Trinity-Sunday 2014

Trinity-Sunday.

Psalm 67

Deus misereatur

GOD be merciful unto us, and bless us : and shew us the light of his countenance, and be merciful unto us:

2. That thy way may be known upon earth : thy saving health among all nations.

3. Let the people praise thee, O God : yea, let all the people praise thee.

4. O let the nations rejoice and be glad : for thou shalt judge the folk righteously, and govern the nations upon earth.

5. Let the people praise thee, O God : let all the people praise thee.

6. Then shall the earth bring forth her increase : and God, even our own God, shall give us his blessing.

7. God shall bless us : and all the ends of the world shall fear him.

The Collect.

ALMIGHTY and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of thy Divine Majesty to worship the Unity; We beseech thee, that thou wouldst keep us steadfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen.

Old Testament Reading: Numbers 21.4-9

Psalter: Psalm 29, 33 | 93, 97, 150

Epistle Reading: Revelation 4.1-11

Gospel Reading: St. John 3.1-15

THE CREED OF ST. ATHANASIUS

At Morning Prayer.

{Upon these Feasts; Christmas Day, the Epiphany, Saint Matthias, Easter Day, Ascension Day, Whitsunday, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint Simon and Saint Jude, Saint Andrew, and upon Trinity Sunday, shall be sung or said at Morning Prayer, instead of the Apostles’ Creed, this Confession of our Christian Faith, commonly called the Creed of Athanasius, by the Minister and people standing.}

Quicunque vult.

WHOSOEVER will be saved : before all things it is necessary that he hold the Catholick Faith.

Which Faith except every one do keep whole and undefiled : without doubt he shall perish everlastingly.

And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity;

Neither confounding the Persons : nor dividing the Substance.

For there is one Person of the Father, another of the Son : and another of the Holy Ghost.

But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co-eternal.

Such as the Father is, such is the Son : and such is the Holy Ghost.

The Father uncreate, the Son uncreate : and the Holy Ghost uncreate.

The Father incomprehensible, the Son incomprehensible : and the Holy Ghost incomprehensible.

The Father eternal, the Son eternal : and the Holy Ghost eternal.

And yet they are not three eternals : but one eternal.

As also there are not three incomprehensibles, nor three uncreated : but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty : and the Holy Ghost Almighty.

And yet they are not three Almighties : but one Almighty.

So the Father is God, the Son is God : and the Holy Ghost is God.

And yet they are not three Gods : but one God.

So likewise the Father is Lord, the Son Lord : and the Holy Ghost Lord.

And yet not three Lords : but one Lord.

For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord;

So are we forbidden by the Catholick Religion : to say, There be three Gods, or three Lords.

The Father is made of none : neither created, nor begotten.

The Son is of the Father alone : not made, nor created, but begotten.

The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts.

And in this Trinity none is afore, or after other : none is greater, or less than another;

But the whole three Persons are co-eternal together : and co-equal.

So that in all things, as is aforesaid : the Unity in Trinity and the Trinity in Unity is to be worshipped.

He therefore that will be saved : must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation : that he also believe rightly the Incarnation of our Lord Jesus Christ.

For the right Faith is, that we believe and confess : that our Lord Jesus Christ, the Son of God, is God and Man;

God, of the substance of the Father, begotten before the worlds : and Man of the substance of his Mother, born in the world;

Perfect God and perfect Man : of a reasonable soul and human flesh subsisting. 

Equal to the Father, as touching his Godhead : and inferior to the Father, as touching his manhood;

Who, although he be God and Man : yet he is not two, but one Christ;

One, not by conversion of the Godhead into flesh : but by taking of the Manhood into God;

One altogether; not by confusion of Substance : but by unity of Person.

For as the reasonable soul and flesh is one man : so God and Man is one Christ;

Who suffered for our salvation : descended into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth at the right hand of the Father, God Almighty : from whence he will come to judge the quick and the dead.

At whose coming all men will rise again with their bodies : and shall give account for their own works.

And they that have done good shall go into life everlasting : and they that have done evil into everlasting fire.

This is the Catholick Faith : which except a man believe faithfully, he cannot be saved.

Glory be to the Father, &c.

As it was in the beginning, &c.

Toon’s devotional comments: http://www.pbs.org.uk/the-bcp/trinity-sunday

Epiphany - 2014

The Epiphany, or the Manifestation of Christ to the Gentiles.

Psalm 96

Cantate Domino

O SING unto the Lord a new song : sing unto the Lord, all the whole earth.

2. Sing unto the Lord, and praise his Name : be telling of his salvation from day to day.

3. Declare his honour unto the heathen : and his wonders unto all people.

4. For the Lord is great, and cannot worthily be praised : he is more to be feared than all gods.

5. As for all the gods of the heathen, they are but idols : but it is the Lord that made the heavens.

6. Glory and worship are before him : power and honour are in his sanctuary.

7. Ascribe unto the Lord, O ye kindreds of the people : ascribe unto the Lord worship and power.

8. Ascribe unto the Lord the honour due unto his Name : bring presents, and come into his courts.

9. O worship the Lord in the beauty of holiness : let the whole earth stand in awe of him.

10. Tell it out among the heathen that the Lord is King : and that it is he who hath made the round world so fast that it cannot be moved; and how that he shall judge the people righteously.

11. Let the heavens rejoice, and let the earth be glad : let the sea make a noise, and all that therein is.

12. Let the field be joyful, and all that is in it : then shall all the trees of the wood rejoice before the Lord.

13. For he cometh, for he cometh to judge the earth : and with righteousness to judge the world, and the people with his truth.

The Collect.

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

[Old Testament Reading: Isaiah 60.1-9]

Psalter: Psalm 96

Epistle Reading: Ephesians 3.1-11

Gospel Reading: St. Matthew 2.1-12

Toon: “The Feast of the EPIPHANY, the twelfth day after Christmas, begins the season of EPIPHANY, which continues in the Church Year to the beginning of Lent. The Book of Common Prayer (1928) makes provision for up to six Sundays in Epiphany, depending on the date of Easter.

If we think that the Feast (or even the season) of the Epiphany is only about the visit of the (three) kings or magi or wise men "from the east" then we only partially appreciate it! There is much more to it.

The word EPIPHANY is Greek and means MANIFESTATION or APPEARANCE. It is a Greek name because the Festival was in origin, and for its first period of celebration, an Eastern Mediterranean Christian feast, not a Roman one. Originally the Greek-speaking Church celebrated both the Birth of Christ and the Manifestation on one and the same day, January 6th, while the Latin-speaking Church celebrated Christmas on December 25.

From the early fifth century, both East and West celebrated both Christmas Day (Dec 25) and the Epiphany (Jan 6) but with different emphases. The West celebrated the Nativity on December 25th and the Manifestation to the Gentiles on January 6. Possibly the focusing of the feast in the West of the Manifestation particularly on the visit of the magi/kings is related to the moving of their relics from Constantinople to Milan in the fourth century, when Milan was capital of the western half of the Roman Empire.

Related to the Epiphany/Manifestation of the Son of God incarnate to the Gentiles are two other central Manifestations of God observed at this time - very particularly so in the East on the feast day, Jan 6, but also in the West during the season of Epiphany.

These other two are (a) the Manifestation of the Holy Trinity at the Baptism of Jesus when the Father speaks to the Son and the Spirit from the Father descends upon the Son (Mark 1:1-11), and (b) the Manifestation of Jesus as the One Person made known in two Natures when he performed the "sign" at Cana of Galilee - the miracle of water into wine (John 2:1-11). (For the use of these two Events in the West see the Gospels for Epiphany 2 & 3 in the 1928 BCP.)

If we put these three Manifestations together we have in its primary, biblical, narrative form what was achieved dogmatically by the first four Ecumenical Councils of the Church up to AD 451. That is, the setting forth by Gentile Christian bishops the dogma of the One, Blessed, Holy and Undivided Trinity and of the One Person of Christ Jesus made know in two natures, divine and human.

Returning to the Western celebration of the Epiphany feast proper on January 6, it is an old tradition that states that there were three visitors (because three gifts) and that they were kings. In fact prophecy encouraged the idea that they were kings, "The Gentiles shall come to thy light and kings to the brightness of thy rising" (Psalm 72:10 & Isaiah 60:3). That the new king should be born in Canaan was seen in the prophecy of Balaam (Num. 24:17) and so the magi took the main road from Persia to Jerusalem, and from there to Bethlehem in particular, because of the clear prophecy in Micah 5:2 that the Messiah would be born in the city of David.

The Manifestation to mankind by Jesus Christ & the Holy Trinity has for its ultimate purpose the deification of man through salvation, sanctification and glorification. Thus the Collect for the Feast in the BCP itself prays that "we may have the fruition (= enjoyment) of thy glorious Godhead" - the beatific vision, the seeing of the glory of the Father in the face of the Incarnate Son. ( . . . )

This Collect in its original Latin wording is based upon (a) the biblical narrative of the visit of the magi as recorded in Matthew 2; and (b) the thought that "we walk by faith and not by sight" on earth ( 2 Corinthians 5:7).

The translation provided in the BCP of 1549 and thereafter, however, does not bring out as clearly as possible, the second of these themes, the walking by faith now towards the future contemplation by sight in heaven. The petition in Latin may be more literally translated: "Mercifully grant that we, which know thee now by faith, may be led onwards until we come to gaze upon thy Exaltation [Majesty] by sight..."

It seems that in 1549 Archbishop Cranmer had in mind the writings of St. Augustine of Hippo and others, who had written of the beatific vision in heaven as "the fruition of thy glorious Godhead." So he used this expression rather than literally translating the Latin before him. The translation provided above points to the same glorious conclusion as Augustine & Cranmer had in mind, but it picks up more clearly on the theme of "being led onwards" (in the case of the magi by a star and of ourselves by faith) and of "contemplation/gazing" (the magi gazed at the heavens and then upon the Only-Begotten Son Incarnate, while we shall see the glory of the Father in the face of the exalted Jesus Christ).

What this Collect actually prays for in Latin or in English is of course the important thing. The people of God make petition for divine assistance so that, after being faithful sojourners and pilgrims here on earth in this evil age, they will experience the full realization of Christian hope and see the Glory of the Father in the face of Jesus Christ in the glorious age to come. But we must first walk by faith in order later by grace to walk by sight! This is a message for the whole of the season of the Epiphany” (http://www.pbs.org.uk/bcp/commentary_detail.php?CommentaryID=9).

Trinity Sunday - 2013

Trinity-Sunday.

Psalm 84

Quam dilecta!

( . . . )

2. My soul hath a desire and longing to enter into the courts of the Lord : my heart and my flesh rejoice in the living God.

( . . . )

4. Blessed are they that dwell in thy house : they will be alway praising thee.

5. Blessed is the man whose strength is in thee : in whose heart are thy ways.

6. Who going through the vale of misery use it for a well : and the pools are filled with water.

( . . . )

12. For the Lord God is a light and defence : the Lord will give grace and worship, and no good thing shall he withhold from them that live a godly life.

13. O Lord God of hosts : blessed is the man that putteth his trust in thee.

( . . . )

The Collect.

ALMIGHTY and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of thy Divine Majesty to worship the Unity; We beseech thee, that thou wouldst keep us steadfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen.

Old Testament Reading: Numbers 21.4-9

Psalter: Psalm 29, 33 | 93, 97, 150

Epistle Reading: Revelation 4.1-11

Gospel Reading: St. John 3.1-15

THE CREED OF ST. ATHANASIUS

At Morning Prayer.

{Upon these Feasts; Christmas Day, the Epiphany, Saint Matthias, Easter Day, Ascension Day, Whitsunday, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint Simon and Saint Jude, Saint Andrew, and upon Trinity Sunday, shall be sung or said at Morning Prayer, instead of the Apostles’ Creed, this Confession of our Christian Faith, commonly called the Creed of Athanasius, by the Minister and people standing.}

Quicunque vult.

WHOSOEVER will be saved : before all things it is necessary that he hold the Catholick Faith.

Which Faith except every one do keep whole and undefiled : without doubt he shall perish everlastingly.

And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity;

Neither confounding the Persons : nor dividing the Substance.

For there is one Person of the Father, another of the Son : and another of the Holy Ghost.

But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co-eternal.

Such as the Father is, such is the Son : and such is the Holy Ghost.

The Father uncreate, the Son uncreate : and the Holy Ghost uncreate.

The Father incomprehensible, the Son incomprehensible : and the Holy Ghost incomprehensible.

The Father eternal, the Son eternal : and the Holy Ghost eternal.

And yet they are not three eternals : but one eternal.

As also there are not three incomprehensibles, nor three uncreated : but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty : and the Holy Ghost Almighty.

And yet they are not three Almighties : but one Almighty.

So the Father is God, the Son is God : and the Holy Ghost is God.

And yet they are not three Gods : but one God.

So likewise the Father is Lord, the Son Lord : and the Holy Ghost Lord.

And yet not three Lords : but one Lord.

For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord;

So are we forbidden by the Catholick Religion : to say, There be three Gods, or three Lords.

The Father is made of none : neither created, nor begotten.

The Son is of the Father alone : not made, nor created, but begotten.

The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts.

And in this Trinity none is afore, or after other : none is greater, or less than another;

But the whole three Persons are co-eternal together : and co-equal.

So that in all things, as is aforesaid : the Unity in Trinity and the Trinity in Unity is to be worshipped.

He therefore that will be saved : must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation : that he also believe rightly the Incarnation of our Lord Jesus Christ.

For the right Faith is, that we believe and confess : that our Lord Jesus Christ, the Son of God, is God and Man;

God, of the substance of the Father, begotten before the worlds : and Man of the substance of his Mother, born in the world;

Perfect God and perfect Man : of a reasonable soul and human flesh subsisting.  

Equal to the Father, as touching his Godhead : and inferior to the Father, as touching his manhood;

Who, although he be God and Man : yet he is not two, but one Christ;

One, not by conversion of the Godhead into flesh : but by taking of the Manhood into God;

One altogether; not by confusion of Substance : but by unity of Person.

For as the reasonable soul and flesh is one man : so God and Man is one Christ;

Who suffered for our salvation : descended into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth at the right hand of the Father, God Almighty : from whence he will come to judge the quick and the dead.

At whose coming all men will rise again with their bodies : and shall give account for their own works.

And they that have done good shall go into life everlasting : and they that have done evil into everlasting fire.

This is the Catholick Faith : which except a man believe faithfully, he cannot be saved.

Glory be to the Father, &c.

As it was in the beginning, &c.

Mike
Primus Pilus II

The Sunday after Christmas Day-2012

The Sunday after Christmas-Day.

The Collect.

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, one God, world without end. Amen.

[Then shall follow the Collect of the Nativity, which shall be said continually unto New-year’s Eve.]

Old Testament Reading: Isaiah 9.2-7

Psalter: Morning-2, 8; Evening-89

Epistle Reading: Galatians 4.1-7

Gospel Reading: St. Matthew 1.18-25

Barbee and Zahl:

“[This Collect] reminds us of our status as God’s “children by adoption and grace,” while Christ alone is His “only begotten Son.” It is, of all the Prayer Book Collects, the most profoundly theological. Here in one superb prayer are contained both the doctrine of the Holy Trinity and the Incarnation of Christ in time and in our souls” (10).

St. Irenaeus:

“On this account, therefore, the Lord Himself, who is Emmanuel from the Virgin, is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: “For I know that there dwelleth in my flesh no good thing,” showing that the “good thing” of our salvation is not from us, but from God. And again: “Wretched man that I am, who shall deliver me from the body of this death?” Then he introduces the Deliverer, [saying,] “The grace of Jesus Christ our Lord.” And Isaiah declares this also, [when he says:] “Be ye strengthened, ye hands that hang down, and ye feeble knees; be ye encouraged, ye feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us.” Here we see, that not by ourselves, but by the help of God, we must be saved” (“Against Heretics,” III.20.3).

And Can It Be that I Should Gain?

Charles Wesley, 1738 (alt. 1990)

And can it be that I should gain
An interest in the Savior’s blood?
Died He for me, who caused His pain—
For me, who Him to death pursued?
Amazing love! How can it be,
That Thou, my God, shouldst die for me?
Amazing love! How can it be,
That Thou, my God, shouldst die for me?

’Tis mystery all: th’Immortal dies:
Who can explore His strange design?
In vain the firstborn seraph tries
To sound the depths of love divine.
’Tis mercy all! Let earth adore,
Let angel minds inquire no more.

Amazing love! How can it be,
That Thou, my God, shouldst die for me?

He left His Father’s throne above
So free, so infinite His grace—
Humbled Himself (so great his love),
And bled for all his chosen race:
’Tis mercy all, immense and free,
For O my God, it found out me!

Amazing love! How can it be,
That Thou, my God, shouldst die for me?

Long my imprisoned spirit lay,
Fast bound in sin and nature’s night;
Thine eye diffused a quickening ray—
I woke, the dungeon flamed with light;
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.

Amazing love! How can it be,
That Thou, my God, shouldst die for me?

No condemnation now I dread;
Jesus, and all in Him, is mine;
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach th’eternal throne,
And claim the crown, through Christ my own.
Amazing love! How can it be,
That Thou, my God, shouldst die for me?

Primus Pilus II