Adelphoi,
For your consideration. This doctrine below is particularly hard for Protestants to appreciate.
ROME, MAY 7, 2003 (Zenit.org).- In his encyclical "Ecclesia de Eucharistia" John Paul II dedicates Chapter 6 to the "School of Mary, 'Woman of the Eucharist.'"
To understand in greater depth the relation between the Blessed Virgin and the Eucharist, ZENIT interviewed Discalced Carmelite Father Jesús Castellano Cervera, president of the Teresianum School of Theology and an expert in Marian studies and consultor of the Congregation for the Doctrine of the Faith.
Q: Don't you consider somewhat singular the Pope's decision to dedicate a whole chapter to Mary in an encyclical on the Eucharist?
Father Castellano: Mary's relation to the Eucharist is evident, especially if two fundamental aspects of the Eucharist are considered.
The first is the continuity of the mystery of the Incarnation, exactly as John presents it in Chapter 6 of the Gospel: indissoluble connection between the Word made flesh [see John 1:14] and the flesh that he gives for the life of the world [see John 6:51 and following]. The chapter in the prologue of the Gospel, verse 14, uses the same expression "the Word became flesh," and also "I shall give you my flesh."
In the measure that the mystery of the Incarnation is connected to the Virgin, of whom the Word takes flesh, we can say that it is a central aspect of the Eucharist, and not a devotional aspect.
St. Augustine himself said in the Commentary on Psalm 98:9: "Of the flesh of Mary, he took flesh, in this flesh the Lord walked here, and he has given us this same flesh to eat for our salvation; and no one eats that flesh without having first adored it ... as we do not sin adoring it but sin if we do not adore it."
The second fundamental aspect is that the Eucharist is the memorial of the death of Christ, and in that moment of Calvary, John recalls Mary's presence at the foot of the cross. It is a presence in which the Virgin is associated with the mystery and with the offering of Christ to the Father, and in the offering of herself to the Father.
We cannot not think of the Virgin Mary, present in this mystery, of which the Eucharist is the sacramental connection; therefore, either because the Incarnation or because of the sacrifice of the cross, Mary is present.
Moreover, there are numerous expressions of the Fathers of the Church that bring the mystery of the Incarnation closer to that of the Eucharist.
Q: Could you give an example?
Father Castellano: Peter Chrysologus said that Christ "is the bread that sowed in the Virgin, leavened in the flesh, kneaded in the Passion, baked in the oven of the sepulcher, kept in the Church, taken to the altars, gives the faithful heavenly food every day."
In the Summa Theologiae, St. Thomas Aquinas made a comparison between the virginal birth, which is of a supernatural order, and the eucharistic conversion, which is also supernatural.
The relation between the Eucharist and the Virgin is an integral part of the whole Tradition. In some Eastern rites, for example in the Ethiopian liturgy, they recite: "You are the basket of this bread of burning flame and the cup of this wine. O Mary, who produce in your womb the fruit of the oblation."
And also: "O Virgin, who brought to fruition what we are about to eat and who made to gush forth what we are about to drink. O bread that lives in
you: life-giving bread and salvation for the one who eats it with faith."
Q: However, we must admit that at present this relation between Mary and the Eucharist is not known or reflected upon.
Father Castellano: In reality, the Pontiffs have always stressed this aspect of Tradition. Paul VII, for example, in "Marialis Cultus" exhorted [us] "to live the Eucharist with the sentiments of faith and love of Mary, Virgin who listened, Virgin of prayer, Virgin who offered, Virgin Mother, as well as Virgin model and teacher of spiritual worship in daily life, transforming herself in a pleasing offering to God."
We could also refer to John Paul II, who introduced the Institution of the Eucharist among the luminous mysteries of the holy rosary.
The Rev'd Dr. Peter Toon
Saturday, May 10, 2003
Collect for Easter 3
Adelphoi,
Here is a brief meditation upon a very ancient prayer, wonderfully translated by Cranmer, done for my church website.
Easter 3
Almighty God, who shewest to them that be in error the light of thy truth, to the intent that they may return into the way of righteousness: Grant unto all them that are admitted into the fellowship of Christ's religion, that they may eschew those things that are contrary to their profession, and follow all such things as are agreeable to the same; through our Lord Jesus Christ.
Epistle: 1 Peter 2, 11-17 The Gospel: St John 16,16-22.
This ancient Collect assumes greater meaning if we remember that Easter Eve is one of the great occasions for Baptisms, for the admittance of converts into the fellowship of the one, holy, catholic and apostolic Church. So this Prayer was used in the Church of the Fathers a few weeks after many new members were in her fellowship.
The first part of the Collect, where we remember in God's presence aspects of his relation to the world, recalls that God in Christ Jesus as the Good Shepherd seeks the lost sheep and, further, as the Light of the world gives to lost travellers light to find their way to everlasting salvation. Does HE not enlighten those who have been baptized in the Triune Name, who repent of sin and believe the Gospel?
The petition in the Collect has a primary reference to the newly baptized, but also applies to all the baptized. All are called to die daily to sin and to live unto righteousness in the power of the Holy Ghost. All Christians are called to holiness of life and consecration unto the Lord and his purposes, and thus they are to think and do only that which they know to be a part of his will for them.
The old verb, to eschew, emphasizes that baptised believers are to shoo away, to drive away (as birds from a fruit tree) all that is evil and contrary to holiness.
In Baptism we promise to reject the world, the flesh and the devil and to accept and follow Christ in the way of self-denial and of grace. This Collect thus recalls us to our vocation as the elect people of God, saved by the grace of our Lord Jesus Christ.
The Rev'd Dr. Peter Toon
Here is a brief meditation upon a very ancient prayer, wonderfully translated by Cranmer, done for my church website.
Easter 3
Almighty God, who shewest to them that be in error the light of thy truth, to the intent that they may return into the way of righteousness: Grant unto all them that are admitted into the fellowship of Christ's religion, that they may eschew those things that are contrary to their profession, and follow all such things as are agreeable to the same; through our Lord Jesus Christ.
Epistle: 1 Peter 2, 11-17 The Gospel: St John 16,16-22.
This ancient Collect assumes greater meaning if we remember that Easter Eve is one of the great occasions for Baptisms, for the admittance of converts into the fellowship of the one, holy, catholic and apostolic Church. So this Prayer was used in the Church of the Fathers a few weeks after many new members were in her fellowship.
The first part of the Collect, where we remember in God's presence aspects of his relation to the world, recalls that God in Christ Jesus as the Good Shepherd seeks the lost sheep and, further, as the Light of the world gives to lost travellers light to find their way to everlasting salvation. Does HE not enlighten those who have been baptized in the Triune Name, who repent of sin and believe the Gospel?
The petition in the Collect has a primary reference to the newly baptized, but also applies to all the baptized. All are called to die daily to sin and to live unto righteousness in the power of the Holy Ghost. All Christians are called to holiness of life and consecration unto the Lord and his purposes, and thus they are to think and do only that which they know to be a part of his will for them.
The old verb, to eschew, emphasizes that baptised believers are to shoo away, to drive away (as birds from a fruit tree) all that is evil and contrary to holiness.
In Baptism we promise to reject the world, the flesh and the devil and to accept and follow Christ in the way of self-denial and of grace. This Collect thus recalls us to our vocation as the elect people of God, saved by the grace of our Lord Jesus Christ.
The Rev'd Dr. Peter Toon
Tuesday, May 06, 2003
Solemn Warnings or merely Cautionary Statements
Adelphoi,
After reading a piece by Cardinal Dulles (whose writings I have been reading for 40 years) I wrote the following:
Solemn Warnings or merely Cautionary Statements
It is well known by those who read the Gospels that therein Jesus is presented as saying much about hell, more in fact than he says about heaven. In fact he presented only two possibilities of existence after the death of the body and the resurrection of the dead - everlasting bliss or everlasting happiness. Jesus describes the lot of the damned in a variety of pictures or metaphors - of everlasting fire, outer darkness, weeping and gnashing of teeth and so on. Likewise the apostles in their Letters also presume that there is a hell for those who do not die reconciled to and in spiritual union with God the Father through Jesus Christ. The Book of Revelation presents the eternal torments of Satan and his followers in vivid terms (21:8).
At times in the writings of St Paul there are statements which seem to present the hope that ultimately all creatures will be reconciled to God (Ephesians 1:10 & Colossians 1:19-20), but these need to be set in the context of the many texts which teach that there is a hell and sinners will be there eternally.
Is the message of Jesus, his apostles and evangelists, concerning hell and everlasting damnation to be seen as genuine solemn warnings (because there really is a hell) or merely cautionary statements (because there probably is not a hell)?
In the history of the Church, it has been the virtual unanimous doctrine that only those who are baptized, repentant of their sins, believing in the Lord Jesus Christ and members of the Church of God, are candidates for the resurrection of the body, the glorious life of the age to come, and the beatific vision. This is presumed in The Book of Common Prayer (1549 etc) and in The Thirty-Nine Articles of Religion with the Books of Homilies (1562) of the Anglican Communion of Churches. In the Athanasian Creed (omitted from the American BCP of 1789, 1891 & 1928) the opening declaration is most clear (and thus offensive to some): "Whosoever will be saved before all things it is necessary that he hold the Catholic Faith. Which Faith except one do keep whole and undefiled without doubt he shall perish everlastingly." Here in the strongest possible form the trusting in God and the believing of the Creed are set forth as absolutely necessary for everlasting salvation and happiness.
The view held by the Church for centuries that many of mankind would go to hell was based on the assumption that explicit Christian faith is absolutely necessary for salvation from sin and entrance into the kingdom of heaven.
In modern times we have had doctrines of universalism (all shall be saved despite their sins and rebellion) and annihilation (that all who reject Christ will not suffer everlastingly but will disappear from existence) widely circulated and both of them effectively but in differing ways take away the stark, powerful reality of the warnings of Jesus and his apostles.
In the Roman Catholic Church (despite the clarity of the Catechism of the Catholic Church - see 1022 & 1035) in the West there has been a move away by many from the older rigid doctrine that explicit Christian faith is necessary for eternal salvation to the newer teaching that where a person is sincerely searching for God, for truth, for beauty, for righteousness, he is (as it were) baptized into Christ by a baptism of desire and is thus a candidate for heaven. Then also some theologians (e.g., Jacques Maritain & Hans Urs von Balthasar & Richard Neuhaus of First Things) have taught that it is legitimate to hope (though one cannot be certain) that God will find a way ultimately to win the hearts of all (faithful church members, those baptized by desire and indeed all people) and thus all shall be saved. While this approach does not deny hell it effectively minimises the mention of its reality and power.
The real situation in most churches - catholic and protestant - seems to be that hell is conveniently ignored and forgotten in teaching and preaching, and at funeral services the emphasis is often upon the affirmation of the life of the (now) dead person and with this goes a vague hope that all shall be well for him wherever he is now.
Years ago I wrote a Book HEAVEN AND HELL (Thomas Nelson). Maybe I should write another one!
The Rev'd Dr. Peter Toon
After reading a piece by Cardinal Dulles (whose writings I have been reading for 40 years) I wrote the following:
Solemn Warnings or merely Cautionary Statements
It is well known by those who read the Gospels that therein Jesus is presented as saying much about hell, more in fact than he says about heaven. In fact he presented only two possibilities of existence after the death of the body and the resurrection of the dead - everlasting bliss or everlasting happiness. Jesus describes the lot of the damned in a variety of pictures or metaphors - of everlasting fire, outer darkness, weeping and gnashing of teeth and so on. Likewise the apostles in their Letters also presume that there is a hell for those who do not die reconciled to and in spiritual union with God the Father through Jesus Christ. The Book of Revelation presents the eternal torments of Satan and his followers in vivid terms (21:8).
At times in the writings of St Paul there are statements which seem to present the hope that ultimately all creatures will be reconciled to God (Ephesians 1:10 & Colossians 1:19-20), but these need to be set in the context of the many texts which teach that there is a hell and sinners will be there eternally.
Is the message of Jesus, his apostles and evangelists, concerning hell and everlasting damnation to be seen as genuine solemn warnings (because there really is a hell) or merely cautionary statements (because there probably is not a hell)?
In the history of the Church, it has been the virtual unanimous doctrine that only those who are baptized, repentant of their sins, believing in the Lord Jesus Christ and members of the Church of God, are candidates for the resurrection of the body, the glorious life of the age to come, and the beatific vision. This is presumed in The Book of Common Prayer (1549 etc) and in The Thirty-Nine Articles of Religion with the Books of Homilies (1562) of the Anglican Communion of Churches. In the Athanasian Creed (omitted from the American BCP of 1789, 1891 & 1928) the opening declaration is most clear (and thus offensive to some): "Whosoever will be saved before all things it is necessary that he hold the Catholic Faith. Which Faith except one do keep whole and undefiled without doubt he shall perish everlastingly." Here in the strongest possible form the trusting in God and the believing of the Creed are set forth as absolutely necessary for everlasting salvation and happiness.
The view held by the Church for centuries that many of mankind would go to hell was based on the assumption that explicit Christian faith is absolutely necessary for salvation from sin and entrance into the kingdom of heaven.
In modern times we have had doctrines of universalism (all shall be saved despite their sins and rebellion) and annihilation (that all who reject Christ will not suffer everlastingly but will disappear from existence) widely circulated and both of them effectively but in differing ways take away the stark, powerful reality of the warnings of Jesus and his apostles.
In the Roman Catholic Church (despite the clarity of the Catechism of the Catholic Church - see 1022 & 1035) in the West there has been a move away by many from the older rigid doctrine that explicit Christian faith is necessary for eternal salvation to the newer teaching that where a person is sincerely searching for God, for truth, for beauty, for righteousness, he is (as it were) baptized into Christ by a baptism of desire and is thus a candidate for heaven. Then also some theologians (e.g., Jacques Maritain & Hans Urs von Balthasar & Richard Neuhaus of First Things) have taught that it is legitimate to hope (though one cannot be certain) that God will find a way ultimately to win the hearts of all (faithful church members, those baptized by desire and indeed all people) and thus all shall be saved. While this approach does not deny hell it effectively minimises the mention of its reality and power.
The real situation in most churches - catholic and protestant - seems to be that hell is conveniently ignored and forgotten in teaching and preaching, and at funeral services the emphasis is often upon the affirmation of the life of the (now) dead person and with this goes a vague hope that all shall be well for him wherever he is now.
Years ago I wrote a Book HEAVEN AND HELL (Thomas Nelson). Maybe I should write another one!
The Rev'd Dr. Peter Toon
Sunday, May 04, 2003
William Bennett, moral crusader and original sin
Adelphoi,
I got this message today and it caused a deep sigh within me. I had thought of Bennett as a man of high virtue - see his book, The Book of Virtues - but he is like too many of us merely a weakling... Original sin and the temptations of the world are very real in all of us.
Dear Friends,
I remarked to a friend a few days ago that while I hold many positions that would be identified as conservative, I have always resisted being identified as one, because most stripes of political conservatism are not grounded in a Christian mindset. Unfortunately, this article illustrates why -- not just in Bennett's conduct, but in the facile rationalizations made for it by him and his conservative allies, which precisely echo those of the modern sexual libertines who claim that any form of sexual conduct is morally justifiable so long as the parties involved are consenting adults able to handle the consequences and (supposedly) "nobody gets hurt." It brings to mind C. S. Lewis' astute observation about the justifications for extra-marital sexual activity, as not recognizing fornication to be a form of theft, being like having a morality that says it is wrong to steal fruit except for oranges. Too many political conservatives have the same mindset when it comes to the acquisition and use of money -- there is no notion of fidelity, stewardship, Christlike self-denial and discipline of the bodily and emotional appetites, and accountability before God.
Faithfully, (name supplied to PT)
Relentless Moral Crusader Is Relentless Gambler
May 3, 2003
By KATHARINE Q. SEELYE
WASHINGTON, May 2 - William J. Bennett, author of "The Book of
Virtues" and one of the nation's most relentless moral crusaders, is a
high-rolling gambler who has lost more than $8 million at casinos in
the last decade, according to online reports from two magazines.
The Washington Monthly said on its Web site that "over the last decade
Bennett has made dozens of trips to casinos in Atlantic City and Las
Vegas, where he is a `preferred customer' at several of them, and
sources and documents provided to The Washington Monthly put his total
losses at more than $8 million."
Continue article: http://www.nytimes.com/2003/05/03/national/03GAMB.html
Copyright 2003 The New York Times Company
The Rev'd Dr. Peter Toon
I got this message today and it caused a deep sigh within me. I had thought of Bennett as a man of high virtue - see his book, The Book of Virtues - but he is like too many of us merely a weakling... Original sin and the temptations of the world are very real in all of us.
Dear Friends,
I remarked to a friend a few days ago that while I hold many positions that would be identified as conservative, I have always resisted being identified as one, because most stripes of political conservatism are not grounded in a Christian mindset. Unfortunately, this article illustrates why -- not just in Bennett's conduct, but in the facile rationalizations made for it by him and his conservative allies, which precisely echo those of the modern sexual libertines who claim that any form of sexual conduct is morally justifiable so long as the parties involved are consenting adults able to handle the consequences and (supposedly) "nobody gets hurt." It brings to mind C. S. Lewis' astute observation about the justifications for extra-marital sexual activity, as not recognizing fornication to be a form of theft, being like having a morality that says it is wrong to steal fruit except for oranges. Too many political conservatives have the same mindset when it comes to the acquisition and use of money -- there is no notion of fidelity, stewardship, Christlike self-denial and discipline of the bodily and emotional appetites, and accountability before God.
Faithfully, (name supplied to PT)
Relentless Moral Crusader Is Relentless Gambler
May 3, 2003
By KATHARINE Q. SEELYE
WASHINGTON, May 2 - William J. Bennett, author of "The Book of
Virtues" and one of the nation's most relentless moral crusaders, is a
high-rolling gambler who has lost more than $8 million at casinos in
the last decade, according to online reports from two magazines.
The Washington Monthly said on its Web site that "over the last decade
Bennett has made dozens of trips to casinos in Atlantic City and Las
Vegas, where he is a `preferred customer' at several of them, and
sources and documents provided to The Washington Monthly put his total
losses at more than $8 million."
Continue article: http://www.nytimes.com/2003/05/03/national/03GAMB.html
Copyright 2003 The New York Times Company
The Rev'd Dr. Peter Toon
Liturgy after Vatican II - benefits?
Vatican II, 40 Years Later: "Sacrosanctum Concilium"
Monsignor Peter Elliott on the Constitution on the Sacred Liturgy
MELBOURNE, Australia, MAY 1, 2003 (Zenit.org).- Forty years after the Second Vatican Council, ZENIT is asking Church leaders and prominent laity to reflect on some of the main documents of the gathering.
Here, ZENIT spoke with Monsignor Peter Elliott about "Sacrosanctum Concilium," the pastoral constitution on the Sacred Liturgy.
Monsignor Elliott is the author of "Ceremonies of the Modern Roman Rite" and "Ceremonies of the Liturgical Year," widely used manuals published by Ignatius Press. He is episcopal vicar for religious education, professor at the John Paul II Institute for Marriage and the Family, and a parish priest in the Archdiocese of Melbourne.
Q: What were some of the good things that "Sacrosanctum Concilium" produced?
Monsignor Elliott: The council document was the mandate for post-conciliar liturgical reform and most of the reforms are good, especially better celebrations of the sacraments, concelebration, the reform of the Divine Office and the wider use of the vernacular.
Q: Why did liturgy go awry so much in the post-conciliar era?
Monsignor Elliott: Basically, the work of the liturgical movement and Pius XII in "Mediator Dei" on the meaning and spirit of the liturgy was not properly assimilated before the council.
The opening doctrinal section of "Sacrosanctum Concilium" is brief, because it presupposes "Mediator Dei." Then, after the council, the "changes" were brought in an authoritarian way, hastily, often without respect for popular piety and what people valued. Extremists and cranks soon moved in, experimenting, innovating and pushing people around. They moved many altars but not so many hearts.
I also believe that some changes to the Mass went beyond what the council Fathers envisaged in "Sacrosanctum Concilium," and this is the very area where we still encounter problems. We also need to remember that the late 1960s and 1970s was an era of cultural modernism, marked by overconfidence, radical chic and bad taste.
Q: Are the liturgical problems behind us?
Monsignor Elliott: There has been some stabilization and the revised Roman Missal and General Instruction should help, but there are still widespread problems -- sloppy ceremonial, verbosity, vulgar music, disobedience and sheer ignorance.
In some areas, in Australia for example, Church "renovators" are still destroying our patrimony and alienating people. These renovators are rushing their projects through before the Catholic people discover what is in the revised directives -- for example, the location of the tabernacle.
I hope that the Vox Clara committee will put one problem behind us -- the poor English translations. We have suffered 30 years of banal and inaccurate texts. That scandal is on par with the mistranslated vernacular Bibles that spread errors at the time of the Reformation. It has played into the hands of the Lefebvrists and it is a major source of banal liturgy in English-speaking countries.
Q: Would rapprochement with the Eastern Churches help the liturgy in the West?
Monsignor Elliott: I would hope so, because we have much to learn from the East a sense of mystery, transcendence, the liturgy as a taste of heaven. The Eastern Churches also understand the liturgy as an action, both divine and human.
In the West we often want to control, plan, even manipulate worship, so it centers more on us than on God. Liturgy becomes what we do, rather than the transforming work of the Holy Spirit.
Q: One observer suggested that the liturgy should have been the last thing changed after Vatican II, rather than the first thing. Is this a fair observation?
Monsignor Elliott: Not really, because this is an academic hypothesis. The historical reality was otherwise. The liturgical movement and reforms initiated by Pius XII converged with the pastoral needs of mission territories, and that made liturgical reform a priority for Blessed John XXIII and the council Fathers.
Unfortunately, when people think of Vatican II they focus on liturgical change because that was the visible effect of the council they experienced in parishes. They should not forget the other great achievements of the council, such as the universal call to holiness, collegiality, ecumenism, the permanent diaconate and a richer theology of marriage.
Monsignor Peter Elliott on the Constitution on the Sacred Liturgy
MELBOURNE, Australia, MAY 1, 2003 (Zenit.org).- Forty years after the Second Vatican Council, ZENIT is asking Church leaders and prominent laity to reflect on some of the main documents of the gathering.
Here, ZENIT spoke with Monsignor Peter Elliott about "Sacrosanctum Concilium," the pastoral constitution on the Sacred Liturgy.
Monsignor Elliott is the author of "Ceremonies of the Modern Roman Rite" and "Ceremonies of the Liturgical Year," widely used manuals published by Ignatius Press. He is episcopal vicar for religious education, professor at the John Paul II Institute for Marriage and the Family, and a parish priest in the Archdiocese of Melbourne.
Q: What were some of the good things that "Sacrosanctum Concilium" produced?
Monsignor Elliott: The council document was the mandate for post-conciliar liturgical reform and most of the reforms are good, especially better celebrations of the sacraments, concelebration, the reform of the Divine Office and the wider use of the vernacular.
Q: Why did liturgy go awry so much in the post-conciliar era?
Monsignor Elliott: Basically, the work of the liturgical movement and Pius XII in "Mediator Dei" on the meaning and spirit of the liturgy was not properly assimilated before the council.
The opening doctrinal section of "Sacrosanctum Concilium" is brief, because it presupposes "Mediator Dei." Then, after the council, the "changes" were brought in an authoritarian way, hastily, often without respect for popular piety and what people valued. Extremists and cranks soon moved in, experimenting, innovating and pushing people around. They moved many altars but not so many hearts.
I also believe that some changes to the Mass went beyond what the council Fathers envisaged in "Sacrosanctum Concilium," and this is the very area where we still encounter problems. We also need to remember that the late 1960s and 1970s was an era of cultural modernism, marked by overconfidence, radical chic and bad taste.
Q: Are the liturgical problems behind us?
Monsignor Elliott: There has been some stabilization and the revised Roman Missal and General Instruction should help, but there are still widespread problems -- sloppy ceremonial, verbosity, vulgar music, disobedience and sheer ignorance.
In some areas, in Australia for example, Church "renovators" are still destroying our patrimony and alienating people. These renovators are rushing their projects through before the Catholic people discover what is in the revised directives -- for example, the location of the tabernacle.
I hope that the Vox Clara committee will put one problem behind us -- the poor English translations. We have suffered 30 years of banal and inaccurate texts. That scandal is on par with the mistranslated vernacular Bibles that spread errors at the time of the Reformation. It has played into the hands of the Lefebvrists and it is a major source of banal liturgy in English-speaking countries.
Q: Would rapprochement with the Eastern Churches help the liturgy in the West?
Monsignor Elliott: I would hope so, because we have much to learn from the East a sense of mystery, transcendence, the liturgy as a taste of heaven. The Eastern Churches also understand the liturgy as an action, both divine and human.
In the West we often want to control, plan, even manipulate worship, so it centers more on us than on God. Liturgy becomes what we do, rather than the transforming work of the Holy Spirit.
Q: One observer suggested that the liturgy should have been the last thing changed after Vatican II, rather than the first thing. Is this a fair observation?
Monsignor Elliott: Not really, because this is an academic hypothesis. The historical reality was otherwise. The liturgical movement and reforms initiated by Pius XII converged with the pastoral needs of mission territories, and that made liturgical reform a priority for Blessed John XXIII and the council Fathers.
Unfortunately, when people think of Vatican II they focus on liturgical change because that was the visible effect of the council they experienced in parishes. They should not forget the other great achievements of the council, such as the universal call to holiness, collegiality, ecumenism, the permanent diaconate and a richer theology of marriage.
Episcopal Visitor for British Columbian diocese
Adelphoi,
An important letter below for those who value temporary Anglican unity as the sexual morality is sorted out.
Memorandum
To: Members of the House of Bishops
Clergy of the Diocese of New Westminster
Members of Diocesan Council
From: Bishop Michael Ingham
Date: May 2, 2003
Subject: Appointment of Episcopal Visitor
Dear Friends in Christ:
I have asked the Right Reverend William Hockin, Bishop of Fredericton, to serve as Episcopal Visitor to the Diocese of New Westminster, effective November 1st 2003. I am pleased to announce that he has accepted this appointment for an initial period of one year.
This ministry was authorised by the Synod of New Westminster in June 2002, and is intended to provide a way forward for the diocese as a whole, and particularly for those parishes who hold themselves adversely affected by our decision to proceed with the blessing of same-sex unions.
Its purpose is to offer a level of safety and comfort to clergy and parishioners in order that, over time, healing and reconciliation of relationships may occur and that collegiality and mutual respect may be modelled among those who hold diverse theological opinions.
It is intended to be a sign to the faithful both within and beyond the diocese that pastoral care and support can be provided by bishops working together for the well-being of the whole church, and that episcopal hospitality can be shared among bishops who themselves hold differing views.
This appointment is supported by the Metropolitans of the Anglican Church of Canada and has been welcomed by resolution of the national House of Bishops.
Scope of Responsibilities
The Episcopal Visitor shall exercise delegated pastoral authority and perform such duties as shall be assigned by the Diocesan Bishop. In
particular:
1. To visit requesting parishes for preaching, teaching, and presiding at worship. 2. To be available to clergy and members of requesting parishes seeking pastoral care. 3. To participate in and/or preside at Confirmations if requested by the Diocesan Bishop in consultation with requesting parishes. 4. To participate actively in and advise the Diocesan Bishop on the recruitment, selection, and appointment of Incumbents to requesting parishes. 5. To advise the Diocesan Bishop about ongoing needs and opportunities for reconciliation. 6. To work with the Diocesan Bishop and Synod toward fully restored relationships and unity in mission. 7. To attend Diocesan Synod with full privileges of the floor.
Parishes requesting the Episcopal Visitor must indicate such by Vestry vote, confirming this annually, and must continue to meet their financial obligations to the diocese. Only one Episcopal Visitor may be appointed at any time. The Diocesan Bishop retains canonical authority over all parishes and licensed clergy, including jurisdiction in all episcopal acts. None of the duties of the Episcopal Visitor shall in any way exclude or replace the same responsibilities of the Diocesan.
I want to welcome Bishop Hockin to our diocesan family and to express my personal thanks to him for his willingness to assist us in this time of change. I believe his ministry will be a source of strength to everyone across the diocese, and will fulfil the spirit and intention of the decisions made by our Synod. May the Holy Spirit bless and guide him, and lead us all into unity of mission and the bond of peace.
Kindest regards,
The Right Reverend Michael Ingham
Bishop
--------------------------------
Motions of the Canadian House of Bishops (May 1)
--------------------------------
Motion
Moved: Archbishop Hutchison
Seconded: Archbishop Morgan
That this House welcomes the appointment by the Bishop of New Westminster of Bishop William Hockin as Episcopal Visitor in the Diocese, with delegated pastoral authority in the Parish of St. Clement's church. We welcome this as a model of respect for those who hold views at variance with the decision of the Synod of New Westminster while preserving the unity and integrity of the Diocese.
We urge all parishes calling for alternative episcopal oversight to explore the possibility of finding their own best interests, and those of the wider church, addressed in Bishop Hockin's appointment, and encourage them to explore this possibility with him. CARRIED
--------------------------------
Motion
Moved: Bishop Harvey
Seconded: Bishop Ferris
That this House asks the Bishop of New Westminster not to implement the decision of his Synod to bless same-sex unions before the church has had opportunity to consider the matter at General Synod 2004. TABLED
--------------------------------
Motion
Moved: Archbishop Morgan
Seconded: Archbishop Hutchison
That this House, while appreciating his desire to be helpful, and in light of the appointment of Bishop William Hockin to a special ministry in the Diocese of New Westminster, urges Bishop Terry Buckle to withdraw his offer of episcopal oversight for the seven parishes seeking alternative episcopal oversight in the Diocese of New estminster. CARRIED
The Rev'd Dr. Peter Toon
An important letter below for those who value temporary Anglican unity as the sexual morality is sorted out.
Memorandum
To: Members of the House of Bishops
Clergy of the Diocese of New Westminster
Members of Diocesan Council
From: Bishop Michael Ingham
Date: May 2, 2003
Subject: Appointment of Episcopal Visitor
Dear Friends in Christ:
I have asked the Right Reverend William Hockin, Bishop of Fredericton, to serve as Episcopal Visitor to the Diocese of New Westminster, effective November 1st 2003. I am pleased to announce that he has accepted this appointment for an initial period of one year.
This ministry was authorised by the Synod of New Westminster in June 2002, and is intended to provide a way forward for the diocese as a whole, and particularly for those parishes who hold themselves adversely affected by our decision to proceed with the blessing of same-sex unions.
Its purpose is to offer a level of safety and comfort to clergy and parishioners in order that, over time, healing and reconciliation of relationships may occur and that collegiality and mutual respect may be modelled among those who hold diverse theological opinions.
It is intended to be a sign to the faithful both within and beyond the diocese that pastoral care and support can be provided by bishops working together for the well-being of the whole church, and that episcopal hospitality can be shared among bishops who themselves hold differing views.
This appointment is supported by the Metropolitans of the Anglican Church of Canada and has been welcomed by resolution of the national House of Bishops.
Scope of Responsibilities
The Episcopal Visitor shall exercise delegated pastoral authority and perform such duties as shall be assigned by the Diocesan Bishop. In
particular:
1. To visit requesting parishes for preaching, teaching, and presiding at worship. 2. To be available to clergy and members of requesting parishes seeking pastoral care. 3. To participate in and/or preside at Confirmations if requested by the Diocesan Bishop in consultation with requesting parishes. 4. To participate actively in and advise the Diocesan Bishop on the recruitment, selection, and appointment of Incumbents to requesting parishes. 5. To advise the Diocesan Bishop about ongoing needs and opportunities for reconciliation. 6. To work with the Diocesan Bishop and Synod toward fully restored relationships and unity in mission. 7. To attend Diocesan Synod with full privileges of the floor.
Parishes requesting the Episcopal Visitor must indicate such by Vestry vote, confirming this annually, and must continue to meet their financial obligations to the diocese. Only one Episcopal Visitor may be appointed at any time. The Diocesan Bishop retains canonical authority over all parishes and licensed clergy, including jurisdiction in all episcopal acts. None of the duties of the Episcopal Visitor shall in any way exclude or replace the same responsibilities of the Diocesan.
I want to welcome Bishop Hockin to our diocesan family and to express my personal thanks to him for his willingness to assist us in this time of change. I believe his ministry will be a source of strength to everyone across the diocese, and will fulfil the spirit and intention of the decisions made by our Synod. May the Holy Spirit bless and guide him, and lead us all into unity of mission and the bond of peace.
Kindest regards,
The Right Reverend Michael Ingham
Bishop
--------------------------------
Motions of the Canadian House of Bishops (May 1)
--------------------------------
Motion
Moved: Archbishop Hutchison
Seconded: Archbishop Morgan
That this House welcomes the appointment by the Bishop of New Westminster of Bishop William Hockin as Episcopal Visitor in the Diocese, with delegated pastoral authority in the Parish of St. Clement's church. We welcome this as a model of respect for those who hold views at variance with the decision of the Synod of New Westminster while preserving the unity and integrity of the Diocese.
We urge all parishes calling for alternative episcopal oversight to explore the possibility of finding their own best interests, and those of the wider church, addressed in Bishop Hockin's appointment, and encourage them to explore this possibility with him. CARRIED
--------------------------------
Motion
Moved: Bishop Harvey
Seconded: Bishop Ferris
That this House asks the Bishop of New Westminster not to implement the decision of his Synod to bless same-sex unions before the church has had opportunity to consider the matter at General Synod 2004. TABLED
--------------------------------
Motion
Moved: Archbishop Morgan
Seconded: Archbishop Hutchison
That this House, while appreciating his desire to be helpful, and in light of the appointment of Bishop William Hockin to a special ministry in the Diocese of New Westminster, urges Bishop Terry Buckle to withdraw his offer of episcopal oversight for the seven parishes seeking alternative episcopal oversight in the Diocese of New estminster. CARRIED
The Rev'd Dr. Peter Toon
New Archbishop of Wales elected
Adelphoi,
For your interest.
The Church in Wales' electoral college, which met on 28 April 2003 at Holy Trinity Church, Llandrindod, has elected the Rt Revd Dr Barry Morgan, Bishop of Llandaff, as the next Archbishop of Wales.
Commenting after the announcement of his election as Archbishop of Wales, Bishop Barry Morgan said, "I am privileged to have been elected to this post but at the same time I am very well aware of the challenges which face the Church in Wales. Society is changing very quickly and the church needs to explore ways in which it can continue to conduct its ministry and mission in 21st Century Wales."
The electoral college was convened following the translation of the Most Revd Dr Rowan Williams to the See of Canterbury.
Photo available: http://www.anglicancommunion.org/images/acns/3400/3429walesprimateb.jpg
The Rev'd Dr. Peter Toon
For your interest.
The Church in Wales' electoral college, which met on 28 April 2003 at Holy Trinity Church, Llandrindod, has elected the Rt Revd Dr Barry Morgan, Bishop of Llandaff, as the next Archbishop of Wales.
Commenting after the announcement of his election as Archbishop of Wales, Bishop Barry Morgan said, "I am privileged to have been elected to this post but at the same time I am very well aware of the challenges which face the Church in Wales. Society is changing very quickly and the church needs to explore ways in which it can continue to conduct its ministry and mission in 21st Century Wales."
The electoral college was convened following the translation of the Most Revd Dr Rowan Williams to the See of Canterbury.
Photo available: http://www.anglicancommunion.org/images/acns/3400/3429walesprimateb.jpg
The Rev'd Dr. Peter Toon
SARS Virus affecting churchgoers
Adelphoi,
Churches in Hong Kong, Singapore and Canada have been encouraged to make a number of changes in the way that services are conducted as a result of the recent outbreak of SARS. In Toronto, Canada, the congregation at St James' Anglican Cathedral has been served bread only at Communion.
SARS (Severe Acute Respiratory Syndrome) is a respiratory illness that has recently been reported in Asia, North America, and parts of Europe. The primary way that SARS appears to spread is by close person-to-person contact.
The Revd Andrew Chan, General Secretary of the Anglican Province of Hong Kong, has said that while no official guidelines have been issued, there has been very close contact amongst diocesan secretaries and heads of organisations to determine appropriate measures.
Many dioceses and parishes have issued their own guidelines for Sunday services, such as encouraging congregations to wear surgical masks, keeping all doors and windows open for ventilation, and providing plastic gloves for communicants during communion.
Several churches, including St John's Cathedral in Hong Kong, have suspended Sunday school classes and worshippers are exchanging the peace by nodding or bowing rather than shaking hands or embracing.
Until the spread of the disease is contained, churches are being asked to keep windows and doors open to provide better ventilation during services and to sterilise all parts of the building - including liturgical books, pews, walls and floors - that could harbour germs. In addition, the celebrant and communicants have been advised to wear plastic gloves and masks during communion.
In a sermon last Sunday at St John's Cathedral, Hong Kong, the Revd John Chynchen tried to put the SARS virus into perspective by comparing it with the Great Plague of 1665 when around 70,000 deaths were reported in London, some 15 per cent of its population at that time.
"Undoubtedly, SARS is a very nasty new bug capable of tragic and devastating consequences for those infected by it and for their loved ones," he said. "It is essential, however, that it is seen from the right perspective. In Hong Kong, so far, one person in 4,500 people has contracted the disease."
He added that a great part of the human race exists in poverty and squalor whilst the affluent world over-produces and consumes to excess. "In Africa...5,000 children, mostly under 5 years, die every day from Malaria."
Earlier in April, the Primate of Hong Kong, the Most Revd Peter Kwong, called on all congregations in the province to pray for hospital pastoral workers, health professionals and patients.
In Toronto, Canada, where another serious SARS outbreak has occurred, Dean Douglas Stoute decided that St James' Anglican Cathedral would serve bread only at Communion, with wine being served in a separate side chapel.
In response to consultation with public health officials and the medical community on the worship practices of the Anglican Church during this time of heightened health concerns, the Most Reverend Terence E Finlay, Archbishop of Toronto, issued instructions to all clergy in the Diocese. "The celebrating priest will continue to consecrate both the bread and wine at every Eucharist. However, our parishioners will receive only the consecrated bread until I inform the clergy otherwise," he said. "I am also encouraging congregations to share the peace through words and smiles and similar gestures, rather than hand shakes and hugs." In addition, he asked people to uphold in their prayers the victims of SARS, those who care for them, the quarantined, and the researchers who are searching for its cause and a cure.
Churches in Hong Kong, Singapore and Canada have been encouraged to make a number of changes in the way that services are conducted as a result of the recent outbreak of SARS. In Toronto, Canada, the congregation at St James' Anglican Cathedral has been served bread only at Communion.
SARS (Severe Acute Respiratory Syndrome) is a respiratory illness that has recently been reported in Asia, North America, and parts of Europe. The primary way that SARS appears to spread is by close person-to-person contact.
The Revd Andrew Chan, General Secretary of the Anglican Province of Hong Kong, has said that while no official guidelines have been issued, there has been very close contact amongst diocesan secretaries and heads of organisations to determine appropriate measures.
Many dioceses and parishes have issued their own guidelines for Sunday services, such as encouraging congregations to wear surgical masks, keeping all doors and windows open for ventilation, and providing plastic gloves for communicants during communion.
Several churches, including St John's Cathedral in Hong Kong, have suspended Sunday school classes and worshippers are exchanging the peace by nodding or bowing rather than shaking hands or embracing.
Until the spread of the disease is contained, churches are being asked to keep windows and doors open to provide better ventilation during services and to sterilise all parts of the building - including liturgical books, pews, walls and floors - that could harbour germs. In addition, the celebrant and communicants have been advised to wear plastic gloves and masks during communion.
In a sermon last Sunday at St John's Cathedral, Hong Kong, the Revd John Chynchen tried to put the SARS virus into perspective by comparing it with the Great Plague of 1665 when around 70,000 deaths were reported in London, some 15 per cent of its population at that time.
"Undoubtedly, SARS is a very nasty new bug capable of tragic and devastating consequences for those infected by it and for their loved ones," he said. "It is essential, however, that it is seen from the right perspective. In Hong Kong, so far, one person in 4,500 people has contracted the disease."
He added that a great part of the human race exists in poverty and squalor whilst the affluent world over-produces and consumes to excess. "In Africa...5,000 children, mostly under 5 years, die every day from Malaria."
Earlier in April, the Primate of Hong Kong, the Most Revd Peter Kwong, called on all congregations in the province to pray for hospital pastoral workers, health professionals and patients.
In Toronto, Canada, where another serious SARS outbreak has occurred, Dean Douglas Stoute decided that St James' Anglican Cathedral would serve bread only at Communion, with wine being served in a separate side chapel.
In response to consultation with public health officials and the medical community on the worship practices of the Anglican Church during this time of heightened health concerns, the Most Reverend Terence E Finlay, Archbishop of Toronto, issued instructions to all clergy in the Diocese. "The celebrating priest will continue to consecrate both the bread and wine at every Eucharist. However, our parishioners will receive only the consecrated bread until I inform the clergy otherwise," he said. "I am also encouraging congregations to share the peace through words and smiles and similar gestures, rather than hand shakes and hugs." In addition, he asked people to uphold in their prayers the victims of SARS, those who care for them, the quarantined, and the researchers who are searching for its cause and a cure.
Thursday, May 01, 2003
The Second Sunday after Easter
Adelphoi,
After a week in Cyprus and for the Greek Orthodox Easter, learning and appreciating much, in a regular parish chuirch there, I return to The BCP
(1662/1928) and its wonderful Collect for next Sunday.
The Second Sunday after Easter
"Almighty God, who hast given thine only Son to be unto us both a sacrifice for sin, and also an ensample of godly life: Give us grace that we may always most thankfully receive that his inestimable benefit, and also endeavour ourselves to follow the blessed steps of his most holy life; through the same Jesus Christ our Lord. Amen."
The Epistle: 1 Peter 2:19-25 The Gospel: John 10:11-16
The Father sent his only-begotten Son into the world as a GIFT to humanity. The Son took unto himself in the womb of the blessed Virgin Mary human nature and lived as a Man. The Second Person of the Holy Trinity in his human nature and without ceasing to be God, lived as the Messiah, revealed the Kingdom of God in word and deed, suffered and died, was buried and raised from the dead to be exalted to the Father's right hand in heavenly glory. The centre of the Incarnation on earth was the passion and crucifixion where the sinless One died for sinners, where the Lamb of God offered himself a sacrifice for human sin, and where in all that he suffered Jesus Christ our Lord provided a perfect example of loving submission to the demanding will of God.
The Gift of the Gospel of God the Father is the Son, for he that hath the Son hath life, everlasting life, abundant divine life, says St John. In the proclamation of good news the Church of God offers this amazing Gift that is beyond price and blessed are they who receive HIM in penitence and faith, in joy and consecration.
In the petition of this Collect we recognize that the presence in baptized Christians, of the effects of sin, even as they aspire to holiness, need to be dealt with. These effects stay with us as long as we are in our mortal bodies on this earth in this evil age. Thus the prayer is for grace, the assistance of divine help and mercy, for a thankful, receptive, believing and trusting heart, to recognize and appropriate the amazing and eternal nature of the GIFT that is in the Gospel. A truly thankful heart is a great motivation to seek to do God's holy will.
The petition is also a request for the commitment, determination and help needed by a baptized Christian to imitate the life of Jesus, to see him as the supreme example for the Christian to follow, day by day until his life's end. ("To endeavour oneself" is a reflexive verb not much in use today - cf. the Form and Manner of Making Deacons in the BCP and the seventh answer to the questions, "I will endeavour myself, the Lord being my helper.").
The particular feature of Christ's example brought out by the Epistle is the bearing patiently undeserved indignities and rough usage ( 1 Peter 2:23).
Thus Jesus, the Christ, the Saviour of the world, is for the Church God's GIFT and God's EXAMPLE and receiving the gift and following the example Christian people will be truly what they are called to be, the Body of Christ on earth. This is a most appropriate message for Eastertide!
The Collect above was written by Archbishop Cranmer in 1549 and replaced this Collect found in the Sarum Missal: "O God, who by thy Son's humbling himself hast raised up a fallen world: Grant unto thy faithful people perpetual joy, that they whom thou hast snatched from the dangers of perpetual death, may be brought by thee to the fruition of eternal joys. Through the same Jesus Christ our Lord. Amen." This rings with Easter joy but is not as fine a prayer as the replacement of 1549.
The Rev'd Dr. Peter Toon
After a week in Cyprus and for the Greek Orthodox Easter, learning and appreciating much, in a regular parish chuirch there, I return to The BCP
(1662/1928) and its wonderful Collect for next Sunday.
The Second Sunday after Easter
"Almighty God, who hast given thine only Son to be unto us both a sacrifice for sin, and also an ensample of godly life: Give us grace that we may always most thankfully receive that his inestimable benefit, and also endeavour ourselves to follow the blessed steps of his most holy life; through the same Jesus Christ our Lord. Amen."
The Epistle: 1 Peter 2:19-25 The Gospel: John 10:11-16
The Father sent his only-begotten Son into the world as a GIFT to humanity. The Son took unto himself in the womb of the blessed Virgin Mary human nature and lived as a Man. The Second Person of the Holy Trinity in his human nature and without ceasing to be God, lived as the Messiah, revealed the Kingdom of God in word and deed, suffered and died, was buried and raised from the dead to be exalted to the Father's right hand in heavenly glory. The centre of the Incarnation on earth was the passion and crucifixion where the sinless One died for sinners, where the Lamb of God offered himself a sacrifice for human sin, and where in all that he suffered Jesus Christ our Lord provided a perfect example of loving submission to the demanding will of God.
The Gift of the Gospel of God the Father is the Son, for he that hath the Son hath life, everlasting life, abundant divine life, says St John. In the proclamation of good news the Church of God offers this amazing Gift that is beyond price and blessed are they who receive HIM in penitence and faith, in joy and consecration.
In the petition of this Collect we recognize that the presence in baptized Christians, of the effects of sin, even as they aspire to holiness, need to be dealt with. These effects stay with us as long as we are in our mortal bodies on this earth in this evil age. Thus the prayer is for grace, the assistance of divine help and mercy, for a thankful, receptive, believing and trusting heart, to recognize and appropriate the amazing and eternal nature of the GIFT that is in the Gospel. A truly thankful heart is a great motivation to seek to do God's holy will.
The petition is also a request for the commitment, determination and help needed by a baptized Christian to imitate the life of Jesus, to see him as the supreme example for the Christian to follow, day by day until his life's end. ("To endeavour oneself" is a reflexive verb not much in use today - cf. the Form and Manner of Making Deacons in the BCP and the seventh answer to the questions, "I will endeavour myself, the Lord being my helper.").
The particular feature of Christ's example brought out by the Epistle is the bearing patiently undeserved indignities and rough usage ( 1 Peter 2:23).
Thus Jesus, the Christ, the Saviour of the world, is for the Church God's GIFT and God's EXAMPLE and receiving the gift and following the example Christian people will be truly what they are called to be, the Body of Christ on earth. This is a most appropriate message for Eastertide!
The Collect above was written by Archbishop Cranmer in 1549 and replaced this Collect found in the Sarum Missal: "O God, who by thy Son's humbling himself hast raised up a fallen world: Grant unto thy faithful people perpetual joy, that they whom thou hast snatched from the dangers of perpetual death, may be brought by thee to the fruition of eternal joys. Through the same Jesus Christ our Lord. Amen." This rings with Easter joy but is not as fine a prayer as the replacement of 1549.
The Rev'd Dr. Peter Toon
Wednesday, April 23, 2003
The First Sunday after Easter (the Book of Common Prayer, 1662 etc)
Adelphoi,
A little early but in good time for the coming Lord's Day.
"Almighty Father, who hast given thine only Son to die for our sins, and to rise again for our justification: Grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen"
The Epistle: 1 John 5:4-12 Gospel: St John 20:19-23
This one sentence Prayer is another excellent example of how to express reverence, doctrine and petition in a concise way.
Only in this Collect in The Book of Common Prayer is the specific invocation, "Almighty Father" actually used to begin a prayer. And in Eastertide this is most apt for, by the almighty power of God, Jesus was raised from the dead and by his resurrection his disciples are given the privilege of calling God, "Father", as they are adopted as his children, to be the brethren of Jesus Christ, the true Son.
The recital of what the Son of God has done for us is based upon Romans 4:24-25. "Jesus was delivered for our offences and raised for our justification." Jesus died as the Substitute for our sins, bearing them in his own body on the Tree (1 Peter 2:24). He was raised for our acquittal and justification. That is, God the Father raised him from the dead and by this glorious act proclaimed his acceptance of Christ's Atonement for the sins of the world and the basis of the receiving by him of repentant, believing sinners. Thus in the Gospel for this day (John 20:19-23) the Resurrected Jesus comes on the day of his Resurrection to his disciples in the upper room with the word of peace, grace and forgiveness.
The petition ("Grant us so to put away.") is based upon what Paul says in 1 Corinthians 5:7,13: "Christ our Passover is sacrificed for us: therefore, let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness." It is a firm prayer that we shall put away all forms of spiritual and moral evil and serve God both in moral soundness and doctrinal soundness. Both immorality and heresy can cause great harm to souls, individually and corporately. (The reference to leaven makes sense when we remember that for seven days after the Feast of the Passover the Jews sought to keep themselves clear from every kind of leaven.)
The Collect ends with a recalling that our salvation is not earned by us or deserved by us or won by us; but, it is only given to us by the grace and mercy of God the Father through the merits of Jesus Christ, who died as our Substitute and Representative and rose again for us to bring us acquittal before God the Judge and salvation from sin into the family and kingdom of God the Father almighty.
Hear the Easter sermon at www. christchurch-biddulph.fsnet.co.uk - a reformed catholic jewel
The Rev'd Dr. Peter Toon
A little early but in good time for the coming Lord's Day.
"Almighty Father, who hast given thine only Son to die for our sins, and to rise again for our justification: Grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen"
The Epistle: 1 John 5:4-12 Gospel: St John 20:19-23
This one sentence Prayer is another excellent example of how to express reverence, doctrine and petition in a concise way.
Only in this Collect in The Book of Common Prayer is the specific invocation, "Almighty Father" actually used to begin a prayer. And in Eastertide this is most apt for, by the almighty power of God, Jesus was raised from the dead and by his resurrection his disciples are given the privilege of calling God, "Father", as they are adopted as his children, to be the brethren of Jesus Christ, the true Son.
The recital of what the Son of God has done for us is based upon Romans 4:24-25. "Jesus was delivered for our offences and raised for our justification." Jesus died as the Substitute for our sins, bearing them in his own body on the Tree (1 Peter 2:24). He was raised for our acquittal and justification. That is, God the Father raised him from the dead and by this glorious act proclaimed his acceptance of Christ's Atonement for the sins of the world and the basis of the receiving by him of repentant, believing sinners. Thus in the Gospel for this day (John 20:19-23) the Resurrected Jesus comes on the day of his Resurrection to his disciples in the upper room with the word of peace, grace and forgiveness.
The petition ("Grant us so to put away.") is based upon what Paul says in 1 Corinthians 5:7,13: "Christ our Passover is sacrificed for us: therefore, let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness." It is a firm prayer that we shall put away all forms of spiritual and moral evil and serve God both in moral soundness and doctrinal soundness. Both immorality and heresy can cause great harm to souls, individually and corporately. (The reference to leaven makes sense when we remember that for seven days after the Feast of the Passover the Jews sought to keep themselves clear from every kind of leaven.)
The Collect ends with a recalling that our salvation is not earned by us or deserved by us or won by us; but, it is only given to us by the grace and mercy of God the Father through the merits of Jesus Christ, who died as our Substitute and Representative and rose again for us to bring us acquittal before God the Judge and salvation from sin into the family and kingdom of God the Father almighty.
Hear the Easter sermon at www. christchurch-biddulph.fsnet.co.uk - a reformed catholic jewel
The Rev'd Dr. Peter Toon
Subscribe to:
Posts (Atom)