Christ; Grant that as we joyfully receive him for our Redeemer, so we may with sure confidence behold him when he shall come to be our Judge, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.

Source Sacramentary of Bishop Gregory of Rome [604 AD]. This Collect was used in the Roman liturgy on the Vigil of the Nativity.

Hebrews i. 1   &  St. Luke ii. 1

Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem to be taxed with Mary his espoused wife, being great with child

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The Fourth Sunday in Advent

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

Isaiah xl. 1, Psalm 80, Philippians iv. 4   &  St. John i. 19.

Homilies

 I am not the Christ.

__________

Augustine wrote of the Gospel

You have very often heard, holy brethren, and you know well, that John the Baptist, in proportion as he was greater than those born of women, and was more humble in his acknowledgment of the Lord, obtained the grace of being the friend of the Bridegroom; zealous for the Bridegroom, not for himself; not seeking his own honor, but that of his Judge, whom as a herald he preceded. Therefore, to the prophets who went before, it was granted to predict concerning Christ; but to this man, to point Him out with the finger. For as Christ was unknown by those who did not believe the prophets before He came, He remained unknown to them even when present. For He had come humbly and concealed from the first; the more concealed in proportion as He was more humble: but the people, despising in their pride the humility of God, crucified their Saviour, and made Him their condemner. 

But will not He who at first came concealed, because humble, come again manifested, because exalted? You have just listened to the Psalm: "God shall come manifestly, and our God shall not keep silence." He was silent that He might be judged, He will not be silent when He begins to judge. It would not have been said, "He will come manifestly," unless at first He had come concealed; nor would it have been said, "He shall not keep silence," unless He had first kept silence. How was He silent? Interrogate Isaiah: "He was brought as a sheep to the slaughter, and as a lamb before his shearer was dumb, so He opened not His mouth." "But He shall come manifestly, and shall not keep silence." In what manner "manifestly"? "A fire shall go before Him, and round about Him a strong tempest." That tempest has to carry away all the chaff from the floor, which is now being threshed; and the fire has to burn what the tempest carries away. But now He is silent; silent in judgment, but not silent in precept. For if Christ is silent, what is the purpose of these Gospels? what the purpose of the voices of the apostles, what of the canticles of the Psalms, what of the declarations of the prophets? In all these Christ is not silent. But now He is silent in not taking vengeance: He is not silent in not giving warning. But He will come in glory to take vengeance, and will manifest Himself even to all who do not believe on Him. But now, because when present He was concealed, it behoved that He should be despised. For unless He had been despised, He would not have been crucified; if He had not been crucified, He would not have shed His blood-the price by which He redeemed us. But that He might give a price for us, He was crucified; that He might be crucified, He was despised; that He might be despised, He appeared in humility. 

Yet because He appeared as it were in the night, in a mortal body, He lighted for Himself a lamp by which He might be seen. That lamp was John, concerning whom you lately heard many things: and the present passage of the evangelist contains the words of John; in the first place, and it is the chief point, his confession that he was not the Christ. But so great was the excellence of John, that men might have believed him to be the Christ: and in this he gave a proof of his humility, that he said he was not when he might have been believed to have been the Christ; therefore, "This is the testimony of John, when the Jews sent priests and Levites to him from Jerusalem to ask him, Who art thou?" But they would not have sent unless they had been moved by the excellence of his authority who ventured to baptize. "And he confessed, and denied not." What did he confess? "And he confessed, I am not the Christ." 

Read it all at the link above.

FINIS

 
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The Third Sunday in Advent

O LORD Jesus Christ, who at thy first coming didst send thy messenger to prepare thy way before thee; Grant that the ministers and stewards of thy mysteries may likewise so prepare and make ready thy way, by turning the hearts of the disobedient to the wisdom of the just, that at thy second coming to judge the world we may be found an acceptable people in thy sight, who livest and reignest with the Father and the Holy Spirit ever, one God, world without end. Amen. 

Source: 1662 Prayer Book. This collect replaced a short Collect from the Middle Ages. It relates to Romans xv.4 and Luke xxi. 25. The creedal articles are obvious in it. [Barbee & Zahl]

Isaiah 35, Psalm 52, 53 | 93, 94; 1 Corinthians iv. 1   &  St. Matthew xi. 2

Homilies

Art thou he that should come..?
Chrysostom wrote in today's homily of John Baptist and our Lord:
So then the prophets, so many years before, speak of the hall of judgment, and of the condemnation, and of them that were crucified with Him, and of the division of the garments, and of the lot cast upon them, and of many more things besides (for indeed it is unnecessary to allege all now, lest we make our discourse long): and was this man [John Baptist], greater than them all, ignorant of all these things? Nay, how should this be reasonable? And why did he not say, "Art thou He that should come to hell," but simply, "He that should come?" Although this were far more absurd than the others, I mean their saying, "he therefore said these things, that he might preach there also after his departure." To whom it were seasonable to say, "Brethren, be not children in understanding, howbeit in malice be ye children." For the present life indeed is the season for right conversation, but after death is judgment and punishment. "For in hell," it is said, "who will confess unto thee?"
Read it all at the link above.
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 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 (1st Collect): 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.

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

Homily

he that shall rise to reign over the Gentiles
coming ... with power and great glory

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Chrysostom wrote:

"And that the Gentiles might glorify God for His mercy."

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But thou hadst not this even, but wast saved from love towards man alone, even if, to put it at the lowest, they too would not have been the better for the promises, unless Christ had come. But yet that he might amalgamate them and not allow them to rise up against the weak, he makes mention of the promises. But of these he says that it was by mercy alone that they were saved. Hence they are the most bound to glorify God. And a glory it is to God that they be blended together, be united, praise with one mind, bear the weaker, neglect not the member that is broken off. Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, "As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name."

 "And, rejoice, ye Gentiles, with His people. And, Praise the Lord, all ye Gentiles"; "and let all people laud Him." "And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust."

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for. Then he concludes his argument with a prayer again.

"Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."

Amen

Read it all at the link above.

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 in Advent

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]

Admonition and Exhortation for Communion

Isaiah xxviii. 14, Romans xiii. 8   &  St. Matthew xxi. 1
Psalms viii, l | xcvi, xcvii

Homilies

Christ came to visit us in great humility

John Chrysostom wrote

He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come. How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy. But to me He seemeth not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life. For this cause, I say, even when He was to be born He sought not a splendid house, nor a mother rich and distinguished, but a poor woman, and one that had a carpenter as her betrothed husband; and is born in a shed, and laid in a manger: and choosing His disciples, He chose not orators and wise men, not rich men and nobly born, but poor men, and of poor families, and in every way undistinguished; and providing His table, at one time He sets before Himself barley loaves, and at another at the very moment commands the disciples to buy at the market. And making His couch, He makes it of grass, and putting on raiment, He clothes Himself in what is cheap, and in no respect different from the common sort; and a house He did not so much as possess. And if He had to go from place to place, He did this travelling on foot, and so travelling, as even to grow weary. And sitting, He requires no throne nor pillow, but sits on the ground, sometimes in the mountain, and sometimes by the well, and not merely by the well, but also alone, and talks with a Samaritan woman.

Finis
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The Sunday next before Advent

Homily of Augustine on John vi. 53. and Jeremiah
Home, Sunday before Advent

STIR up, we beseech thee, O Lord, the wills of thy faithful people; that they, more readily following after the effect of thy Divine working, may obtain from thy fatherly goodness larger assistance; plenteously bringing forth the fruit of good works, may by thee be plenteously rewarded; through Jesus Christ our Lord. Amen.

Galatius Sacramentary. English AB Cranmer translated the "Divine workings as "good works" and made and some other translation adaptions that actually take this collect away from its very strong statement on grace and God's action. The title of this collect "The Sunday next before Advent" was that which was used in the Sarum Missal. This translation is from Collects of the Day vol II.,

Jeremiah xxiii, Psalm 149 &  St. John vi.
Homily of Augustine on Psalm CXLIX

this is his name whereby he shall be called, 
THE LORD OUR RIGHTEOUSNESS

This week I have selected a Gospel reading from the same chapter as that which was appointed in the 1662 prayer book, but later on in the chapter, and one that is familiar to you I pray. The opening paragraph of the homily concerns the nature of the sacrament of the Body and Blood of Christ.  While reflecting on John vi. 53, "Except ye eat the flesh...."   Augustine preached,  "But then this shall be, that is, the Body and the Blood of Christ shall be each man's Life; if what is taken in the Sacrament visibly is in the truth itself eaten spiritually, drunk spiritually.

This homily also touches on the appointed OT reading of Jeremiah that serves for the Epistle, and which is quoted below:

This then is the righteousness of God. As it is called, "The Lord's salvation," not whereby the Lord is saved, but which He giveth to them whom He saveth; so too the grace of God through Jesus Christ our Lord is called the righteousness of God, not as that whereby the Lord is righteous, but whereby He justifieth those whom of ungodly He maketh righteous. But some, as the Jews in former times, both wish to be called Christians, and still ignorant of God's righteousness, desire to establish their own, even in our own times, in the times of open grace, the times of the full revelation of grace which before was hidden; in the times of grace now manifested in the floor, which once lay hid in the fleece. I see that a few have understood me, that more have not understood, whom I will by no means defraud by keeping silence. Gideon, one of the righteous men of old, asked for a sign from the Lord, and said, "I pray, Lord, that this fleece which I put in the floor be bedewed, and that the floor be dry." And it was so; the fleece was bedewed, the whole floor was dry. In the morning he wrung out the fleece in a basin; forasmuch as to the humble is grace given; and in a basin, ye know what the Lord did to His disciples. Again, he asked for another sign; "O Lord, I would," saith he, "that the fleece be dry, the floor bedewed." And it was so. Call to mind the time of the Old Testament, grace was hidden in a cloud, as the rain in the fleece. Mark now the time of the New Testament, consider well the nation of the Jews, thou wilt find it as a dry fleece; whereas the whole world, like that floor, is full of grace, not hidden, but manifested. Wherefore we are forced exceedingly to bewail our brethren, who strive not against hidden, but against open and manifested grace. There is allowance for the Jews. What shall we say of Christians? Wherefore are ye enemies to the grace of Christ? Why rely ye on yourselves? Why unthankful? For why did Christ come? Was not nature here before? Was not nature here, which ye only deceive by your excessive praise? Was not the Law here? But the Apostle says, "If righteousness come by the Law, then Christ is dead in vain." What the Apostle says of the Law, that say we of nature to these men. "If righteousness come by nature, then Christ is dead in vain."

This was part of a sermon against the heresy of the Pelagians. Those who imagined they were of their own nature able to do that which God, in his law, has required of men, so that they only needed Jesus because they did not do that which they all were totally capable of doing.  The fact is that the scriptures throughout deny this fallacy. Mankind is fallen. Men can no more "will" to do righteously without the grace of God than they can will to walk on water of their own desire. Our wills are corrupt and therefore we will for that which is corrupt. Man is in the bondage of sin until the Lord shall make him free.   God spoke this truth through Jeremiah in today's reading, "The Lord [is] our Righteousness" and not we of ourselves.

Look at today's collect too. This is a clearer rendering of the original Latin, I believe, than one finds in the prayer book translation.  The Early Church fathers had grasped this truth of God's leading, and it was only the error that crept into the thinking of men, corrupt thinking, that led some who called themselves Christians to claim such human power for pure righteousness of their own accord. Rather, "The Lord [is] our Righteousness"  and not we of ourselves.  

When that awful Last Great Day of the Lord comes, will you stand judgement on your corrupt will, feeble faith, and inadequate works?  Or will you not rather look to your only Advocate and Mediator who presents himself in that heavenly temple day and night?  Will you not admit you are saints saved by grace; and any good you have done is by his leading, his mercy, and his work in you?  Will you rather not look for the justification he promised for his elect through the merits of his good work, by faith, and give glory to God and say with the host, "The Lord [is] our Righteousness" and not we of ourselves?

Finis

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The Twenty-fourth Sunday after Trinity

 
Augustine on Psalm 145
Home, Twenty-fourth Sunday after Trinity

O LORD, we beseech thee, absolve thy people from their offences; that through thy bountiful goodness we may all be delivered from the bands of those sins, which by our frailty we have committed. Grant this, O heavenly Father, for Jesus Christ's sake, our blessed Lord and Saviour. Amen.

Source: Sacramentary of Bishop Leo of Rome [461] and of Gregory. Said the Sunday week before the penitential season of Advent, it begs God for absolution. Today's Gospel echoes this theme as the woman was released from her bands of infirmity through faith [Barbee and Zahl]

Psalm  145, Colossians i. 3   &  St. Matthew ix. 18 
Homily of Augustine on Psalm CXLV 

 "I will exalt Thee, my God, my King; and I will bless Thy Name for the age, and age upon age"

Comment
 David composed this psalm near the end of his life.  It is the last of the "acrostic" psalms, wherein each verse begins with a letter of the Hebrew alphabet.   
The first verse sets the tone for all that is to follow, as David then recounts his justification for his praise of God today and everyday forever:  Beginning in verse 1 for his fame; in verse 8, for his goodness; in verse 11 for his kingdom; in verse 14, for his providence; and in verse 17 for his justice, holiness and saving mercy.
Let us see what Augustine has written of the first and second verses:
"I will exalt Thee, my God, my King; and I will bless Thy Name for the age, and age upon age" (ver. 1). Ye see that the praise of God is here begun, and this praise is carried on even to the end of the Psalm....Now then begin to praise, if thou intendest to praise for ever. He who will not praise in this transitory "age," will be silent when "age upon age" has come. But lest any one should in any otherwise also understand what he saith, "I will praise Thy Name for the age," and should seek another age, wherein to praise, he saith, "Every day will I bless Thee" (ver. 2). Praise then and bless the Lord thy God every day, that when single days have passed, and there has come one day without end, thou mayest go from praise to praise, as "from strength to strength."  No day shall pass by, wherein I bless Thee not. And it is no wonder, if in thy day of joy thou bless the Lord. What if perchance some day of sorrow hath dawned on thee, as is natural in the circumstances of our mortal nature, as there is abundance of offences, as temptations are multiplied; what, if something sad befall thee, a man; wilt thou cease to praise God? wilt thou cease to bless thy Creator? If thou cease, thou hast lied in saying, "every day," etc. But if thou cease not, although it seem to thee to be ill with thee in the day of thy sorrow, yet in thy God it shall be well with thee....
Augustine has clearly stated the standard of worship for all Christians, and that is to praise God daily.  He did so, and had a rule in his church that all should say the Lord's prayer thrice daily in accordance with the tradition of the Old Testament admonition and the early church practice in morning and evening devotions at church (see the Apostolic Constitutions)
 We daily say, "Our Father, who art in heaven, hallowed be thy name", as our Lord taught us, and thereby do praise his name. Hallelujah is the Hebrew term for "Praise the Lord", and a good praise to use, or its equivalent in your own language, as a part of your daily worship.
In the western tradition praise was always the beginning of any devotional office. Beginning with the first prayer book, and possibly before, the English worship began with the Lord's Prayer, and then followed with praise. The minister said, "O Lord open thou my lips", and the people responded, "And my mouth shall show forth thy praise". Thus, from the very beginning of morning and evening prayer the folk did praise the Lord and set the proper tone and sequence for all that was to follow.
Let  us follow the words of David in this psalm, and the encouragement of Augustine to his church, and practice a praise of the Lord each and every day, now and forever.
Read it all here: Homily of Augustine on Psalm CXLV 
Finis
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The Twenty-third Sunday after Trinity

Augustine on Psalm CXL 
Home for the Twenty-third Sunday after Trinity

O GOD, our refuge and strength, who art the author of all godliness; Be ready, we beseech thee, to hear the devout prayers of thy Church; and grant that those things which we ask faithfully we may obtain effectually; through Jesus Christ our Lord. Amen.

Source: Bishop Gregory of Rome [604 AD] Compare Psalm 46 God is our refuge and strength, a very present help [Barbee and Zahl]. The petition reminds one of Jesus' promise, 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Philippians iii. 17, Psalm cxxvii,  &  St. Matthew xxii. 15 
Homily of Augustine on Psalm CXL

"Deliver me, O Lord, from the wicked man"

Augustine wrote in his preparatory comments to Psalm 140.

 Our Lords have bidden me, brethren, and in them the Lord of all, to bring this Psalm to your understanding, so far as God giveth me to. May He help your prayers, that I may say those things which I ought to say, ye to hear, that to all of us the Word of God may be profitable. For all it doth not profit, for "all have not faith." 

We may also give thanks today that we are able to hear the words of this great doctor of the catholic and orthodox faith, and that the Word of God may be profitable.  Note his last sentence here.  We are commanded to preach the Gospel everywhere, but to those who have no faith, it profits not.

What this Psalm containeth, I believe that ye perceived when it was being chanted; for therein the Church of Christ, set in the midst of the wicked, complaineth and groaneth, and poureth out prayer to God. For her voice is in every such prophecy the voice of one in need and want, not yet satisfied, "hungering and thirsting after righteousness,"  for whom a certain fulness in the end hath been promised, and is reserved.... 

We hear Augustine again state that the Church chanted the psalms. I envy those readers whose congregations still chant the psalms in their churches.  Augustine speaks of being set in the midst of wickedness, and prepares us to the first verse.

"Deliver me, O Lord, from the wicked man" (ver. 1). Not from one only, but from the class; not from the vessels only, but from their prince himself, that is, the devil. Why "from man," if he meaneth from the devil? Because he too is called a man in a figure. ...Now then being made light, not in ourselves, but in the Lord, let us pray not only against darkness, that is, against sinners, whom still the devil possesseth, but also against their prince, the devil himself, who worketh in the children of disobedience. "Deliver me from the unrighteous man." The same as "from the wicked man." For he called him wicked because unrighteous, lest perchance thou shouldest think that any unrighteous man could be a good man. For many unrighteous men seem to be harmless; they are not fierce, are not savage, do not persecute nor oppress; yet are they unrighteous, because, following some other habit, they are luxurious, drunkards, given to pleasure....Wicked then is every unrighteous man, who must needs be harmful, whether he be gentle or fierce. Whoever falls in his way, whoever is taken by his snares, will find how harmful is that which he thought harmless. For, brethren, even thorns prick not with their roots. Pull up thorns from the ground, handle their roots, and see whether thou feelest pain. Yet that in the upgrowth which causeth thee pain, proceeded from that root. Let not then men please you who seem gentle and kind, yet are lovers of carnal pleasure, followers of polluted lusts, let them not please you. Though as yet they seem gentle, they are roots of thorns....And so, my brethren, body of Christ, members of Christ groaning among such wicked men, whomsoever ye find hurrying headlong into evil lusts and deadly pleasures, at once chide, at once punish, at once burn. Let the root be burnt, and there remaineth not whence the thorn may grow up. If ye cannot, be sure that ye will have them as enemies. They may be silent, they may hide their enmity, but they cannot love you. But since they cannot love you, and since they who hate you must needs seek your harm, let not your tongue and heart be slow to say to God, "Deliver me, O Lord, from the unrighteous man." 

I often here folk speak of those who harbor disordered and unrighteous lusts as being so "nice" and "kind". What does Augustine say?  "Let not then men please you who seem gentle and kind, yet are lovers of carnal pleasure, followers of polluted lusts, let them not please you."  

If the root is corrupt, the plant that exposed is corrupt as well. Be not deceived by "beautiful people" whose morals are an abomination.  Our Lord said two things in this regard: firstly that "Ye shall know them by their fruits", and secondly that "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing".  Take the advice of Bishop Augustine, and when you encounter those who you suspect of such deep and disordered lives and moral corruption, go to the Lord in silent prayer and pray,  Deliver me, O Lord, from the wicked man. I would suggest also a prayer for them as your neighbor, that God in his mercy might reach down and touch them in such a way that they might turn from their inordinate and sinful affections to our Lord.

From all inordinate and sinful affections; and from all the deceits of the world, the flesh, and the devil, 
     Good Lord, deliver us.

Finis

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All Saints

[November 1]

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

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


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

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

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The Twenty-second Sunday after Trinity

Augustine on Psalm 136
Home, 22nd Sunday after Trinity 

LORD, we beseech thee to keep thy household the Church in continual godliness; that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works, to the glory of thy Name; through Jesus Christ our Lord. Amen.

Source: Sacramentary of Bishop Gregory of Rome [604 AD] The Latin used the word familia, which points to the traditional Roman family that was the basic and most important element of society. It included all in the household, including slaves, and was headed by the pater familias who was responsible for the welfare of all. This concept of the household is the basis of the Gospel story today.

Psalm: 136  Philippians i. 3   &  St. Mattxhew xviii. 21 
Homily of Augustine on Psalm CXXXVI

Give thanks unto the Lord, for He is good, 
* for His mercy endureth for ever

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Comment

Augustine writes of Psalm 136:

"Give thanks unto the Lord, for He is good, for His mercy endureth for ever" (ver. 1). This Psalm contains the praise of God, and all its verses finish in the same way. Wherefore although many things are related here in praise of God, yet His mercy is most commended;  for without this plain commendation, he, whom the Holy Spirit used to utter this Psalm, would have no verse be ended. Although after the judgment, by which at the end of the world the quick and the dead must be judged, the just being sent into life eternal, the unjust into everlasting fire, there will not afterwards be those, whom God will have mercy on, yet rightly may His future mercy be understood to be for ever, which He bestows on His saints and faithful ones, not because they will be miserable for ever, and therefore will need His mercy for ever, but because that very blessedness, which He mercifully bestows on the miserable, that they cease to be miserable, and begin to be happy, will have no end, and therefore "His mercy is for ever." For that we shall be just from being unjust, whole from being unsound, alive from being dead, immortal from being mortal, happy from being wretched, is of His mercy. But this that we shall be, will be for ever, and therefore "His mercy is for ever." Wherefore, "give thanks to the Lord;" that is, praise the Lord by giving thanks, "for He is good:" nor is it any temporal good you will gain from this confession, for, "His mercy endureth for ever;" that is, the benefit which He bestows mercifully upon you, is for ever. "

In many of our members' churches there is the ancient lay order of "Cantor", who lead the congregation in singing the psalms; indeed there  may be several cantors. As I read today's psalm, and reflected on the observation of Augustine above, it occurred to me that this is one of the psalms whose structure leads to its liturgical singing antiphonally, that is, either by the cantor and the congregation, or as was practiced in the early church, by cantors and wings of the congregation, with the women on one side of the nave, and the men on the other side. The psalters are designed for liturgical use, and have marks to indicate where the break may come in the verse for singing antiphonally.  In today's psalters one often finds the mark as the colon ":"  or an asterisk "*" 

Take note that the ending of this verse is repeated for each verse of the psalm for God's praise in hymn. Like this psalm, one finds that in many litanies there was an antiphonal repetition. Such was the case in the Early Church; in corporate prayer the congregation concluded each bidding  with, "Lord have mercy". Let us also remember that the psalter was the hymnal of the Jewish synagogue, and was known by heart by most Jews, and was sung, or said, by our Lord and the disciples.

Psalm 136 is a wonderful psalm to make part of your devotion for a thanksgiving prayer. Its simplicity, cadence, and tone commend it to frequent use. What better way to praise our all-powerful and sovereign God, as his Son surely did, than by recalling his mighty militant acts in the history of old Israel.

O give thanks unto the God of heaven: for his mercy endureth for ever.

Read  all of Augustine's homily at the link above.

Finis
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The Twenty-first Sunday after Trinity

 
Augustine on Psalm 134
Home, 21st Sunday after Trinity 

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

Source: Sacramentary of Bishop Gelasius of Rome [494AD]. Cranmer in 1549 translated the Latin "indulgence" as the English "pardon". The call for "peace" in this collect has been ascribed to the fact that at the time, Rome was under heavy assault that threatened to break Pax Romana. This collect is used in the place of an absolution when the office is conducted by a layman. Dr. Peter Toon translated the original Latin as follows: "Be reconciled, we beseech thee, Lord, to thy faithful ones, and grant them bountifully indulgence and peace, that they may be cleansed from all offences, and at the same time do unto thee devoted service without distraction of mind; through Jesus Christ our Lord."

Psalm 134, Ephesians vi. 10   &   St. John iv. 46 
Homily of Augustine on Psalm 134

Behold, now, bless ye the Lord, all ye servants of the Lord 

Comment

Augustine opens with:

"Behold, now, bless ye the Lord, all ye servants of the Lord" (ver. 1), "who stand in the house of the Lord, in the courts of the house of our God" (ver. 2). Why has he added, "in the courts"? Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts? Stand in charity, and thou standest in the courts. Breadth lies in charity, straitness in hatred.

This short psalm has only three verses. It is the last of the Songs of Degrees. Perhaps in the Temple they would sing all of them throughout the day, and then when the daily duties were done, the concluded with this song to Jehovah; for it was likely sung at eventide and in a prayerful attitude with the men standing in the 'orans" position of prayer with their hands held up to the LORD. 

The song also alludes to another duty of the priests of guarding the Temple itself, they "who stand in the house of the Lord, in the courts of the house of our God" .  We have many non-commissioned officers in the Order who can relate to this duty, wherein men are stationed at strategic points to guard the camp, base, or ship.

The old Temple built by hands is long gone, but the one Christ set in the hearts of his elect is with us yet.  However, there is a problem, and it has been a problem throughout the history of the church of certain strangers who would break in and steal.  The faith once delivered t0 the saints is under attack by a whole culture: it is a perverse generation that revels in the licentious, kills its young, denies that there is any real - objective "Good", and twists or denies the words of our Lord to support its particular agenda of the age, which calls good, evil; and evil, good

Some 1,688 years ago, long after the Temple had been plowed under by the Roman Legions, Emperor Saint Cornelius set his own Labarum Guard of 50 centurions on the 28th of October around and about the Labarum, (the ensign he had been ordered to create and carry before his army on that fateful day when he met his counterpart outside of Rome at the bridge of Saxa Ruba).  

There are today a few centurions who also have pledged to stand guard of this historic faith and defend it and the Church Militant against all enemies, and like the oath of the US forces says, "foreign and domestic" .  In this case the foreign is represented by a secular and aggressively bellicose society who would break down the Church, and by those of other faiths who joy in killing her members. The domestic are best represented by those who appear in vestments and hide behind the pulpit to insinuate their apostasy on an unsuspecting laity.  The latter are more to be watched carefully. Keep your enemies close, and your friends closer.

Take a moment after the psalm today and reflect too on the appointed epistle this day, and then put on the whole Armour of God to guard the faith, the Church Militant, and to fight against these evil  forces, visible and invisible, foreign and domestic.

A salute this day to all who stand by night to guard the faith.

en touto nika

Semper Vigilans

Finis

 

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The Twentieth Sunday after Trinity

Augustine on Psalm 83
Home, 20th Sunday after Trinity

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

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

Ephesians v. 15   Psalm 83 &  St. Matthew xxii. 1 
Augustine on Psalm LXXXIII

O God, who shall be like to thee? hold not thy peace, neither be thou still, O God. 
[Douay-Rheims Bible]
Comment
Augustine begins his homily with,

 The people of God, then, in this Psalm saith, "O God, who shall be like unto Thee?" (ver. 1). Which I suppose to be more fitly taken of Christ, because, being made in the likeness of men,  He was thought by those by whom He was despised to be comparable to other men: for He was even "reckoned among the unrighteous,"  but for this purpose, that He might be judged. But when He shall come to judge, then shall be done what is here said, "O God, who is like unto Thee?" For if the Psalms did not use to speak to the Lord Christ, that too would not be spoken which not one of the faithful can doubt was spoken unto Christ. "Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Thy kingdom." To him therefore also now it is said, "O God, who shall be like unto Thee?" For unto many Thou didst vouchsafe to be likened in Thy humiliation, even so far as to the robbers that were crucified with Thee: but when in glory Thou shalt come, "who shall be like unto Thee?"... 

This opening of Psalm 83 asks the question: O God, who can be like thee?  A rhetorical question for sure. Clearly the answer is "no one and no thing". God is unique.  All else is created of God.  In the way it appears in the psalm, it is a form of humble address  -- a salutation to God Almighty that has the characteristic of God's uniqueness in the Cosmos.  There is no other, only Jehovah. 

I found it very interesting that the Douay-Rheims Bible translation has wording in this verse like that which is found in Augustine's homily. The Orthodox Study Bible reads, "O God, who can be likened into you", but the KJV and others miss this phrase.

How do you address God when you speak to him?  We hear different ways today. The collects we have week by week often use some attribute as part of their structure to make salutation to God, such as most such as today's "Almighty and most merciful God", or Sovereign Lord, or Commander of the Host. Our creeds use "Father Almighty".  In my tradition we have at the Eucharist these terms of address before the Sanctus: "O Lord, Holy Father, Almighty, Everlasting God".  I recall too many years ago, as a child, we were taught a very simple salutation: "God is great, God is good,...". Come to think of it, after some 50 odd years I am still using that salutation. 

I think Augustine has the crux of it though, when he identifies this verse with our Lord Jesus Christ. The psalmist's question was answered centuries later.  Christ is the very image of God. In the Eastern tradition, he is sometimes known as the Icon of God, and he said to his disciples, "He who has seen seen me has seen the Father." So then, how can Jesus be like God?  He is not like God, but rather he is God in the flesh, and in the Last Great Day the saints shall behold him in his Glory as described in Revelation and in our Order's vision. We have no true pictures of our Lord, and none now breathing has seen him in human form, yet we, as Christians, have met him in the words of scripture, and many lay claim to a personal encounter with him that goes beyond mere physical viewing to "knowing"' him in one's soul.

O God, who shall be like to thee.  Indeed -- and Amen

You may read all of Augustine's homily at the link

Finis

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The Nineteenth Sunday after Trinity

Direct our hearts, we beseech thee, O Lord, by the operation of thy mercy; for as much as without thee, we are not able to please thee; through our Lord . Amen

Job xxiv. 1, Ephesians iv. 17   &   St. Matthew ix. 1
Psalm cxiv, cxv | cvii 
Homilies

Comment:
The collect this Sunday is to be found in the Sacramentary of Galsius in the late 5th century. The English adapted it from the Salisbury missal for their first prayer book with some rearranging and additions in 1549 and again in 1662.  
In it's original form it begins 
Direct our hearts, we beseech thee, O Lord, (Dirigal corda nostra, quaesumus, Domine).  
We can find biblical passages where this form of petition for direction is sought, and which carry the idea of God's action and operation. From the Old Testament we have these passages.
Pr 3:6 In all thy ways acknowledge him, and he shall DIRECT thy paths.  The Hebrew here is Yashar, in the sense of to lead, direct, lead straight along  Ps 119:5 O that my ways were DIRECTED to keep thy statutes!  Pr 16:9 A man's heart deviseth his way: but the LORD DIRECTETH his steps. 
The Hebrew word Kuwn (koon), with the meaning of to be directed aright, be fixed aright, be steadfast (in a moral sense) is used here.
New Testament
1th 3:11 Now God himself and our Father, and our Lord Jesus Christ, DIRECT our way unto you.  2th 3:5 And the Lord DIRECT your hearts into the love of God, and into the patient waiting for Christ. 
In both of these NT passages, the Greek "Kateuthuno" (kat-yoo-thoo'-no); to make straight, guide, direct 

God's direction is righteous. Following the prompting of God means doing what is right-as God has defined right. This involves, on our behalf, several things: first is trusting in God to direct us to that right, second is listening to him by being alert to God's will, and next,  discerning the voice of  God through his Holy Spirit, and being cautious and weary of other voices that are not of God-or which we are not sure are of the Spirit; and finally, actually going where God directs us.

The challenge of hearing, knowing, and doing, is at the center of a major controversy in some portions of the church nowadays.  There are so many voices claiming that the Spirit is guiding the church in this new way and that, yet often times it is completely opposite what scripture and tradition have always taught, everywhere.  So, is God directing us to sanction and bless abortion and infanticide? What about adultery and fornication? What about blasphemy and idolatry? How about experimenting with living fetus' and destroying them for research?  What about encouraging every diverse belief, or welcoming into fellowship those who refute the lordship of Christ and refuse his sovereign and unique role as Savior (Matt vii. 6).   How about hijacking and abusing the ideas of "Peace" and "Justice" to further ones social and political ideas in the name of God? How about placing his created order on the altar in worship?  How about act that degrade the institution of Holy Matrimony? 

 Yes, there are those who claim that all these evils are directed today by God through the Spirit. Yet there is another strong voice that has been raised up against these errors, and has called the church to withdraw from these foolish folk who have refused to return to God's teaching. This is the voice of orthodoxy.

Do you dare to refute this new wind that blows so forcefully as being the direction of God? If so, you may be slandered and accused by these prophets of change as being small, mean, and cruel; dismissed as a fool; of having a psychological illness (various phobia they claim); (as one centurion related this week) of unlawfully "judging" your brethren; of being a "Fundie" (fundamentalist), and loosing your  job, friends, and fellowship.  

Beware my friends. Look, listen, and discern when God is guiding by his spirit, or when it is man and the spirit of this age that is raging, or worse. Protect and defend the faith and count it all to profit when you are scandalized and accused by these heretics, for your reward will be in heaven (Matt v. 11)

The prayer continues: 

"by the operation of thy mercy" (tuae miserationis operatio) 
The cause of this directing is not our will but rather his mercy.  God is merciful to his own, and will answer their prayers through his mercy to the prompting and guiding his sheep in their way. He gives to them his Holy Spirit, whose role it is to guide the saints unto all goodness and righteousness.  Conversely, some who are vile and rebellious will never know the fruits of his mercy;  rather he gives them over to their own folly so that they fall  more and more into their error (Ro. 1:28-29)
Finally, the collect concludes with
for as much as without thee, we are not able to please thee;  (quia tibi sine te placere non pussumus)
What? Does this really say we cannot please God without him working in us.  Indeed it does. So much for Pelagianism. The doctrines of the open church which affirm every religion from every quarter as sacred and worthy of salvation is exposed as folly. The heretics who tell us to open our altars to accept the pagan as an act of charity and gracious hospitality showing our inclusive spirit are exposed. Yet, it is clear that the ancient prayer warns us that those who reject God: Father, Son and Holy Ghost, shall never be able to please him.
Through our Lord. Amen (per Dominum) 
Finis
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Francis B. Hall -- US Army Chaplain -- Medal of Honor Winner

Francis Bloodgood Hall 
Army Chaplain, Medal of Honor War Between the States 
[October 4]

(November 16, 1827 - October 4, 1903) 

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Francis Bloodgood Hall was born in New York City on November 16, 1827. He was awarded the Congressional Medal of Honor on February 16th, 1897, for his part in combat at Salem Heights Virginia while serving as Chaplain of the 16th New York Infantry. His citation read in part "Voluntarily exposed himself to a heavy fire during the thickest of the fight and carried wounded men to the rear for treatment and attendance." He is died on October 4th, 1903 and is burried in Plattsburgh, New York

Biography from here http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=6858648

"Civil War Congressional Medal of Honor Recipient. Served during the Civil War as the Chaplain of the 16th New York Volunteer Infantry. He was awarded the CMOH for his bravery during the Union assault on Salem Heights, Virginia during the Battle of Chancellorsville on May 3, 1863. His citation reads "Voluntarily exposed himself to a heavy fire during the thickest of the fight and carried wounded men to the rear for treatment and attendance". His Medal was awarded to him on February 16, 1897. He was one of four 16th New York soldiers to be awarded the Medal of Honor for bravery during the War (the others being Private James Allen, Major John C. Gilmore, and Corporal John H. Moffitt). Additionally, he was one of three Union Army Chaplains to be awarded the Medal of Honor (the others being Milton L. Haney of the 55th Illinois Infantry and John M. Whitehead of the 15th Indiana Infantry). (bio by: Russ Dodge)"

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