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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"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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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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"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 Eighteenth Sunday after Trinity

Augustine on Psalm LXIX

Trinity 18 Home

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

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

Psalm 69, Ephesians iv. 1   &   St. Luke xiv. 1 
Homily - Psalm LXIX by Augustine

Human life upon earth is trial," and that no one is at all secure, nor ought to be secure, until he be come to that country, whence no one that is a friend goeth forth, into which no one that is an enemy is admitted

Comment

Augustine opens his discussion of the text of Psalm 69 with this introduction, which touches on the appointed ancient collect of  the Gelasian Sacramentary, and our need for constant protection from the wiles of Satan.

We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread out its branches; wherein already the leaven, which at first was contemptible, hath leavened three measures, that is, the whole round world repeopled by the three sons of Noe: for from East and West and North and South shall come they that shall sit down with the Patriarchs, while those shall have been driven without, that have been born of their flesh and have not imitated their faith. Unto his glory then of Christ's Church our eyes we have opened; and that barren one, for whom joy was proclaimed and foretold, because she was to have more sons than she that had the husband, her we have found to be such an one as hath forgotten the reproaches and infamy of her widowhood: and so we may perhaps wonder when we chance to read in any prophecy the words of Christ's humiliation, or our own. And it may be, that we are less affected by them; because we have not come at that time when these things were read with zest, in that tribulation abounded. But again if we think of the abundance of tribulations, and observe the way wherein we are walking (if indeed we do walk in it), how narrow it is, and how through straits and tribulations it leadeth unto rest everlasting, and how that very thing which in human affairs is called felicity, is more to be feared than misery; since indeed misery ofttimes doth bring out of tribulation a good fruit, but felicity doth corrupt the soul with a perverse security, and giveth place for the Devil the Tempter--when, I say, we shall have judged prudently and rightly, as the salted victim did, that "human life upon earth is trial," and that no one is at all secure, nor ought to be secure, until he be come to that country, whence no one that is a friend goeth forth, into which no one that is an enemy is admitted, even now in the very glory of the Church we acknowledge the voices of our tribulation: and being members of Christ, subject to our Head in the bond of love, and mutually supporting one another, we will say from the Psalms, that which here we have found the Martyrs said, who were before us; that tribulation is common to all men from the beginning even unto the end.... 

One of our dear brothers and a senior tribune wrote to me this week on the occasion of  Michael the Militant Archangel with earnest prayers for our Order and her members, for the blessings of God and for Protection.  That is the very subject of our collect this day, and Augustine surly did emphasize this to his listeners as he approached this psalm.  How many have seen a new convert become secure in his faith, only to suffer a terrible fall to the wiles of Satan or the cares of this world?  It often happens to the most sincere, who will become bedeviled with riches, comfort, false security, and a lack of vigilance, and then comes their fall-and a great fall it is.  It happened very recently to a minister who had engaged in the false and misleading "prosperity gospel" that celebrates greed and material gain and leads the flock astray. It has happened to our presidents and also to the very meanest of our society. No one is exempt. It can happen to you too friend. The devil is not impressed with claims of once saved always saved, or election; indeed, he tested Peter, and it took our Lord's protection and prayers to lead him back.  

I give thanks for the prayer an intention of our brother centurion, and bid you to join him. This is the Sunday next after Michaelmas, and the founding of the Order. Let us all join with our brother centurions this day as we pray for our brethren, indeed the entire church, that he might "grant us grace to withstand the devil, and ...pure hearts to follow him" .

I always give thanks for the following prayer that you can always find on our web site and in a link our our newsleterss that was composed by one of our senior tribunes in the beginning. I invite you to say it this day with the intentions introduced by Gelasius and Augustine, and as underlined below:

O Christ, our Leader in life's battle; We pray you; love all fellow officers of the Order of Centurions and teach them to love you with all their hearts and minds that they may think and speak and do only such things as are well-pleasing to you. Give them ready grace always to be strong and good, faithful and brave soldiers. Give them the courage to boldly witness their faith in you by their thoughts, words and actions. Graciously assist them with your heavenly help that they may ever diligently serve you and by no temptation be separated from you; who lives and reigns with the Father and the Holy Spirit ever, one God, world without end. Amen

I am thankful too for our brothers who have been vigilant in exposing the pundits of prosperity  and their false teachings, and have thereby acted as Christ's own soldiers to defended the church against the wiles of Satan and the temptations of the world.

SEMPER VIGILANS

Finis

 

Gelasius

 Bishop of Rome

Saint of the Church out of Africa

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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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