Holy Trinity Anglican Mission FAQ

WHAT IS AN ANGLICAN?

2009-05-20T06:33:00.000-07:00

Our Anglican Identity

Anglican

Anglican is a term that simply means “English.” Anglican Churches are a collection of Churches around the world that have their origin in the Church of England. Anglican Churches do not have a formal shared structure or governing organization. Rather they have a shared belief and a shared tradition. The shared belief is written down in the Holy Bible and the Creeds. The shared tradition is, in part, embodied in the Book of Common Prayer.

History of the Anglican Church

There is a public perception, especially in the United States, that Henry VIII created the Church of England in anger over the Pope’s refusal to grant his divorce, but the historical record indicates that Henry spent most of his reign challenging the authority of Rome, and the divorce issue was just one of a series of acts that collectively split the English church from the Roman church in much the same way that the Orthodox church split from Rome five hundred years before.

So what is Anglicanism and how did the Catholic Faith come to Britain? Did it come from ‘the Romans’ in the person of St. Augustine of Canterbury in the sixth century, and therefore, is Anglicanism merely an off-shoot of the Roman Catholic Church from the time of the Reformation? Or is Anglicanism a branch of the Christian Church that was formed much earlier?
We don’t know the exact date Christianity was introduced into England. But the Church was planted in Britain (England specifically) as early as the first century. The earliest written reference to Christians in Britain dates from about the year 200. The earliest Christians were probably Romans who came to England as part of the Roman occupation. Or they may have been refugees from persecution in Gaul. (Tradition variously names St. Paul, St. Joseph of Arimathea or one of our Lord’s followers as bringing the Christian Faith to Britain. None of those claims can be substantiated and we cannot rely upon romantic nostalgia when it comes to history—although there is much fascinating circumstantial evidence to support some of them).
However, factual evidence shows that the Faith was indeed in Britain from the earliest times. Its early existence is proved by there being the ancient Sees of London, York and Lincoln, by the presence of British Bishops at the first Councils, and by the recorded martyrdom of a Christian named Saint Alban in 304. In the fifth century the Romans left England and the land was invaded by the Angles, the Saxons, and the Jutes. The invaders were not Christian and Christianity died in England, but was kept alive by the British who retreated into Wales. In the sixth century, Pope Gregory the Great sent St. Augustine to Britain to evangelize the Anglo-Saxons. When St. Augustine got to Britain he met with Bishops of the original British Church. St. Augustine wrote to Pope Gregory to tell him that Christianity was indeed already alive and well in England; that it held the same Faith and subscribed to the same Creeds. (It did, however, celebrate Easter on a different date and had some different customs.) Augustine asked for Papal instruction. Pope Gregory advised him not to try to change these customs, but to ask if the British Bishops would like to accept Papal Jurisdiction. This Augustine did. However, the British Bishops courteously declined the offer, stating that their allegiance was to the Archbishop of Caernarvon (Wales). But they sent back their love and respect “to the Bishop of Rome, whom you call the Pope”.

Now with the presence of Rome in Britain—Roman Christians came for the purpose of missionary activity—a system of dual jurisdictions arose and lasted from the time of Augustine’s arrival in 597 until 663. Then in 663, at the Synod of Whitby, political maneuvering and pressure forced the ancient Celtic-British Church to accept the Primacy of Rome. It wasn’t until 871 years later—with the Reformation—that the British Church came out of Roman control. For it was at the Reformation that Christians sought to reform any abuses that had arisen within the Church over the centuries (examples being the rise of superstitions, the selling of indulgences, and the idea of the primacy of the Pope). The Church of England did a good job with reform. It came out of the Reformation as pretty much the same Ancient and Apostolic body that it was before it took allegiance to Rome. It changed no essential of Faith and Practice, and still held onto the Catholic Faith with its Ministry, the Word and the Sacraments in their integrity, and with all the privileges of the Ancient Faith of the Holy Catholic Church. It is this Faith that was eventually spread worldwide first by English colonization and then by English-speaking missionaries.
Summary

What is Anglicanism?

To be Anglican is to be a Catholic Christian. Anglican’s are not Protestants in the same sense that Presbyterians are. (The Church of England’s Prayer Book never once uses the word “Protestant.” In the American Prayer Book, it appears only once and that is in the title “Protestant Episcopal Church.” This is for reasons of legal designation, even as Roman Catholics are officially called “The Holy Roman Church.”) As Romanists are called “Catholics,” owning the supremacy of the Roman Pontiff, so also are Anglicans “Catholics,” protesting against this Papal claim.

A “Catholic” then is one who holds to “that which has been believed at all times, everywhere, and by all” and to hold to the whole Faith – the Faith “once delivered unto the saints”. As stated above, at the time of the Reformation, the Church of England did indeed hold on to “that which has been believed at all times, everywhere, and by all.” It held on to the ancient Faith, the Apostolic foundations, Episcopal succession, the ancient Sacraments, the Creeds, etc. She reformed herself in the truest sense of the word. She kept the good and threw out the bad. To be Catholic means to hold to the singular Faith given by Christ and His Apostles and not to turn to what is necessarily popular or the fashion of the day. To be Catholic means not to let the Faith be compromised or given up to majority vote. This brings us to the reason why we have “continuing movements” today, and specifically why we have the Anglican Province of Christ the King.
The Anglican Province of Christ the King

An Anglican Church

Canon 1.01. This Anglican Province of Christ the King consists of certain Dioceses in the United States of America of the One, Holy, Catholic and Apostolic Church, each composed of Clergy and Laity continuing in their membership in and allegiance to the One, Holy, Catholic and Apostolic Church after the National Church of their former ecclesiastical obedience, the Protestant Episcopal Church in the United States of America, departed from the Doctrine, Discipline and Worship of the Church of England as set forth in the Book of Common Prayer established and authorized in the year 1789.1

The Province of Christ the King is committed to traditional forms of doctrine and liturgy. The Province is a body composed of five dioceses with parishes and missions throughout the United States.

How Did We Start?2

The Province of Christ the King formed in 1978 to ensure the continuation of historic Anglican Christianity in America. The need for a new Province arose because of changes in 1976 in the fundamental faith and practice of the Episcopal Church in the United States of America (ECUSA). The radical restructuring of the Episcopal Church came to a head at the 1976 Episcopal Convention in Minneapolis, MN. At this meeting the ECUSA adopted sweeping changes to accommodate new beliefs and practices. These changes, which culminated in approval of the 1979 Book of Common Prayer, included: the teaching of new and unorthodox theology which, in effect, abrogated the historic teachings of the Faith; failure to uphold scriptural standards of morality in the church; ordination of women to the priesthood; and, finally a growing confusion about the nature of human sexuality. This has resulted in the church’s increasing tolerance of “same-sex marriages” and tacit complicity in abortion as a convenient means of birth control.

The Congress of Saint Louis

In 1977 concerned Episcopal clergy and laity who objected to these radical changes gathered in St. Louis, MO. They set forth a statement of faith called the Affirmation of Saint Louis, which expressed their commitment as Episcopalians to orthodox Christianity.

The Continuation of Anglicanism3

We affirm that the Church of our fathers, sustained by the most Holy Trinity, lives yet, and that we, being moved by the Holy Spirit to walk only in that way, are determined to continue in the Catholic Faith, Apostolic Order, Orthodox Worship and Evangelical Witness of the traditional Anglican Church, doing all things necessary for the continuance of the same. We are upheld and strengthened in this determination by the knowledge that many provinces and dioceses of the Anglican Communion have continued steadfast in the same Faith, Order, Worship and Witness, and that they continue to confine ordination to the priesthood and the episcopate to males. We rejoice in these facts and we affirm our solidarity with these provinces and dioceses.

Fundamental Principles4

In the firm conviction that “we shall be saved through the grace of the Lord Jesus Christ,” and that “there is no other name under heaven given among men by which we must be saved,” and acknowledging our duty to proclaim Christ’s saving Truth to all peoples, nations and tongues, we declare our intention to hold fast the One, Holy, Catholic and Apostolic Faith of God. We acknowledge that rule of faith laid down by St. Vincent of Lerins: “Let us hold that which has been believed everywhere, always and by all, for that is truly and properly Catholic.”

Apostolic Succession

At the very center of the Anglican Church are its bishops. Bishops are the spiritual successors of the Apostles. Every Anglican bishop has been consecrated by other bishops, who were in turn consecrated by other bishops. This process forms a chain (called Apostolic Succession) that leads back to the 12 apostles, who were the first bishops.

Apostolic Succession and the APCK

The next step after the Congress of St. Louis was the creation of the Diocese of Christ the King, whose purpose was to put the St. Louis statement of faith into action. Six Western parishes joined together and elected as their Bishop the Rev. Robert S. Morse, Rector of Saint Peter’s Episcopal Church in Oakland, CA. On January 28, 1978, in Denver, CO, Father Robert S. Morse was consecrated Bishop. The Rt. Rev. Albert A Chambers, retired Episcopal Bishop of Springfield, Illinois, was chief consecrator who acted to preserve the American Episcopate.

What We Believe

The Essentials of Truth and Order5

Holy Scripture. The Holy Scriptures of the Old and New Testaments as the authentic record of God’s revelation of Himself, His saving activity, and moral demands—a revelation valid for all men and all time.

The Creeds. The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the Apostles’ Creed, and that known as the Creed of St. Athanasius to be “thoroughly received and believed” in the sense they have had always in the Catholic Church.
Tradition. The received Tradition of the Church and its teachings as set forth by “the ancient catholic bishops and doctors,” and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern.

Sacraments. The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had)—Baptism as incorporating us into Christ (with its completion in Confirmation as the “seal of the Holy Spirit”), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.

Holy Orders. The Holy Orders of bishops, priests and deacons as the perpetuation of Christ’s gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or a priest ordained by such) as the celebrant of the Eucharist—these Orders consisting exclusively of men in accordance with Christ’s Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.

Incompetence of Church Bodies to Alter Truth. We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential prerequisites of any Sacrament.

Unity with Other Believers. We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who “worship the Trinity in Unity, and Unity in Trinity,” and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.

Christian Duty6

Canon 11.05. It shall be the duty of a baptized member of the Church in this Province: (a) to observe the Lord’s Day, commonly known as Sunday, by attending Divine Worship unless reasonably hindered, and, in the event of such hindrance, to read privately either the office of Morning Prayer or the office of Evening Prayer from the Book of Common Prayer, if at all possible; (b) to observe his or her baptismal vows and to live so as not to give scandal to the Church of God; (c) to observe the Canons of this Province with respect to Holy Matrimony; and (d) to contribute to the support of the Church as evidenced by the books of the Treasurer of the Parish or Mission.

Canon 11.06. It shall be the duty of a Communicant of the Church in this Province: (a) to comply with and observe all of the provisions of Canon 11.05; (b) to be present every Sunday, unless prevented by reasonable cause, at a celebration of the Holy Communion; (c) to receive the Sacrament of the Holy Communion or the Lord’s Body and Blood at least three times a year, once being at Christmastide, once being at Eastertide, and the third being Whitsuntide; (d) to observe the Feasts and Fasts of the Christian Year as and in the manner in which they are set forth in the Book of Common Prayer

Anglican Christian Duty

Principles of Morality7

Individual Responsibility: All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since “we must all appear before the judgment seat of Christ...”

Sanctity of Human Life: Every human being, from the time of his conception, is a creature of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.

Man’s Duty to God: All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.

Family Life: The God-given sacramental bond in marriage between one man and one woman is God’s loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.

Man as Sinner: We recognize that man, as inheritor of original sin, is “very far gone from original righteousness,” and as a rebel against God's authority is liable to His righteous judgment.
Man and God’s Grace: We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God’s forgiveness.

Christian’s Duty to Be Moral: We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.

Conclusion

Our Anglican Identity

The origins of the APCK are in the ancient Church

It is Catholic
It is Apostolic
It is Scriptural
It is Creedal
It is Sacramental
It is Traditional

Our Anglican identity is expressed in a Book of Common Prayer that reflects these elements.

For the Church

O gracious Father, we humbly beseech thee for thy holy Catholic Church; that thou wouldest be pleased to fill it with all truth, in all peace. Where it is corrupt, purify it; where it is in error, direct it; where in any thing it is amiss, reform it. Where it is right, establish it; where it is in want, provide for it; where it is divided, reunite it; for the sake of him who died and rose again, and ever liveth to make intercession for us, Jesus Christ, thy Son, our Lord. Amen.

1928 Book of Common Prayer, p. 37.

Written by Archbishop of Canterbury William Laud (d. 1645)
This tract was adapted from a workshop given at the 2004 Synod of the Diocese of the Eastern States, Anglican Province of Christ the King.

1 From the “Canons of the APCK.”
2 From “About the Province - Questions & Answers”
3 From the Affirmation of Saint Louis, Introduction.
4 From the Affirmation of Saint Louis, Preface.
5 From the Affirmation of Saint Louis, Section I., Sub-section 2.
6 From “Canons of the APCK.”
7 From the Affirmation of Saint Louis, Section II.

What to Expect in an Anglican Church

2009-05-20T06:31:00.000-07:00

Think of this as your 'First-Time Guide to Visiting an Anglican Church'.

Most important, remember this: You'll be welcome. We extend a cordial welcome to you to worship with us, and offer this document as a brief introduction to the Anglican Church and its ways.

The Place of Worship

As you enter, you will notice an atmosphere of worship and reverence. Anglican churches are built in many architectural styles; but whether the church is small or large, elaborate or plain, your eye is carried to the altar, or holy table, and to the cross. So our thoughts are taken at once to Christ and to God whose house the church is.
On or near the altar there are candles to remind us that Christ is the "Light of the world''. Often there are flowers, to beautify God's house and to recall the Resurrection of Jesus.

On one side at the front of the church, there may be a lectern-pulpit, or stand, for the proclamation of the Word; here the Scriptures are read and the sermon is preached. In many churches, however, the lectern is separate from the pulpit and stands on the opposite side of the church.

The Act of Worship

Anglican church services are congregational. In the pews you will likely find the Book of Common Prayer, though some countries use supplementary prayer books (Canada, for instance, uses the Book of Alternative Services regularly.) This enables the congregation to share fully in every service. In the Book of Common Prayer, the large print is the actual service. The smaller print gives directions to ministers and people for conduct of the service.

You may wonder when to stand or kneel. Practices vary---even among individual Anglicans. The general rule is to stand to sing---hymns (found in the Hymnal in the pews) and other songs (many of them from the Holy Bible) called canticles or chants and printed as part of the service. We stand, too, to say our affirmation of faith, the Creed; and for the reading of the Gospel in the Holy Eucharist. Psalms are sung or said sitting or standing. We sit during readings from the Old Testament or New Testament Letters, the sermon, and the choir anthems. We stand or kneel for prayer to show our gratefulness to God for accepting us as children or as an act of humility before God.

The Regular Services

The principal service is the Holy Eucharist (Holy Communion). In some Anglican churches it is celebrated quite simply, without music, early on Sunday morning. Weekday celebrations also are frequently without music, and without sermon. When celebrated at a later hour on Sundays, or on other great Christian days such as Christmas, music and a sermon are customary.

Another service is Morning Prayer. The parallel evening service is Evening Prayer. These services consist of psalms, Bible readings, and prayers; and may include a sermon. They may be with or without music. While some parts of the services are always the same, others change. At the Holy Eucharist, for example, two or three Bible selections are read. These change each Sunday. So do the psalms. Certain of the prayers also change, in order to provide variety. Page numbers for parts of the service printed elsewhere in the Book are usually announced or given in the service leaflet. But do not be embarrassed to ask your neighbor for the page number. You will find the services of the Anglican Church beautiful in their ordered dignity, God-centered, and yet mindful of the nature and needs of human beings.

Before and After

It is the custom upon entering church to kneel in one's pew for a prayer of personal preparation for worship. In many churches it is also the custom to bow to the altar on entering and leaving the church as an act of reverence for Christ. Most Anglicans do not talk in church before a service but use this time for personal meditation and devotions. At the end of the service some persons kneel for a private prayer before leaving. Others sometimes sit to listen to the organ postlude.

Coming and Going

If there are ushers they will greet you, and may escort you to a pew. If you desire, they will answer your questions about the service. Pews are usually unreserved in Anglican churches. Following the service the pastor greets the people as they leave.

What the Church Expects of Godparents

2009-05-20T06:25:00.000-07:00

What does it mean to be a Godparent?
To answer this one should know what the Church means by Holy Baptism.

WHAT IS BAPTISM?

Holy Baptism is the first step to Christian initiation and the first special outpouring of the grace of God upon a child. In later life the child will go on to Confirmation and participation in the life of the Church as his journey into closer relationship with God continues.

Baptism is a sacrament - an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ Himself. The outward and visible sign is Water, wherein the person is baptized, In the Name of the Father, and of the Son and of the Holy Ghost - the inward and spiritual grace, “that, he , being dead unto sin, may live unto righteousness.” (BCP page 280)
Baptism is a washing - a spiritual washing in which the child is cleansed of the sin which is natural to the human condition. This cleansing is a newness of life which God grants through the power of the Holy Spirit.

Baptism is a means of grace and in it God adds His strength to the life of the child.
Baptism brings the child into a special relationship with God, and this relationship must be a continuing factor in the nurture of the child from that day forward.

At the time of Baptism the Church expects that there shall be three Godparents for each child, who will:

Represent the Church in assuming special responsibility for this new member of the Christian Family.
Make vows before God, in the name of the child.
Support the parents in bringing up this child within the fellowship of the Church.

WHAT, THEN IS A GODPARENT?

A Godparent is one who is qualified and willing to assume the foregoing responsibility:
What sort of person qualifies to assume such responsibility? Except in unusual circumstances Godparents should have been baptized. They should be living under a commitment to the Christian faith and be making an effort to live a Christian life, through the power of the Holy Spirit, within the fellowship of the Church. This should be coupled with a bond of affection for the child.

Realizing this, take the Book of Common Prayer and read through “The Ministrations of Holy Baptism.” On page 276 you will see what solemn promises and vows you will be making in the presence of God. As a Godparent you will vow in the child’s name:

To renounce evil in all its forms

The words in the prayer book service “Renounce the Devil and All his works,” accent the experience of our Lord, and the truth of Holy Scripture that there is in the world and evil power striving aggressively for the souls of man.

“To believe the Christian faith as stated in the Apostles’ Creed”

To serve God and keep His commandments

Having made these vows on behalf of the child you will then in your own name undertake:

To pray for him

To encourage and participate in the religious instruction of the child from the earliest possible moment.

To see that he learns the Creed, the Lord’s Prayer and the Ten Commandments and receive such further instruction as is necessary for his spiritual growth.

To help him participate in the more abundant life of the Church’s worship.

To teach him to know what solemn vows have been made in his name at Baptism and to see that he is instructed and brought to the Bishop for Confirmation.

To do any of this you will need God’s help. Therefore you should pray for His grace to enable you to carry out your vows and obligations. Through a close personal relationship with your godchild from the beginning you will show him that you love him. By demonstrating your interest in the special occasions of his Church life you will show him the importance of these events in the life of a Christian. Above all, remember at the anniversaries of his baptism to express your unique relationship to this child who is your godchild.

Although your official duty is discharged when he is confirmed, use all means available to keep your contact with him alive. Later if he needs someone beside his parents for help or guidance, he will know he can turn to you with confidence and that you will have his welfare at heart. The obligations of Godparents are not to be undertaken a certain day and then forgotten. If you accept the invitation, be faithful to the trust.

If you plan to give your godchild a gift at Baptism, Confirmation or any anniversary, you might consider the following:

At Baptism
An appropriate cross and chain
A child’s holy picture, framed, for his room

Beginning Church School
A child’s illustrated Bible
A Book of Common Prayer
Stories of the Saints

At Confirmation
A devotional manual or book of private prayers
A reprint of a famous religious painting
A Bible, including Apocrypha, with concordance

PRAYER FOR A GODCHILD

O Lord Jesus Christ, who doth embrace children with the arms of Thy mercy, and doth make them living members of Thy Church, Give grace, I pray thee, to my Godchild, ___________________________, to stand fast in Thy faith to obey Thy work and to abide in Thy love; that, being made strong by Thy Holy Spirit, he may resist temptation and may rejoice in the life that now is, and dwell with Thee in the life to come; through Thy merit, O merciful Savior, who with the Father and the Holy Ghost livest and reignest one God world without end, Amen.

GODPARENTS PRAYER FOR HIS GODCHILD ON ANNIVERSARY OF BAPTISM

Grant, O Lord, that my Godchild __________________________, has been received into the congregation of Christ’s flock and signed with the sign of the Cross, in token that hereafter he should not be ashamed to confess the faith of Christ crucified, so he may manfully fight under His banner against sin, the world, and the devil, and may continue Christ’s faithful soldier and servant unto his life’s end; through Thy Son Jesus Christ our Lord and Savior, Amen.

What we do in Church and Why - Making the Sign of the Cross

2009-05-20T05:55:00.000-07:00

The Cross and Christianity

St. Paul writes, “Far be it from me to glory except in the Cross of Our Lord Jesus Christ” (Gal. 6:14). For St. Paul the Cross is one of the two hinges of our faith, the other is the Resurrection. In fact, the Resurrection is only possible after we have been crucified “to the world” and the world to us.

How to make the Sign of the Cross

Making the sign of the Cross is a feature of worship throughout Christendom, although its form varies from East to West. It can be made over other people and objects, or self-administered. In the Western Church, including the Anglican Catholic Church, it is usually made with the right hand.
You begin by:
touching the forehead,
bringing the hand down to the “heart”,
touching the left shoulder and then bringing the hand across the chest to the right shoulder.
In one fluid action you will trace the sign of the Cross upon yourself.

When to make the Sign of the Cross

The sign of the Cross can be made at almost any time. It is more usually made either in response to it being traced over us, in blessing by a priest, or at particular significant points in worship and prayer.

During the Eucharist

There are nine points within the Eucharist or Mass at which the sign of the Cross is commonly made upon oneself. They are:
1. At the words, “in the name of the Father, and of the Son, and of the Holy Ghost, Amen.”
2. At the words of absolution.
3. At the beginning of the Gospel reading. *
4. At the end of the prayer for the dead in the intercessions.
5. (During the Prayer of Consecration) When the Consecrated Host is raised.
6. When the Chalice is raised.
7. At Holy Communion
-before receiving the Host, and
8. -before receiving the Chalice.
9. When the priest pronounces the final blessing.

(*The way of making the Sign of the Cross at the beginning of the Gospel differs slightly from the usual way. It is made with the thumb of the right hand, and consists of three Crosses in one. A small Cross is traced on the forehead, and then on the lips, before the hand is moved to the breast. This reminds us that we are redeemed in all our parts: mind, spirit and body. When we hear the Gospel we pray that we should understand it with our minds, speak it with our lips and believe it in our hearts.)

Other Times

It will be noticed that numbers 1, 2, 4 and 9 also occur frequently during Morning and Evening Prayer, in the Occasional Offices, and in private prayer. It is equally appropriate to make the sign of the Cross at those times and at the beginning of the Gospel Canticles: Benedictus, Magnificat, and Nunc Dimittis.

Some churches are fortunate enough to have a small dish or bowl of “Holy Water” (called a stoup) near the entrance. It is good practice when entering or leaving a church to dip a finger in and make the sign of the Cross with the water. This will remind you of your baptism and Confirmation in which you were signed with the Sign of the Cross.

The Cross as ‘Sign’

The symbol of the Cross is common to Christians of all traditions, and has been since the beginning of Christian history. It is to be seen in art, in and on our churches, and as ornaments on our bodies. All of this is appropriate for Christians, because the sign of the Cross constantly reminds us of what Christ did for us all.

When we make the sign of the Cross, we are reminding ourselves that what Christ did on the Cross ‘He did for me’ personally!

In making the sign of the Cross, we “glory in the Cross of Christ”, and we ‘take up our Cross.’ When we ‘take up our Cross’ we must be prepared to say to God ‘not what I will, but your will be done.’ ‘Not I, but thou!’

The Cross as ‘Prayer’

Very often when we make the sign of the Cross, we do it to accompany another prayer. For example, we make the sign of the Cross when we say the words, “In the name of the Father…etc.” In this case, the three points of the Cross may remind us of the Trinity. Making the sign of the Cross is also a prayer itself; a prayer without words.

It is fitting that when we come together in worship, we should worship with all our being. We are to worship with our minds, our souls, and also our bodies, for our bodies are the “Temple of the Holy Spirit.” Making the sign of the Cross is nothing less than worshiping with our bodies, for what is more fitting for the body than movement and gesture?

When we use words to pray, we are using only one form of language. The body has its own language also, in which making the sing of the Cross is an eloquent expression. One small gesture can speak volumes of words.

What we do in Church and Why - Genuflection

2009-05-20T05:53:00.000-07:00

What is Genuflection?

To GENUFLECT is to ‘bow the knee’; to go down on one knee. It is the most profound and solemn form of bowing.

The next most solemn form of bowing is a profound bow from the waist. Finally there is the simplest form in which the head alone is inclined slightly forward and down.

Why Bother?

Prayer

“And the Word was made flesh and he dealt among us” (John 1:14). These words are at the heart of the Christian Gospel. It is only because of that one almost unbelievable fact that we can pray at all. These words also remind us of a fact that the whole human person, spirit, mind and body has been ‘saved.’ A fact emphasized when the Risen Christ ascended, or returned, to the Father taking His human body with Him.

When we pray we offer our whole self to God, we come before the throne of the Heavenly Grace with humility. The whole self seeks to be united with God. Although prayer comes from the heart it is often expressed, rightly and naturally, through our bodies.

We pray with words. We put into words, in the best way that we can, what we want to say to God. There is so much that we want to say to Him, though, that we simply cannot find words to express it. Indeed, the most meaningful prayer is often completely silent, for when we stop talking to God we may listen to what He might want to say.

Midway between words and silence is ‘non-verbal’ communication, the language of facial expression and bodily movement. It is such a powerful language because it is almost instinctive. One gesture is often worth a thousand words, as we all know! It can express attitude and state of mind, and when in accompanies words can point up their deeper meanings to us.

Worship

In the United States we are not familiar with physical signs of reverence and honor in non-Church life as are our English cousins. In Great Britain anyone who has been in a courtroom will have seen how the officials have to nod, or bow the head to the judge or magistrate when they pass in front of him. The same is true of people who are introduced to Her Majesty the Queen; they curtsey or bow.

In this way they are saying that what the person stands for, or represents, is worthy of their respect. How much more is God worthy, not only of our respect, but of the worship of our souls!

In St. Paul’s letter to the Philippians (2:9) we read: “Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the Name of Jesus every knee should bow, in heaven and on earth and under the earth.”

For the person who wishes to worship the Lord with all their heart, with all their soul, with all their mind and with all their strength, worship with the body is both right and natural.

When to Genuflect

When we genuflect depends partly on the tradition of the church where you worship. Whatever the current tradition of your church, though, the general rule should be to reserve the most solemn reverence, i.e. genuflection, for the most solemn times. Genuflection is particularly appropriate in the presence of God Himself!

If you are fortunate enough to worship in a Church in which the Body of Christ (the Blessed Sacrament) is reserved, it is right to acknowledge the Lord’s Real Presence with a brief act of worship on entering or leaving the building. Normally a genuflection in the direction of the place of reservation, coupled with a turning of the mind towards Him is enough.

If you are unsure whether the Blessed Sacrament is reserved in your church, then look for the tell-tale sign of a permanently lit lamp, red or white, near to a wall-safe or box fitted to, near or suspended above the altar. The wall-safe is called an AUMBRY, the box is called a TABERNACLE, or when suspended over an altar it is called a HANGING PYX. Alternately you could ask if there is one of these things in your church. Whether the Body of Christ is reserved in your Church or not, during the Eucharist the Body and Blood of the Lord certainly comes into the church.

The Real Presence of the Lord God Himself comes among us under the appearance of bread and wine as St. Paul’s first letter to the Corinthians (ch.11) reminds us. When you move from your seat to go up for Communion, remember who is waiting for you at the altar, and genuflect to adore your Lord and God. After you have received the Body and Blood of the Lord, and before you retake your seat, it is a good practice to genuflect in adoration of the Lord who is still present at the altar.

When to Bow

Although customs vary tremendously there are several points during the Eucharist at which it is traditional to bow profoundly.

1. At the word “And was incarnate by the Holy Ghost … and was made man” in the Creed, in honor of the Incarnation of Our Lord, a genuflection is the general custom in Anglican Catholic churches, but a profound bow is an alternative.
2. At the Words of Institution in the Eucharistic Prayer, at which moments the bread and wine become the Body and Blood of Christ, although one is already kneeling, a profound bow is in most places the custom.

More generally, it has been customary to bow the head slightly at the mention of the name of Jesus, whenever it is heard in Church. This practice not only honors the sacred name, but encourages us to be attentive at all times during Divine Service.

Equally traditional is the practice of turning to the High Altar and bowing the head as you pass in front of it, honoring the throne of God in Church, the Holy of Holies.

Practice does vary so much that there can be no hard and fast rules about when to bow, or even how to bow. For many people; unused to bowing, the slightest nod of the head can feel very conspicuous! Don’t let that out you off though because, however it feels, it is very unlikely that anyone else will notice, and you will soon become accustomed. Above all, if you put your soul, your mind, and your body into worship you can’t go far wrong.

What we do in Church and Why - Lighting Candles

2009-05-20T05:50:00.000-07:00

Background

Light is something that most people take so much for granted, that we hardly give it a second thought. Nowadays most of our houses are lit by electricity, but not long ago people relied on gas, oil and candle power for artificial light.

The need is fundamental. There can be no life without light. It will come as no surprise, then, to learn that images of light and darkness recur throughout the Bible.

Almost the first thing that we read in the Old Testament (Genesis 1:2) is that in the beginning “The earth was without form and void, and darkness was on the face of the deep.” The very first action of God in creation was to say, “Let there be light’; and there was light and God saw that the light was good.” (Genesis 1:3)

In the New Testament too, light is a key image. The Gospel according to St. John describes Our Lord as “the light.” Not the light created by God, but the Creator Himself! Our Lord, too, uses the image of light to teach His disciples, when He says that we should shine as lights exposed on hilltops, and not hide our faith under buckets.

Candles in Church

The Pascal Candle

A Pascal Candle can be found in most churches, and it is easy to identify. It could well be taller and fatter than any other candle in the church, but it is certain to be the only candle to be decorated either with a decal or by being painted. From Easter to Pentecost, or Whitsunday, it will be in a prominent position in the Sanctuary near the High Altar.

The Pascal Candle is named after the PASCH, the passion, death and resurrection of the Lord. The candle is blessed at the Easter Vigil ceremonies, and represents Christ the light of the world. The Easter Vigil includes the first Eucharist of Easter, and is a dramatic re-presentation of the mysteries of creation and redemption. It begins in total darkness, but ends in a flood of candle-lit glory!

Two of the ceremonies are of particular interest here:

1. Immediately after lighting, the Pascal Candle is carried in procession through the darkened church. As the Pascal Candle approaches the Choir, the ministers and congregation in turn light candles they are holding from the Pascal Candle, and from each other. This is a powerful image of the way in which we come to share in the living light of Christ, and also spread that light throughout the world.

2. Towards the end of the Vigil, before the Eucharist, the Pascal Candle is taken in procession to the front. There, using the candle as a symbol of Christ, waters of Baptism are blessed as the candle is dipped three times into the font. This reminds us that in Baptism we enter into the tomb of death with Christ, only to rise again in Him, whose Resurrection we are about to celebrate.

After Pentecost the Pascal Candle is kept in the Baptistry for use during Baptism.

Altar Candles and Processional Lights

The number of candles used to decorate altars can vary, but traditionally they are in combinations of two four and six. A useful rule of thumb is that the more candles, the more important the altar is likely to be.

Side and Lady Chapel altars normally have two, or sometimes four candles (two being lit for low mass, all four only being lit on high feast days). The High Altar would have anything up to six candles (seven when a bishop is present).

The more obvious symbolism is that the altar represents the throne of God, from which the light of Christ shines upon His gathered people. You may also find it helpful to meditate upon what the number and arrangement of the candles might suggest.

Candles carried in procession are a simple, but effective way of honoring both the cross which they accompany, and also the priest as he represents the person of Christ. Their use adds both dignity and color to the Church’s worship.

Baptism Candles

Many priests in the Anglican Catholic Church present a lighted candle to the newly baptized person at a certain point during toe rite.

Before the service begins the Pascal Candle should be lit, and the baptismal candle is lit from this. The symbolism demonstrates clearly that, through the Rite of Baptism, the newly baptized person shares in the life of the Risen Lord, represented by the Pascal Candle. The words which accompany the giving of the candle can also point out an important meaning: “Receive the light of Christ, that when the bridegroom cometh thou mayest go forth with all the Saints to meet Him….”

Prayer Candles

You may be fortunate enough to worship in a Church which has a PRICKET STAND or a stand holding VOTIVE or prayer candles. If you do, or when you go into a church that does, one will usually be found near a statue/shrine of a saint or near to the Reserved Sacrament. Lighting a candle in prayer is a powerful symbol, full of meanings.

Here are some helpful ideas:

1. The lit candle reminds us of our Baptism, and the way that we share in the life of Christ by sharing in the life of the Church.

2. When we go, leaving the burning candle behind, we are reminded that our souls never leave the presence of God, in company with His Saints.

3. Prayer is not self-centered, it is God centered, and an important element is prayer for other people and causes. When lighting your candle, it is a very good idea to light a candle for those others you want to pray for.

The candle will not be a substitute for the prayer of your heart, but an accompaniment. A small offering which, in honoring the Saint and giving glory to God, speaks both from the heart and to the heart. Lighting votive candles in church, when asking the prayers of the Saints and thereby to the greater glory of God, is growing in popularity in the Anglican Catholic Church. It is a devotional practice in which many millions of Christians the world over have found inspiration.

What we do in Church and Why - Incense

2009-05-20T05:48:00.000-07:00

What is Incense?

Incense is made from various aromatic resins and gums from trees and other plants. When burned it gives off scented smoke. In church it is normally burned in a CENSER or THURIBLE. Because it is difficult to burn on its own, and to create the maximum amount of smoke, it is burned along with charcoal.

Which Churches Use Incense?

Most of Christianity use, or have used, incense in worship. All the Eastern Orthodox Churches burn incense at most of their services, or liturgies. In the ‘west’ the Roman Catholic Church burns incense at many points of its services.

The Church of England used incense throughout its history, until the mid 1600’s, when it fell into disuse generally. But even then, it continued to be used in worship in isolated churches such as York Minster, and since the mid 19th century its use spread and increased. Nowadays many churches, and particularly Anglican Catholic churches, are rediscovering the benefits to be gained from burning incense as part of their worship.

Why Burn Incense?

Incense and the Liturgy

LITURGY is the formal public worship of the Church, its work. The Liturgy of the Church is made up of each individual Christian, and should be the best that can possibly offer to God.
Christian worship erupts out of our love of God and our desire to express that love. As such we should worship Him ‘with all our heart, with all our soul, and with all our mind, and with all our strength.’ Good liturgy is designed to stimulate just such a response in us, by exciting the senses and feeding our imagination.

One of the elements of good liturgy is, for example, the use of colorful vestments, processions and the like. Singing and chanting is another important element of liturgy, stimulating as it does the sense of hearing. The use of incense enables even fuller participation in the liturgy by stimulating the sense of smell. It also provides color, movement and sound as the thurible is swung and its chain ‘clinks’ and ‘tinkles.’

Incense as Symbol

Symbols help to point our minds in the direction of invisible realities, and speak to us in a language often richer than words alone. As a symbol, incense is exceptionally rich in associations. Of its many possible associations, two are particularly worthy of mention here.

1. In Matthew 2:11 we read of the Magi bringing Frankincense (a particular type of incense) as a gift to the Christ child. In the words of the well loved Christmas carol “Incense owns a Deity nigh,” which means that incense is a sign of our belief in the Real Presence of Christ, the Son of God. What was good enough for the Magi is surely good enough for us!

2. In the Book of Revelation, or Apocalypse, the burning of incense appears to be an important part of the worship of heaven. In Revelation 5:8 we read of “golden bowls full in incense, which are the prayers of the Saints.”

While this book is symbolic, and was never intended to be taken as literally accurate, many commentators believe that the writer of the book was strongly influenced by the worship, or liturgy, of his own church. When we burn incense we remind ourselves that our prayers, like incense, ascend to the throne of God and mingle with the prayers of the Saints in heaven.

The Offering of Incense

At the heart of worship in the Temple at Jerusalem was sacrifice. The sacrificial offering was usually a living thing such as a lamb or bird, but the fruits of the earth were also offered, including incense. In the Temple there was even an altar specially set aside for the burning of incense.

Whit the destruction of the Temple by the Romans in 70 A.D., the sacrificial worship of the Old Testament came to an end. The necessity for much of it had already been brought to an end several years before by the all-sufficient sacrifice of Christ on the Cross. Our human need to offer thanksgiving and sacrifice to God remains, however.

In our daily lives, Christians have the opportunity to give the best of themselves back to God in service of each other. In our worship we have the opportunity to offer tokens which represent ourselves. Incense is a token of the best we have to offer. In 2 Corinthians 2:15 we read, “We are indeed the incense offered by Christ to God both for those who are on the way to salvation, and for those who are on the way to perdition. To the later it is a deadly fume that kills; to the former a vital fragrance that brings life.”

In the Mass we join our offering with that of Christ Himself on the cross, as at the hands of the priest. He offers Himself to the Father on our behalf. The burning of the incense in the Mass reminds us that Christ’s sacrifice is real, and just as effective for us who are alive today as it was when He died on the Cross.

When We Burn Incense

The most natural and appropriate time to burn incense is when the Lord comes among us in Person in the Eucharist. In the same way, if you are fortunate enough to attend a church in which the service of Benediction* is available, you will find incense burned then.

Incense is traditionally burned at particular points during Divine Service, notably during the TeDeum and Benedictus at solemn celebrations of Morning Prayer, and during the Magnificat at Solemn Evensong. It is also occasionally used at other times, such as at funerals, and when objects and places are blessed.

*BENEDICTION is a particularly beautiful and moving service in which Our Lord is worshiped, present in person in the Blessed Sacrament, and in which His blessing is sought.

“Let my prayer be set forth in thy sight as the incense…”

What we do in Church and Why - Anointing with Oil

2009-05-20T05:45:00.000-07:00

Oil as a Symbol

We are all familiar with oil, in one form or another, in all aspects of our daily lives. We use it for cooking, heating, lubricating, and in a thousand and one other ways. Without it there would be no industry, no transport, and we would have to do without many of the ‘plastic’ goods we take for granted.

Oil has always been the ‘life-blood’ of society, a fact that the Jewish people of the Old Testament were very aware of. The oil which the Jews knew, and which is still in use today, is olive oil and it is the same oil which we use in Church. For the Jews a plentiful supply of oil, along with corn and wine, was a sign of God’s favor. Oil was, and still is, a sign of God’s blessing because it represents all that is best in life, God’s generosity to the people He loves.

Oil in Church

We use oil in Church in two ways: we sometimes burn it in votive lamps, and we anoint people with it. In both cases its use can be tracked back to the earliest times, and is recorded in the Old Testament and the New. The Christian Church adopted the use of oil from both Jewish and pagan practice very early in its history.

Anointing with oil largely fell from favor in the Church of England for several hundred years. However, its importance in recent times has been rediscovered there. In the United States, and specifically in the Anglican Catholic Church, it has its proper place in the Sacraments of Baptism, Confirmation, Unction, or the anointing of the sick, and in the Ordination of priests.

Sacramental Oil

Oil as a symbol reminds us of God’s boundless generosity towards us, and of His never-ending love of us. When we use it to anoint people in Church, it is more than merely a symbol, or reminder. It becomes one of the channels by which He blesses us with His Holy Spirit.

The oil is essentially no different from any other olive oil, but it is made special be being set aside specially for God’s purposes. God takes the ordinary things of this world, in this case olive oil, and makes them holy. He works through material things to show Himself to the world and to bring people back to Himself.

The Three Oils

The oils used for anointing are specially blessed for this purpose by the Bishop at the Chrism Mass on Maundy Thursday, so called because one of the oils used is called ‘Chrism.’

1. The Oil of the Sick - In the letter of St. James (5:14) we read, “Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord, and the Lord will raise him up.” The rite of anointing the sick in mind or body, those about to undergo surgery, those nearing death, is one of God’s gifts available to His people through His priests.

This kind of anointing is itself a Sacrament. Those who receive it can be confident that God will respond to the prayer of faith.

2. The Oil of Catechumens - A ‘catechumen’ is somebody who is preparing to become a Christian, and so this oil is used to accompany the Rite of Baptism.

When used, anointing at Baptism is a symbol which points to the gift of the Holy Spirit, which comes to the newly baptized person as it did upon Christ at His Baptism in the Jordan. In Baptism we are “born of water and the Spirit” (John 3:5), the Holy Spirit which is the gift of Christ to His Church.

This anointing also reminds us at Baptism that we are made inheritors of the Kingdom of God. Sometimes the head of the person is anointed with the oil of Chrism. (Kings and Queens are anointed at their coronations.)

3. The Holy Chrism - Holy Chrism is the oil used to anoint people at their Confirmation, and is also used to anoint priests at their ordination. It is also used in the consecration of altars and Church buildings. In the Anglican Catholic Church it is additionally used by bishops when they consecrate chalices and patens. ‘Consecration’ means making holy or setting apart for God’s purposes. It differs from the other two oils in that it alone is not pure olive oil. A scented balsam is mixed with the oil to make the Chrism.

How the Oil is Used

The oil is almost always applied using the right thumb, or occasionally is poured on. When applied with the thumb, it is usually applied in the form of a cross*. This is to remind us that all blessings come from the crucified Christ, the source of all healing and life for the world.

When anointing accompanies Baptism, the cross is marked in oil on the baptized person’s forehead. In this way they are ‘sealed’ with the Holy Spirit as a reminder of Revelation 7:3 in which the servants of God are “sealed…upon their foreheads.” In Baptism we are made servants of God.

Confirmation candidates and the sick are anointed in the same way on their foreheads, and for the same reasons. The sick are also anointed, as the need arises, on the infected part of their bodies. In this way their prayer is acted out.

In the Sacraments of Confirmation and Ordination the anointing is in addition to the action of “Laying-on of Hands”. In the Sacrament of Unction the anointing with prayer is at the heart of the rite, and although accompanied by the ‘Laying-on of Hands’, is itself the essential element.

Conclusion

As with all things Christian, God chooses the ordinary things of this world, and by His Grace makes them extra-special. He then uses them to make His presence felt in the world. His does this when through the Holy Water of the Font He gives new and eternal life to His people. His does this supremely when He takes the bread and wine at the hand of a priest and returns them as the Body and Blood of Christ. He does this when, by means of Holy Oils, he pours His healing and life-giving Spirit into the Church and upon her members.

*See Making the Sign of the Cross in this series for further details.

What we do in Church and Why - Asking the Prayers of the Saints

2009-05-20T05:40:00.000-07:00

Who are the Saints?

The word SAINT means ‘holy one’, and so the saints are God’s holy people. In the broadest sense, all members of the Church are, potentially at least, ‘saints’. St. Paul uses the word in this way to have a more specific meaning.

Very early in the life of the Church it came to be recognized that certain individuals lived more obviously ‘holy’ lives or were specially favored by God. Chief among them were those who had died for the Faith - the martyrs, and supremely, the Mother of God herself.

As time passed the Church began to realize that holiness only sometimes went hand-in-hand with martyrdom. More often than not holiness was apparent in other, less dramatic ways. Often, though, it was only recognized after the Saint’s death.

“I Believe in the Communion of Saints”

Members of the Anglican Catholic Church say these words at the Offices of Morning and Evening Prayer; they are part of the Apostles’ Creed. They remind us that the Church is much bigger that our own congregation, or even the entire ‘Church Militant’ here on earth. They remind us that the larger part of the Church exists on the other side of the grave, the Church Expectant and the Church Triumphant.

The whole Church, living and departed, is united in the one eternal Eucharist. We are united in the one eternal Eucharist. We are united to Christ by Baptism and by eating His Body and Blood in the Eucharist, and so we are intimately united to each other.

Church Expectant

The Church Expectant consists of those Christians who have died, but who because of their need for preparation, are unable yet to enjoy the full presence of God. We pray for those souls in the belief that our prayers, together with those of the Saints in heaven, will hasten and ease their passage. As 2 Maccabees 2:44-45 puts it, “pray for the dead (will)… free the dead from their sin”.

Church Triumphant

The Church Triumphant is the Church in ‘heaven’. The souls of those Christians who are enjoying, to the full, the Heavenly Banquet. The Book of Revelation paints a picture of the glory of heaven and the fulfillment of the Saints. It also reminds us that the Saints in heaven continue to offer prayer to God.

Praying for Ourselves and Others

Praying for the needs of other people, for ourselves, is one of the four basic ways of praying. It is called SUPPLICATION.

We pray for ourselves, in the belief that whatever we ask in the name of Christ, God will give us. We must always remember, though, that God already knows our needs, and will provide them without waiting to be asked.

Praying for others, in particular, is one of the ways in which we demonstrate our care for them. We also ask other people to pray for us. Prayer for each other is the basic expression of Christian love.

God wants us to pray in this way, not because he will only gives us what we need if we ask for it, but because prayer is good for us! It helps us to be aware of God’s love for us; it helps us to be aware of the needs of others, and teaches us to love them; and above all it keeps us aware of our total dependence upon Him.

Asking the Prayers of the Saints

The practice of asking the Saints to pray for us was for many years frowned upon as something alien to our branch of the Church, and somehow wrong. Thankfully, in recent years its value has been rediscovered, and the practice is becoming more widely understood and used.

Why We Ask the Saints to Pray For Us

The most important reason is that God wants us to! When we ask the Saints to pray for us we are doing no more than God’s will.

In their lives, many of the Saints were able, by their prayers, to bring about spectacular works of healing and other ’miracles’. Most of them, though, demonstrated that they were friends with God in more mundane ways.

Their ability to do marvelous works was not their own, but came from God. It was God’s way of blessing us through them, and His way of showing us that He was honoring them, not as honor they deserved, but nonetheless God’s will. The same is just as true after a Saint had died.

One of the proofs required by the Church that God wishes to honor a person as a Saint, is that God first honored him/her. As a sign, God grants ‘favors’ in response to prayers addressed through the Saint. We call these favors ‘miracles’. If God gives honor, then who are we to withhold our respect and honor?

The second reason is that, just as we believe that prayers of a ‘holy’ living Christian will help us, so will the prayers of one who is even more alive! If the prayers of we, who are far from being ‘holy’ and from the throne of Grace, can work miracles, how much more will the prayers of the Saints!

St. Mary the Virgin

Of all the Saints, the queen is St. Mary, the Mother of God. The Gospel according to St. Luke is quite clear. Our Lady as we delight to call her, is of all women the most blessed. She, above all people, is most favored by God who chose her to be the mother of His only-begotten Son, Jesus.

Just as Our Lady is the Saint most highly honored by God, so it is right and fitting that she should be the most highly honored by Christ’s Church. We are told, if not commanded, in Luke 1:48, that “all generations shall call me blessed.”

Of all the means of honoring Our Lady, and indeed all the Saints, open to Christians, by far the most fitting is to ask her to pray for us. Asking her to pray for us is not to take anything away from Christ’s glory, but to magnify it by doing His will and honoring His Mother. The first recorded example of people asking her prayers is in the Gospel according to St. John (2:1-10), the story of the marriage of Cana of Galilee.

St. Luke’s Gospel (2:35) shows us that it is indeed God’s will that Our Lady will pray for us, and that her prayers will not go unheeded. The prophet Simeon says to Our Lady that “ a sword shall pierce through tine own soul, that thoughts out of many hearts may be revealed.”

Our Lady’s prayer for us is that of a mother for her children. When Our Lord was dying on the cross, almost His last act was to commit “the disciple whom He loved” to her maternal care. The beloved disciple’s response was to make a place in his home for her. The beloved disciple, who is not named, stands for all Christians, and so it was we who are committed to her care. It should also be the response of all faithful followers of Christ to make a place for His mother in their hearts.

Probably the best known prayer to Our Lady, which is easy to memorize, is the Hail Mary:

Hail Mary, full of grace, the Lord is with thee.
Blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

Conclusion

Praying for others is a demonstration of our love for each other, and of our faith in God. It is just as important though, to ask other Christians, including the Saints, to pray for us. healing and life-giving Spirit into the Church

Why do you...?

2009-05-20T05:21:00.000-07:00

Why do you pray from a book? Our Book of Common Prayer provides a uniform, Biblically sound form of communal worship for our people; it gives us the best of centuries of Christian worship and devotion.

Why do you have Holy Communion so often? Holy Scripture teaches that we must receive the Body and Blood of Jesus Christ in order to have a full spiritual life; frequent reception of Holy Communion helps us to grow in our Christian life (See St. John 6:53)

Why do you keep changing positions in you worship? Anglicans, in general, stand to praise, kneel to pray, and sit for instruction. These bodily postures remind us of what we are doing and provide an orderly and communal form of worship.

Why do you bow to crosses? It is by the Holy Cross of Jesus Christ that we are saved from our sins and have access to heaven; what the Lord did for us on the cross makes it an object of prayerful respect for Anglican Christians. We also sign ourselves with the Sign of the Cross in our worship to remind us of our Baptisms and how we are saved. Some Anglicans bow at special moments in our worship; many bow at the references in our services to the name of Jesus on ascriptions to the Holy Trinity.

Why do some Anglicans go down on one knee at certain times in their services? “Genuflecting” on the right knee is a way of showing deep respect. It is done when the Holy Communion is on the altar, when the bishop passes in procession, and at the reference to Christ’s Incarnation in the Nicene Creed -- all to show special reverence to the sacrament, the successors of the apostles, and to God becoming man in Jesus Christ. We are applying Philippians 2:10 to our worship.

Why do you use candles in worship? Candles represent the light of Christ; they also signify acts of prayer. In some churches they are lit when one is offering prayer. A single light burns near the Sacrament of Christ’s Body and Blood on the altar when it is kept through the week for Communion of the Sick. This burning light is called a Sacrament Lamp, or Sanctuary Lamp.

What do you use Holy Oil for? The bishop of each Anglican Diocese blesses Holy Oils each year, for Baptisms, Confirmations and the Anointing of the sick for healing. Our bishops and priests lay hands on the sick and anoint them with oil in the sign of the cross with prayers for healing. All oils are usually administered in the sign of the cross. Anointing with oil is prescribed by James 5:14.

What authority do you ministers have? The New Testament has examples of the Orders of the Ministry: our Bishops, Priests, and Deacons have an unbroken line of history and belief directly back to the Twelve Apostles and Jesus Christ. Their ordinations are a guarantee of their authority to teach and minister to God’s People. (See St. John 20:22-23)

Why do you baptize infants? Our Lord did not qualify his call for mankind to be baptized. Anglicans baptize children as soon as possible to bring them into the Kingdom of God. Age or knowledge is not a qualification for baptisms; our sponsors in Holy Baptism make the promises for us and act as sureties for children being instructed and confirmed at a later time.

Why do godparents hold a candle in the Baptismal service? To symbolize the Light of Christ coming into the life of the newly baptized; adults who are baptized hold their own Baptismal Candles.

What are Morning and Evening Prayer? Our Book of Common Prayer provides an Order for Daily Morning and Evening Prayer. These beautiful services are said by the clergy daily; they are sung in seminaries and monasteries. In the absence of a priest, lay readers offer these services for our Sunday worship. Acts 2:42 conjoins the Eucharist “the breaking of bread” with set “prayers.”

Why do you call your ministers “Father”? Anglican priests are called to be spiritual leaders and fathers of their congregations. In the Service of the Institution of Ministers, the Prayer book (Page 573) enumerates the duties and responsibilities of the priest in his relationship of father to his flock. The title “Father” best describes the priest’s office and ministry in our church.

Why do you keep a Church Calendar throughout the year? The seasons of the Church Year vividly reenact the life, death, resurrection, and ascension of the Lord Jesus. It also portrays the gift of the Holy Spirit and reaffirms the doctrine of the Holy Trinity. It is a dramatic reliving of the Christian Gospel on an annual basis. Through living the year with Jesus, we become more committed to his life and teachings.

Why do you use different colors in your worship? Once again, the colors illustrate the teachings of the Church. White is for joy, purple for repentance, green for growth, red for fire and blood, and black for sorrow. They awaken our sight to the drama of the church year and remind us of the saving grace of our Christian Life.

Why do you fast and abstain from foods? Fasting was practiced by Our Lord himself. Christians today and through the ages past have found spiritual strength and discipline in keeping fasts and not eating certain foods at certain times. The Scriptures tell us to fast for special needs and blessings. The Wednesdays and Fridays are kept by some as meat-fasts; Lent and Advent help us prepare for Easter and Christmas by fasting and abstinence. By bodily self-discipline, we enter into a new dimension of spiritual self-control and share the life of Jesus Christ more fully. (See Luke 5:35, “Then shall they fast in those days…)

Why have weekday celebrations of the Holy Communion? Celebrations for special purposes (healing, prayers for the departed, intercessions in times of need) are often best set apart from Sunday services. For many, the opportunity to receive during the weekdays is a great blessing and often fills a special need. We understand the Lord’s mandate, “Do this,” to mean “at all times and in all places…”

Why do you use incense in worship? Incense is one of the three gifts the Wise Men brought the infant Jesus. Its sweet aroma and wafting smoke evoke spiritual images of heaven and prayers ascending to God. The use of incense is especially appropriate at Christmas and Epiphany services. Prayer and incense have always been linked, as Psalm 96:9 indicates.

Why do you ring bells at your services? The joyful pealing or solemn tolling of church bells is a worldwide Christian custom. The ringing of bells to mark solemn moments in the Holy Communion, celebrate feast days, or mark times of sorrow graphically in our lives. Whether the bells are large or small, they call worshippers to increased attention and devotion.

Why do you sing so much of your services? It has been said that to sing is to pray twice. The additional effort and communal character to hymns, chants, and canticles sung together by the clergy and congregation strengthen our fervor and unity. It also heightens the drama and impact of our services.

What is a Missal? Missals are altar books which contain the services, Scripture readings, and prayers used for the Holy Communion services of our church. Our 1928 Book of Common Prayer services are augmented in accordance with its general rubrics which say that, “…. In addition to these services, the minister, in his discretion, subject to the direction of the Ordinary, may use other devotions taken from this Book or set forth by lawful authority within the Church, or from the Holy Scripture…” (See Prayer Book, Page vii)

Why do your ministers wear special vestments? All clergy vestments are intended to mark the office, not the man. They are worn to hide the world and the individual personality and to exalt Christ in His Church. Each vestment has a special purpose:

The Cassock: its black is a reminder of death and it covers the minister’s street clothes.
The Surplice: is a white garment symbolizing joy and indicting a service is being offered.
The Stole: is the yoke of Christ, worn around the neck to yoke the minister to the Lord himself. Our ministry is his ministry.
The Alb: a full-length white vestment worn for Holy Communion signifying the purity of the Lord’s service.
The Amice: a white cloth worn around the neck to remind us of the helmet of salvation spoken by St. Paul.
The Cincture: a cord worn around the waist to call to remembrance the rope with which Christ was bound and led to trial.
The Maniple: a small piece of cloth worn over the arm like a towel to remind the minister that he is called to serve.
The Chasuble: a circular poncho-like garment in the color of the Church Season or Feast, like the seamless robe of Christ. It is Christ who ministers through his ordained servants: He is the High Priest forever.
The Cope: a processional cape worn on Sundays and Feast Days, as well as Evensong. Its color and decoration teach us about the occasion and its meaning.

There are many other articles of clergy apparel, and they all have a meaning and a teaching for us. Anglicans have many “sacramental” as well as Seven Sacraments. A “sacramental” is of the nature of a sacrament and reveals an inward and spiritual meaning to the believer in his worship.

These are just a few of the questions people ask about Anglican Faith and Practice. Anglicans are a part of the sacramental one Holy, Catholic, and Apostolic Church of Jesus Christ. We welcome all people and their questions. We offer a traditional faith, rich in centuries of sound biblical theology and worship. We invite you to join us!

THE SEVEN SACRAMENTS

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A sacrament is an outward and visible sign of inward and spiritual grace. They are given by Christ as a means by which we receive that grace.

Baptism

Baptism is how we become members of the Church. When a person is baptized with water in the name of the Trinity (Father, Son, and Holy Spirit), he or she is united with Christ in His death and resurrection, born into God’s family- the Church, cleansed from their sins, and given new life in the Holy Spirit. Infants are also baptized so they can become members of the Body of Christ and be redeemed from sin. (Most Episcopalians and other Christians who teach infant baptism, however, do not teach that infants and children who die before they can be baptized are unable to go to heaven. This is a popular misconception) When an adult is baptized, he or she renounces satan, repents of their sins, and accepts Jesus Christ as Lord and Savior. When infants are baptized, their parents and sponsors make these promises on their behalf. Those baptized as infants may make a mature commitment when old enough. Those already validly baptized in another church are not baptized but are either confirmed or received (if coming from a Catholic or Orthodox background). More information on Baptism: Matthew 28:16-20 , Acts 2:37-41, Acts 8:26-40 , Acts 9:10-19 , Acts 10:44-49, Acts 16:25-34 , Acts 19:1-7, Ephesians 4:1-6.

The Holy Eucharist

The Holy Eucharist, as known as Communion, was instituted by Christ for the rememberence of His life, death, and resurrection. We believe that Christ’s sacrifice is made present in the Eucharist, and we are united to Him in this sacrifice. The bread and wine given represent His Body and Blood. When we receive Communion, we receive the forgiveness of sins and a stronger union with Christ. In the Episcopal Church, everyone who has been baptized, with water, in the Name of the Father, Son, and Holy Spirit, is welcome to receive communion. Members of other denominations should find out what their denomination’s rules are about receiving in other churches. Everyone desiring communion should examine their lives, repent of their sins, and be in love and charity with others. More on the Holy Eucharist: Matthew 26:26-30, Mark 14:22-26, Luke 22:14-20, Luke 24:29-35, John 6:22-59, Acts 2:42-47 I Corinthians 11:23-32.

Confirmation

At Confirmation, confirmands make a commitment to Christ and receive strength from the Holy Spirit. Those baptized as infants are expected to be confirmed at a reasonable age. This is done by the laying on of hands by a bishop. Those baptized as adults might be baptized and confirmed at the same service. More on Confirmation: Acts 1:4-8.

Ordination

At Ordination, those being made bishops, priests, and deacons receive authority from God and the grace of the Holy Spirit through prayer and the laying on of hands by bishops. More information on Ordination and the Ministry: Matthew 28:18-20, Luke 24: 44-49, Acts 6:1-7, Acts 20:28-35, I Timothy 3:1-13, I Timothy 5:17-25, 2 Peter 1:12-21.

Holy Matrimony

In Holy Matrimony, or marriage, a man and a woman make a life-long commitment, make vows before God and the Church, and receive God’s blessing. Marriage is for intended for mutual joy, help and comfort of each other in good and bad times, and for the procreation of children when it is God’s will. More on Marriage: Genesis 2:4-9, 15-24, The Song of Solomon, Mark 10:6-9, 13-16, Ephesians 5:25-33.

Reconciliation

In Reconciliation (also known as Penance or Confession), a Christian confesses their sins to God in the presence of a priest and receives absolution. It’s also possible to confess sins to another Christian or or for the penitent to confess their sins directlyto God. However, only a priest may pronounce absolution. More on Confession: James 5:16-20, Matthew 18:15-20, John 20:22-23, I John 1:5-10.

Unction

At Unction, a sick person is anointed with oil and/or receives the laying on of hands for healing of spirit, mind, and body. The annointing with oil is not intended to be a cure, rather, is is intended to give the sick person a sense of wholeness and forgiveness of sins. More on Unction: Mark 6:7, 12-13, James 5:14-16.

A CONFESSION GUIDE

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The Sacrament of Penance: Commonly Called Confession and Absolution

The power and authority of absolution reside in the Apostolic priesthood by virtue of our Lord's express declaration: "Whosoever sins ye remit, they are remitted unto them." (John 20:23) The Sacrament of Penance is the method by which this authority is exercised to remit the sins committed after Baptism. Sin destroys the union between the soul and God which was effected in Baptism. Thus, just as there is a sacrament (Baptism) to effect the union in the first place, so there is a sacrament (Penance) to restore this union when sin has broken it. The outward and visible sign of the sacrament is the declaration of a Priest of the Apostolic succession: "I absolve thee from all thy sins." Its inward and spiritual grace is the application of the merits of the Cross to the life of the individual for the forgiveness of sin.

The part of the person approaching this sacrament is repentance. True repentance has three elements:

1. CONTRITION or sorrow for sin. This can be obtained only at the foot of the Cross. We may not have an emotion of sorrow, but when we see what our sins have done to Jesus, we shall be sorry.

2. CONFESSION of all known sin. This involves a careful examination of our conscience. We cannot confess our sins until we see exactly how we look to the all-seeing eye of God.

3. SATISFACTION and AMENDMENT OF LIFE. We must intend to lead a new or better life. This intention is shown by our acceptance and performance of the penance imposed by the Priest in confession.

Self-Examination

Before self-examination, say this prayer:

O Holy Spirit, Source of all light, Spirit of wisdom, of understanding and of knowledge, come to my assistance and enable me to make a good confession. Enlighten me, and help me now to know my sins as one day I shall be forced to recognize them before Your judgment seat. Bring to mind the evil which I have done and the good which I have neglected. Permit me not to be blinded by self-love. Grant me, moreover, heartfelt sorrow for my transgressions, knowing how deeply they have wounded the loving heart of my Heavenly Father; and help me to make a good confession that all stain of guilt may be washed away in the Precious Blood of my Saviour Jesus Christ. AMEN.

Think of yourself as God's child, and of the wickedness of following Satan rather than your loving Father. Do not be in a hurry, and do not vex yourself because you cannot remember everything. Be honest with God and with yourself; this is all God asks of you. Do not fret about your sins. Remember, you are trying to recall them in order that you may be forgiven, not that you may be condemned, "A broken and a contrite hear, O Lord, shalt thou not despise."

PRIDE is putting self in the place of God as the center and objective of our life, or of some department thereof. It is the refusal to recognize our status as creatures, dependent of God for our existence, and placed by him in a specific relationship to the rest of His creation.

Irreverence. Deliberate neglect of the worship of God every Sunday in HIS church, or being content with a perfunctory participation in it. Disregard of other Holy Days or of additional opportunities for giving God honor. Failure to thank God or to express our gratitude adequately.
Disrespect for God or holy things by deliberately treating them, in thought, word, or deed, in a profane, contemptuous or over-familiar manner. Use of holy things for personal advantage, or the attempt to bribe or placate God by religious practices or promises.

Sentimentality. Being satisfied with pious feelings and beautiful ceremonies without striving to obey God's will.

Presumption. Dependence on self rather than on God, with the consequent neglect of the means of grace--sacraments and prayer. Dispensation of ourselves from ordinary duties on the grounds that we are superior persons. Satisfaction or complacency over our spiritual achievements. Refusal to avoid, when possible, immediate occasions of temptation.
Preference for own ideas, customs, schemes or techniques. Foolish optimism.
Failure to recognize our job as a divine vocation, or to offer our work to God.
Unwillingness to surrender to abide in Christ, to let Him act in and through us. Failure to offer God regularly in intercession the persons or causes that have, or should, enlist our interest and support.

Distrust. Refusal to recognize God's wisdom, providence and love. Worry, anxiety, misgivings, scrupulosity, or perfectionism. Attempts to discern or control the future by spiritualism, astrology, fortune-telling or the like. Magic or superstition.
Over-sensitiveness. Expectation that others will dislike, reject, or mistreat us; over readiness so to interpret their attitude, or quickness to take offense. Unfounded suspicions.
Timidity in accepting responsibility, or cowardice in facing difficulty or suffering. Surrender to feelings of depression, gloom, pessimism, discouragement, self-pity, or fear of death, instead of fighting to be brave, cheerful, and hopeful.

Impenitence. Refusal to search out and face up to our sins, or to confess them or admit them before God. Disregard of our sins or pretense that we are better than we are. Self-justification or discounting our sins as insignificant, natural, or inevitable. Self-righteous comparison of ourselves with others.

Refusal to accept just punishment or to make due reparation when possible. Deceit or lying to escape the consequence of our sins, or allowing another to suffer the blame for our faults. Overcompensation or attempts at self-reform or self-vengeance, to avoid surrender to God in humble penitence.

Shame (hurt pride), sorrow for ourselves because our sins make us less respectable than we like to think we are, or because we fear punishment or injury to our reputation, rather than sorrow for what sin is in the eyes of God. Refusal to admit that we were in the wrong or to apologize. Refusal to accept forgiveness from God or others. Doubt that God can forgive our sins, or failure to use the means of getting assurance of His forgiveness when we need it. Unwillingness to forgive ourselves.

Vanity. Crediting to ourselves rather than to God our talents, abilities, insights,
accomplishments, good works. Refusal to admit indebtedness to others, or adequately to express gratitude for their help. Hypocrisy. Pretense to virtues we do not possess. False humility. Harsh judgment on others for faults we excuse in ourselves.
Boasting, exaggeration, drawing attention to ourselves by talking too much, by claiming ability, wisdom, experience, or influence we do not have, or by eccentric or ostentatious behavior. Undue concern over, or expenditure of time, money, or energy on looks, dress, surroundings, etc., in order to impress others; or deliberate slovenliness for the same purpose.

Seeking, desiring, or relishing flattery or compliments.

Arrogance. Insisting that others conform to our wishes, recognize our leadership, accept our own estimate of our worth. Being overbearing, argumentative, opinionated, obstinate.

Snobbery. Pride over race, family, position, personality, education, skill, achievements, or possessions.

ANGER is open rebellion against God or our fellow creatures. Its purpose and desire is to eliminate any obstacle to our self-seeking, to retaliate against any threat to our security, to avenge insult or injury to our person.

Resentment. Refusal to discern, accept or fulfill God's vocation. Dissatisfaction with the talents, abilities, or opportunities He has given us. Unwillingness to face up to difficulties or sacrifices. Unjustified rebellion or complaint at the circumstances of our lives. Escape from reality or the attempt to force our will upon it. Transference to God, to our parents, to society, or to other individuals of the blame for our maladjustment; hatred of God, or antisocial behavior. Cynicism. Annoyance at the contrariness of things; profanity or grumbling.

Pugnacity. Attack upon another in anger. Murder in deed or desire. Combativeness or nursing of grudges. Injury to another by striking, cursing, or insulting him; or by damaging his reputation or property. Quarrelsomeness, bickering, contradiction, nagging, rudeness, or snubbing.

Retaliation. Vengeance for wrongs real or imagined, or the plotting thereof. Harsh or excessive punishment. Hostility, sullenness, or rash judgment. Refusal to forgive, or to offer or accept reconciliation. Unwillingness to love, to do good to, or to pray for enemies. Boycotting or ostracizing another for selfish reasons. Spoiling others' pleasure by uncooperativeness or disdain, because we have not got our way, or because we feel out of sorts or superior.

ENVY is dissatisfaction with our place in God's order of creation, manifested in begrudging His gifts and vocations to others.

Jealousy. Offense at the talents, success, or good fortune of others. Selfish or unnecessary rivalry or competition. Pleasure at others' difficulties or distress. Belittling others.

Malice. Ill-will, false accusations, slander, backbiting. Reading false motives into others' behavior. Initiation, collection, or retailing of gossip. Arousing, fostering, or organizing antagonism against others. Unnecessary criticism, even when true. Deliberate annoyance of others, teasing, or bullying.

Contempt. Scorn of another's virtue, ability, shortcomings, or failings, Prejudice against those we consider inferior, or who consider us inferior, or who seem to threaten our security or position. Ridicule of persons, institutions, or ideals.

COVETOUSNESS is the refusal to respect the integrity of other creatures, expressed in the inordinate accumulation of material things; in the use of other persons for our personal advantage; or in the quest for status, power, or security at their expense.

Inordinate Ambition. Pursuit of status, power, influence, reputation, or possessions at the expense of the moral law, of other obligations, or of the rights of others. Ruthless or unfair competition. Putting self or family first. Conformity to standards we recognize as wrong or inadequate in order to get ahead. Intrigue or conspiracy for self-advancement.

Domination. Seeking to use or possess others. Over-protection of children; refusal to correct or punish lest we lose their affection; insistence that they conform to our ideal for them contrary to their own vocation. Imposing our will on others by force, guile, whining, or refusal to cooperate. Over-readiness to advise or command; abuse of authority. Patronizing, pauperizing, putting others under a debt of gratitude, or considering ourselves ill-used when others' affection or compliance is not for sale.

Respect of persons, favoritism, partiality, flattery, fawning, or bribery to win support or affection. Refusal to uphold the truth to fulfill duties, to perform good acts, or to defend those wrongfully attacked, because we fear criticism or ridicule, or because we seek to gain the favor or approval of others. Leading, tempting, or encouraging another to sin.

Avarice. Inordinate pursuit of wealth or material things. Theft, dishonesty, misrepresentation, or sharing in stolen goods. Cheating in business, taxes, school, or games. Making worldly success the goal of our life or the standard for judging others.

Prodigality. Waste of natural resources or personal possessions. Extravagance or living beyond our income, to impress others or to maintain status. Failure to pay debts. Gambling more than we can afford to lose, or to win unearned profits. Unnecessary borrowing or carelessness with others' money. Expenditure on self of what is needed for the welfare of others.

Penuriousness. Undue protection of wealth or security. Selfish insistence on vested interests or on claimed rights. Refusal to support or help those who have a claim on us. Sponging on others. Stinginess. Failure to give due proportion of our income to Church and charity, or of our time and energy to good works. Failure to pay pledges promised to the Church or charities, when able to do so.

GLUTTONY is the overindulgence of natural appetites for food and drink, and by extension the inordinate quest for pleasure or comfort.

Intemperance. Overindulgence in food, drink, smoking, or other physical pleasures. Fastidiousness, fussiness, demanding excessively high standards, or dilettantism. Condemnation of some material things or pleasures as evil in themselves, attempting to prohibit their use rather than their abuse.

Lack of Discipline. Negligence in keeping the days of fasting or abstinence, or failure to use other needed means of self-discipline. Neglect of bodily health--not getting sufficient rest, recreation, exercise, or wholesome nourishment. Failure to use or to cooperate with available medical care when ill. Use of sickness as a means of escape from responsibilities.

LUST is the misuse of sex for personal gratification, debasing it from the holy purpose for which God has given it to us.

Unchastity. Violation of the Church's marriage laws. Lack of consideration for one's partner in the use of the marital relationship. Refusal to fulfill the purpose of Holy Matrimony in the bringing forth and giving adequate care to children, or to take our full share in the responsibilities or work involved. Unfaithfulness to one's spouse. Sexual indulgence outside matrimony, in thought or act, alone or with others.

Immodesty. Stimulation of sexual desire in others by word, dress, or actions; or in one's self by reading, pictures, or fantasies. Collecting or recounting dirty stories.

Prudery. Fear of sex or condemnation of it as evil in itself. Refusal to seek adequate sexual instruction or the attempt to prevent others from obtaining it. Stimulation of excessive and harmful curiosity by undue secrecy. Repression of sex.

Cruelty. Deliberate infliction of pain, mental or physical. Tormenting of animals.

SLOTH is the refusal to respond to our opportunities for growth, service, or sacrifice.

Laziness. Indolence in performing spiritual, mental, or physical duties, or neglect of family, business, or social obligations or courtesies. Procrastination of disliked tasks. Busyness or triviality to avoid more important commitments. Devotion of excessive time to rest, recreation, amusement, television, or the like. Waste of employer's time, or shoddy or inadequate work.

Indifference. Unconcern over injustice to others, especially that caused by currently accepted social standards; or unmindfulness of the suffering of the world. Failure to become adequately informed on both sides of contemporary issues or on the Christian principles involved. Neglect of duties to state or community. Failure to provide adequately for, or to treat justly those in our
employ.

Ignoring of needy, lonely, or unpopular persons in our own or the parish family, or in the neighborhood; or unwillingness to minister to them. Insufficient attention to the religious and other needs of our family. Failure to fulfill our obligation of Christian missionary witness, or to take a full and informed part to make the church's unity and holiness a manifest reality on earth.
Prayer after self-examination

O my God, how great are my sins! Would that I had never offended thee. If by carelessness or ignorance I have forgotten anything in my self-examination, show it to me now that I may make a good confession

CONTRITION

O my God, I cry unto thee with the prodigal: Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. But now, O God, give me true sorrow of heart for my many sins whereby I have grieved thee. and enable me to make a full confession to thy priest, that I may receive perfect remission of them, through thine infinite goodness. Amen

O God, I am very sorry that I have sinned against thee who are so good. Forgive me for Jesus' sake, and I will try to sin no more. Amen.

O God, I love thee with my whole heart and above all things and am heartily sorry that I have offended thee. May I never offend thee any more. Oh, may I love thee without ceasing, and make it my delight to do in all things thy most holy will. Amen.

CONFESSION

When your turn comes, kneel in the confessional or other place where the Priest is sitting, and say immediately:

Bless me, Father, for I have sinned.

When the Priest has given you his blessing, say, without further delay:

I confess to God Almighty, to Blessed Mary and all the Saints, and to you, Father, that I have sinned exceedingly in thought, word, and deed, by my fault, by my own fault, by my own most grievous fault. Especially, I accuse myself of the following sins since my last confession which was....................ago.

Then, without exaggerating or extenuating the offenses of which you may be conscious, tell them, as if to God himself, with a humble, sorrowful, and contrite heart. When you have finished telling your sins, say:

For these and all my other sins which I cannot now remember, I am heartily sorry, I firmly purpose amendment, and ask pardon of God, and of you, Father, penance, counsel, and absolution. Amen.

Listen attentively to anything the Priest may choose to say; humbly accept the penance he imposes and, when he raises his hand in absolution, make the sign of the cross.

SATISFACTION

Return to your place and make your thanksgiving for your absolution.

I thank thee, my God, for giving me the forgiveness of my sins, through the Precious Blood of Jesus Christ my Savior. Bless the Lord, O my soul, and all that is within me, bless his holy Name.

O most merciful God, who in forgiving our sins rememberest them no more against us forever, accept my unworthy thanks for thy great goodness in blotting out my transgressions. Let the grace of this absolution strengthen and sustain me, and may the pitifulness of thy great mercy defend me evermore from all assaults of the enemy. Amen.

Then perform the penance the Priest assigned to you as follows:

O Lord God, I desire to offer thee the penance which thou hast given me by the word of thy minister. It is as nothing compared to the sins which I have committed: nevertheless, I unite it to the sufferings of my Lord and Savior Jesus Christ and offer it as an act of adoration of thy divine majesty, of sorrow for my sins (especially........), and of supplication for the virtues of........ Then say your penance.

O my God, I resolve to show my thanks to thee for receiving me as thy forgiven child, by fighting against sin in the future. I resolve by thy grace to avoid what is wrong, to believe what is true, to do what is right, and to continue thy faithful soldier and servant unto my life's end.

May the holy Mother of God, my Guardian Angel, and my holy Patron, join with me in giving thanks unto the Lord for his great goodness, and loving-kindness, in pardoning mine iniquity. And may the eternal Father, of his boundless mercy and by the life and death of his dear Son, enable me to persevere unto the end, and + die in his favour. Amen.

How to Prepare for Confession

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SIN IS THE WORST THING IN THE WORLD.

It is, in fact, the only absolutely and unmitigatedly bad thing in the world. It is the worst thing in the world because it separates me from God. It is like a barrier, a thick curtain between me and Him. While it remains, I cannot see Him. Moreover, since He is the Light of the World, I cannot – as long as that barrier remains – see anything at all in proper perspective. But, above all, I cannot see Him, or have converse with Him.

And yet –

I CANNOT LIVE WITHOUT GOD.

I cannot, that is, live the only life that is proper for me, the only life that can satisfy me. Because I am made for God, He is my true end, my goal. Certainly, I am free to direct my aim towards other, lesser, nearer ends – wealth, for instance, or self-indulgence, power, fame, popularity. Yet if I have ever known God (and, yes, I have) I have know all the time in my heart of hearts that nothing less than He satisfies me. As Saint Augustine said: “My heart is restless until it rests in Thee.” And so it is that sin, which separates me from God, is the worst thing in the world.

WHAT IS SIN THAT IT SHOULD HAVE THIS DREADFUL EFFECT?

Sin is Disobedience – God asked me to do, or to be, something for Him; and I say: “No.” I turn my back on Him; and when I look back again, I cannot see Him. And I feel cold and lost and lonely. If I loved Him, I would delight in doing all that He asked. The full, happy, satisfying life foe me would be a life of unbroken, eager response. My refusal, my “No”, was unnatural. This barrier ought never to have been there. Sin is unnatural, unnecessary.

CAN THE BARRIER BE REMOVED?

The Remedy for Sin is Confession – Because the Son of God came down from heaven, and died upon the cross for me, there is a perfectly clear and simple way for me to get back after sin, into the warmth and brightness of God’s presence. “If we say we have no sin, we deceive ourselves and the truth is not in us; but if we confess our sins, He is faithful and just to forgive us our sins; and cleanse us from all unrighteousness.” The way back to God can be described in one word: Confession. It is the step into the light; it is to bring myself – and my sin, which is part of me – into the open. To do just that is to find that the barrier has vanished.

WHY AM I SO RELUCTANT TO GO TO CONFESSION?

Respectability Must Go - I cling to respectability. God is, of course, no respecter of persons. My revolt from Him was because of that. Why should He ask that of me? Why should He try to thrust that upon me? And so I turn away. I want to be respected. I want others to respect me. But, above all, I want to respect myself.

Self Respect Blinds Me – I will not recognize my faults, my flaws, my foulness. The Devil, the “father of lies” (and of half-truths, which are more subtle than lies) backs me up. For instance: “It was not my fault entirely.” (That, to begin with; then, in time, I may be able to forget that I ever did it.) And of course in was not “all my fault.” I do not have to say it was. How could it be all my fault? I am not a self-contained entity. I am a member of the human race, “bound up in the bundle of life.” Neither my sins, nor their consequences – however private they seemed – are entirely mine. Nevertheless, unless I can say my acts and omissions that fundamentally they were mine, I am either a robot (which I know that I am not), or else an irresponsible madman.

I Want Others To Respect Me Too – Confessions to God is, in a sense, unnecessary. God already knows – and he knows me better that I know myself. Confession is therefore first and foremost to myself. And that is the hardest part. But it is not all. I have to confess, not only to Blessed Mary, to all the saints, and to the whole Church – but also “to you, Father.” Yes, there’s the rub. I know in theory that he must not be shocked. I know in theory the he must afterwards act towards me as thought he did not know. And I can well believe that after hearing several confessions he would find it difficult, even if he tried, to remember which penitents confessed which sins. In theory, again, I agree with Plato – that when a man has sinned, the worst thing that can happen to him is not to be found out. And yet, so deep is my desire to cut a figure in people’s eyes that I shrink from baring my shame to the eyes of even one man. And my desire to retain the respect of others is an incentive to self deception.

I MUST PREPARE MY HEART FOR CONFESSION

It is here that the real problem lies. I deceive myself by imagining practical (perhaps also pseudo-theological) difficulties. I knew a boy who was about to be confirmed. His mother asked: “Should I help prepare your confession?” He was an only son, and a good boy. She was taken aback by his reply: “No thanks,” he said, “all I need is a sharp pencil and plenty of paper.” All I want and need is self-knowledge.

Let me not find false comfort in the pettiness of my sins – some slight omissions, some inconsiderable commissions. May it not be the case that I am too mean and timid to play the cat-burglar or the Don Juan? Mortal or venial? The distinction lies not merely in the act itself, but the degree of deliberation and knowledge with which I did it. And even venial sins blur my vision of Him, and blunt my resistance to more severe tests of my loyalty and love.

TO KNOW GOD IS TO KNOW MYSELF.

We are back at the beginning; I cannot see Him as before. But I can recollect Him. I cannot, in fact, forget Him. I know – yes, I know – my utter need of Him. Do I love Him still and want Him? Yes, I do. Then I will arise and go to my Father, and say to him that I have sinned. And when I have found Him, I will never leave Him again. “For In His presence is the fullness of joy.”

The Five Ways of Prayer

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Petition

Petition is asking God something for ourselves. This may seem to be the lowest form of prayer, just as seeking something for ourselves is the lowest level of friendship. Doesn’t petitionary prayer arise from self-love? Yes, and because self-love is a reality, petitionary prayer is important.

We all have bundles of desires, some of them good, others not so good. Our desires, some of them good, others not so good. Our desires can, in fact, rule our lives without our knowing it. But if we bring our desires to God in prayer, and let him sort them out, we gain some freedom from these desires. God gives us a handle to make freer choices as to what we really want. Maybe we think a VCR will make us happier, but if we ask God for one in prayer we may find ourselves asking: Will it solve all our problems in life? So without forgetting about the VCR, we find ourselves becoming aware of deeper needs to share with God as well. After asking God to make a younger brother easier to live with we end up praying for more patience with him.
Avoiding petitionary prayer for fear of being greedy may prove a greater danger than asking for the wrong things. It could mean we give less importance to ourselves that God does. If we think we are beyond caring about what we get in life, it is all the more important to search our hearts. Chances are we are hoping for many things, but are denying these very hopes and then congratulating ourselves on our detachment. More serious, we may be depending on ourselves for getting things in life, and not depending on God.

There is a petition that moves us beyond our self-centered desires and the pride that makes us deny them. It is asking God for guidance in asking for the right things. We can ask God what he would have us do. This kind of petition brings us into the mystery of self-love and God’s love for us. The more we allow God to show us what we really want and what he wants for us, the more our will and his agree.

Intercession

Intercession is petitionary prayer for another person. I’m asking God to give somebody else a loaf of bread or act of healing. Since intercessory prayer can still be selfish insofar as we confuse another’s needs with our own, we need God’s guidance in moving beyond our own conceptions of others to a glimpse of how God sees them. Even more important, we must not use intercessory prayer as a means of self-righteous judgments of others. That would be praying against rather than for them. The point of intercessory prayer is to hold up another person before God. When we do this, we often gain insight as to what we can do for the one we pray for, and we find that both of us are in God’s hands.

What about unanswered prayers? First, we forget “no” might be an answer. We don’t always know why this happens. Our Lord tells us that no earthly father will give a stone when we ask for bread, and neither will God. But what if we foolishly ask for a stone? We may be upset if we receive bread instead, but how do we feel when God lets us gnaw on a stone to find out for ourselves what we had asked for? There is a deeper riddle yet. We may well have asked for the right thing and still not gotten it. What happened? We have to remember that God does not answer prayers with mechanical efficiency. Just as God gives us the freedom to approach him or not, to act rightly or not, he gives the same freedom to others. Because of this freedom, many things will go wrong in spite of God’s will for us all. Even the cells of our body seem to have a freedom to grow wrongly without being controlled by a Divine Computer. Yet, when we make requests of God, he leads us into a deeper knowledge of how he holds a disordered world together so that, in the end, nothing is lost.

Penitence

Penitence is not just moaning and groaning in sackcloth and ashes. It is seeking the truth about ourselves before God. We often say that the truth hurts, but the truth can heal as well. It is when we forget the element of healing that penitence deserves its bad name for causing guilt complexes.

Coming to terms with our faults is no easy task. No matter how nicely a person corrects us about anything, it hurts, and it hurts a lot more when correction is not expressed kindly. In fact, all of us carry some hurt feelings on this account, and some of us feel devastated. We may think we cannot bear the pain that goes with facing what is wrong about ourselves. However, the more we spare ourselves the pain of self-knowledge, the more pain we inevitably inflict on others. Worse, when we refuse to look at our faults, we lose sight of our ability to be good to others. It seems that we can’t rest secure in anything good about ourselves except through the insecurity of knowing we are in the wrong many times as well. In short, either we approach the whole truth bout ourselves, or we become blind to everything.

We can trust God to be both relentlessly fair and relentlessly forgiving. We cannot trust ourselves on either count. In our pride, we tend to be either overly indulgent or overly severe when we judge ourselves. Only if we bring our sins to God in prayer can we deepen our experience of his judging and loving presence. More important, it is God who remakes our hearts with the strength to resist sin, be patient with ourselves in our struggles, and be more loving to others with God’s love. This strength we do not and cannot have of ourselves. Since we prefer to bring God nice offerings of ourselves, it is humiliating to bring him such shoddy offerings instead. But one of God’s miracles - one of his little jokes on us - is that he can turn these poor offerings into blessings for ourselves and others.

Thanksgiving

Gratitude seems to be an easy virtue to develop until we think about how grateful we are and how often we express it to anybody, even God. Perhaps the reason for this difficulty is because gratitude is so humiliating. Receiving a free gift from another puts us in an inferior position. We would rather think that we earned any good thing that came our way than be dependent on somebody else.

That we should feel inferior to God does not always make it easier for us to accept that fact. It may help to meditate on how deeply God humiliated himself for our sakes. He entered humanity as a helpless child and grew up to die for us on the cross. This is not the image of the condescending person who wants us in his power. This is the image of God who gives to us so we can give to others. When we are humble enough to be grateful to God for what he has done for us, we are raised up by God to do more for others as a free gift and increase their gratitude. The more we receive from God, the more we can give of ourselves to others. Gratitude itself, then, is an act of generosity.

Sometimes, though, we just don’t feel thankful. We prayed for something and didn’t get it. We carry scars of painful experiences that we wouldn’t wish on anybody. It is one thing to accept prayers that God does not answer as we wished; at least we shouldn’t have to thank him for any suffering we must endure. Let us not be flippant about how suffering makes saints. Many people are broken by suffering, at least for this life. But when our painful experiences are brought to God in prayer, God can lift us out of the circle of embittered memories and show us how Divine Providence uses that pain for our own good and the good of others. Not that God wants us to suffer, but when we do God uses that suffering as the raw material for our salvation. Joseph did not like being sold by his brothers to the Egyptians, but in the end he saw God make good out of what had happened. Many recovering alcoholics express gratitude for all the ravages of the disease they went through before recovery, because they can use that experience in order to minister to others.

Adoration

Adoration is the one form of prayer that is not concerned with ourselves. It is concerned with God alone. When we praise another person just for being that person, we are expressing an appreciation which transcends any tangible benefits we may have received. Likewise, the highest praise we can offer God is to praise him just for being God. Praise is ecstatic, a liberation from all self-preoccupation.
We do not rely on ourselves altogether in praising God. We open ourselves up to a flow of praise that comes from without. Praise is a gift from God; it is the water welling up within us unto eternal life.

Praise may be as exciting as blaring trumpets, but praise may also be quiet, like the still small voice the prophet Elijah heard. In fact, we praise God most deeply in silence. When we are silently directing our attention to the Lord himself, we can gently lay our preoccupations to one side and simply enjoy God’s presence. In silence, we come to appreciate more deeply the person God is.

Praise is the light of God on earth. In heaven God is praised continuously, so when we offer praise we are anticipating life in heaven. Praise is not an escape from earthly life but an enrichment of it. Praise gives us the strength to face life with the conviction that God will bring all creation within his eternal glory. No matter how much we fear the ways we can destroy God’s world, the praise we allow to flow through our hearts and our bodies remains a light that no darkness can overcome.

Dom Andrew Marr, OSB

What is Faith?

2009-05-20T04:23:00.000-07:00

What is faith? The importance of faith pervades the New Testament. But what is faith? Faith has been variously defined and I shall not attempt to define it myself. It blends into so many other characteristics of a believer that it is hard to delineate its precise boundaries. Instead I shall describe four qualities that are always present in a strong and living faith.

The first of these qualities is belief. Faith is more that believing certain things to be true, but it includes this. It means the recognition that the universe has an Author: that it does not contain within itself the explanation of its existing; that it points to a Mind and Will that has caused it to be what it is. The Christian belief is God includes the belief that he is actively at work throughout the universe shaping it to His mind. But the center of Christian belief is that God has declared Himself and His purpose for us in the man, Jesus Christ. Christ is God’s message to man. Christ is, in a well-known phrase, what man means by God, what God means by man.

All this we accept in the first place on authority, which is a highly reasonable procedure to begin with. After all, we accept the extraordinary things which the astronomers tell us about the stars on the authority of men who have made a study of their subject and know more about it than we do. The authority persuading us to Christian belief is the authority of the Church speaking through its representatives; and this again rests on the authority of Christ Himself, of the apostles, His companions, and of the multitude of people who have based their lives on Him and His teaching.

But if we begin by accepting our faith on authority we cannot be content to let it end there. For a living faith is a faith seeking fuller understanding; and this growth to a fuller understanding is painful. It means surrendering over-simple notions, giving up ideas which we had taken to be part of the faith but have been forced to recognize as doubtful or even untrue. It involves questioning what we have received, partly to make sure that we have understood it, partly in case we have to discard elements in our understanding of it. This questioning of things received on authority is, I believe, closely bound up with genuine belief. For it is love of truth that prompts our questions and a genuine belief and concern for truth must walk hand in hand. Every concerned student is bound in some degree to experience the painful purifying and rectifying of his belief as a result of his studies. Indeed I believe that for modern men this process is inevitable if they are to attain a vigorous belief. It is not to be regretted but accepted and welcomed as part of the intellectual cross which Christ’s twentieth century disciples have to carry.

But if we have to struggle to get a deeper and truer understanding of our faith so as to believe more genuinely, faith itself helps understanding. “I believe in order to understand,” said Augustine.

Just as a scientist first frames a hypothesis to account for facts, so faith once accepted enables you to understand much that was unintelligible before. Faith is like the spectacles which enable a man of poor sight to see more clearly. It is a vantage point from which you can see further. The power that Christian faith has to illuminate the world of things, of men and of events, confirms the believer in his assurance of the truth of what he believed. Reason plays an important part in that questioning process through which faith grows to a fuller understanding, but it can never take the place of faith. Reason never contradicts faith but neither can it prove the truth of what we believe; nor can reason give the certainty that the believer craves.

I have dwelt at length on belief, the first of the elements of a living faith, because this element is of such importance; but it is only one element. The second I will call experience. It is an intuition of spiritual realities, an awareness that defies clear description or definition. Everyone is familiar with difference between knowing something about a person and knowing the person. There is an immediacy, a first hand quality, about our knowledge of a friend that is different in kind from the knowledge we may have had about him before we met him for the first time. There is the well-known story of the eighteen year old French boy, Nicholas Herman (later and better known as Brother Lawrence) staring at a tree stripped of its leaves in the winter and reflecting that presently with the spring the bare branches would put forth bud and leaf, blossom and fruit, and further that God’s providence brought this yearly miracle about. On the instant his heart and mind were full of a sense of the divine presence, and speaking of the experience fifty years later after years of life in a monastery, he could not say whether the love of God born in that moment of revelation had grown greater or less in the interval. An experience as intense and lasting as this is rare. More often an awareness of God, a certainty about Him, grows gradually. For many the grandeur and beauty of nature, the starry heavens, snow-capped mountains, a gorgeous sunset awaken the awareness of God. For many the solitude of retreat away from the pressure of work and the tensions of living with their fellows awakens the realization of God as nothing else does. But for most of the people most of the time I believe corporate worship is the normal way in which God is realized. Further I believe that a great many people have an experience with God, an experience that they value, without realizing that it is God that they are experiencing. They lack the theological concepts which would explain their experience to them, concepts which would immensely enrich it by linking it up with the experience of Christians down the ages. The disciplined life of prayer - of worship, corporate and private, of enlightening reading and mental prayer, of acts of penitence and confession - has as one of its functions the fostering of this awareness of God, who whether we know it or not is all the time at work in us and around us.

Experience is the second element present in a living faith; the third is obedience. Faith is more than just an orientation of heart and mind, and inner attitude; it involves living according to your belief, attempting at least to base your life on your belief. The typical man of faith in the Bible is Abraham. Abraham not only believed in God, he obeyed. At God’s word he left his ancestral home in Mesopotamia and set out across the desert to destination unknown. It is only when faith is out to the test of action that it can grow strong. A faith which makes little of no difference to the living of your life has a dreamlike, insubstantial quality. It only becomes a thing you do. Our Lord sometimes summoned people to break with their past and throw in their lot with Him, not only mentally but by some decisive act was necessary if faith we to grow strong. The spirit of venture is integral to faith. The late Father Stephen Bedale once put the point in this way. “Supposing someone asked me,” he said, “’Do you believe the Christian faith?’ I should say ‘Of course I do.’ IF he went on to ask, ‘Do you always feel quite sure that the Christian faith is true?’ I should have to reply, “Sometimes I don’t feel as sure as I should like to feel.’ But if he went on to ask, ‘Would you be prepared to stake your life on the truth of the faith?’ I should say ‘I’ve done that already.’” Faith means basing your life, your plans, your decisions, your actions on what you believe. It means getting out onto the ice when you aren’t quite certain if it will bear your weight. It means taking risks. For some the decision to seek ordination is a real act of venture, of commitment, of going out like Abraham not knowing where. But it is not enough to rest on an act of obedience, of commitment once made. For the spirit of venture is a permanent part of faith and must be always present. There is a great deal in us that craves for safety and for the elimination of risk. Of course prudence is a genuine virtue and there are times, for example, at the bottom of the mine or when landing or taking off in an airplane, when safety first is only common sense. But safety first as a principle of life runs flatly contrary to the spirit of faith. “Whosoever would save his life shall lose it.” The spirit of venture, of risk-taking in obedience to what we believe to be God’s will, is an essential element in a living faith.
Faith then clearly demands courage. Indeed our Lord sometimes speaks of faith and fear as opposites. “Fear not, only believe.” “Why are ye so fearful, O ye of little faith?” there are two sorts of courage - the courage that dares and the courage that endures. The fourth element of a living faith is trust - putting you trust in God. It means not getting anxious about the hundred and one things that tend to disturb us. Our Lord tells us to imitate the birds who are a picture of joyous freedom from care. God cares for the birds by giving them instincts which teach them where to look for food and how to avoid their enemies. All the same, the birds do sometimes come to a bad end; they freeze or starve to death in a harsh winter, they are killed by their enemies. Our Lord does not promise us that if only we trust God all will go well with us, at least in the short run. He promises the cross is some shape or form. He tells us to put our whole trust in God in spite of the worst that may happen, partly because, as He constantly assures us, God suffers with us and will never stop caring. Trust in God involves an attitude of openness to people and to events, for God is in all people and even acting through them and overruling them. It means keeping calm in the face of hostility and persecution, and refusing to worry about the hardships and inconveniences that accompany you as you try to follow Christ.

This is not easy. Anxiety is an emotion that can sometimes possess us, that we can by no means always master. Indeed if you are to trust God and keep calm under pressure you need to find some way of casting your care on God. Perhaps a method can be discerned in our Lord’s prayer in Gethsemane. For in Gethsemane we see our Lord casting His care on God. He feels an overwhelming revulsion of horror and fear at the prospect of the agonizing death that confronts Him. He frankly gives rein to this revulsion in the first part of His prayer: “Father, if it is possible, suffer this cup to pass from me.” He then surrenders His feelings and fears in the prayer “Nevertheless, not what I will but what thou wilt.” I believe we have here a method applicable to our own lives by which we can bring our fears and problems to God. First express them in words fully and frankly, then surrender them to God with the word “Thy will be done,” in the sure confidence that God will bring good out of evil and meaning out of the seemingly senseless. I believe that when you are really obsessed with worry about something - a quarrel, a mood of resentment or depression, a serious failure, even and examination - it is a good plan to write out your trouble in the form of a prayer committing it to God. Having written out you prayer you can pray it over half a dozen or any number of times. Writing helps you to clarify the problem you are grappling with, and a clearly defined trouble is always more bearable than something vague and shapeless. The regular practice of bringing your troubles to God and surrendering them to Him is a way of training yourself in the habit of trust. This spirit of tranquil trust has been happily described in some lines of Victor Hugo which have been translated thus:
Let us learn like a bird for a moment to take

Sweet rest on a branch that is ready to break;
She feels the branch tremble, yet gaily she sings:
What is it to her? She has wings, she has wings.

The wings of trust in God can enable you to keep calm though the world rocks.
These four elements which I have called belief, experience, obedience and trust are all present in a strong faith. The faith of some is insecure because they value and rely on one of the elements of faith to the exclusion of the others. One man for example overvalues intellectual belief and is worried because reason cannot give him the certainty he would like. Another thinks too much of experience and is wanting all the time to recapture past feelings, when he would be wise to concern himself with other elements of faith. A third sees the whole of faith as obedience, as duty, and needs to enlarge his intellectual grasp of the faith. All four elements are needed. A missionary in Peru was translating the New Testament into an Indian dialect. He came across the phrase “our help is in God” and wondered how to render it in a way concrete enough for an Indian to understand. In the end he translated in “We hang on to God.” We hang on to God by the rope of faith, a rope woven of four strands each of which must be there if the rope is to hold under the strain.

Reprinted from The Cowley Evangelist, January, 1965; publication of the Society of Saint John the Evangelist, an Anglican Monastic Order. Original title “The Four Strands of Faith.”

Why go to Church on Sunday?

2009-05-20T03:14:00.000-07:00

There is really no special difference between what a pagan wants and what a Christian wants. Peace. Inner peace. The strength of spirit which sustains us through all of life’s challenges and particularly during its time of hurt, of disappointment, of sorrow, and of conflict. All of us seek that peace which enables us to live tranquil and secure lives in the midst of a chaotic and threatening world.

The difference between the pagan and the Christian comes in how he or she gets what both want. The pagan seeks assurance, such peace, in transitory and inadequate places: wealth, power, position and such. Or he seeks it through false religion (astrology, new age-ism, yogi, jogging, etc.) which, however promising, always seems to fail in the end, right at the crisis. The Christian, on the other hand, seeks his peace in only one place -- a person, Jesus Christ.

To say that the Christian finds his or her peace in the person of Jesus Christ is to say it all, and yet not enough. For the Christian, to know peace is to know Jesus. But that is a lifelong process, which is approached steadily, by degrees, proportionate in no small way to the amount of effort expended. Jesus is always ready to meet us, to share His life with us and to enrich our own struggling lives -- but he cannot, will not, force us. We must get to know Him. To know Him is indeed to love Him and to receive his peace.
The question for those who would find lasting, eternal peace, then, is, “How do we come to know Jesus?”. We have heard of Him; how do we meet Him? The answer is not strange on complex: we meet Him in the Church. The Church is His body, made available by Him for the singular purpose of introducing Himself to you! Now the Church is composed of all who are baptized into the Church. You meet a part of the Church when you meet another Christian! How simple, and yet how difficult. Sad to say, Christians are not always identifiably such, nor do we usually meet them on those deep and private terms.

So how do we meet Jesus? The best way is to go where Christians gather as Christians -- in Church, especially on Sundays. Yes, we can meet with Christians elsewhere and other times, but do we?

Sunday Church attendance is the surest, best way of getting to know Jesus and beginning the process of entering into His peace.

So the answer to our question of “Why go to Church?” is simple: to get to know Jesus.

Elie Wiesel tells the story of one of the great Hasidic rebbes, or rabbis, when the great man was but a young boy studying in the local yeshiva. The teacher noticed that the lad was occasionally absent from the classroom where he was studying Torah. Finally, one day, he followed the boy into the surrounding woods where he discovered the rabbi-to-be praying. “What are you doing?” he asked. The boy replied, “Praying.” “But why do you come all the way out here to pray,” the teacher pressed. “Don’t you know that everywhere God is the same?” “Oh yes,” the lad replied, “God is everywhere the same…but I am not.”

Surely Jesus can be everywhere. Even, presumably, on the golf course, though many seek and few find! But we are not everywhere the same. To go to Church is to put us in touch with Jesus in a unique way. He speaks to us through the words of Scripture and challenges us through the sermon, he encounters us as we open ourselves to him in prayer, humbles us through the acknowledgment of our sins, and lifts our spirits through song, but most importantly, he feeds our souls, becomes part of us, when we receive the Holy Communion.

The mature Christian will, of course, read the Bible daily and pray at least once during the day. He may read spiritual literature or listen to religious music. Some of us will do that; but many will not. Sunday worship represents the one time during the week when we can devote ourselves exclusively to God, to meeting Jesus. And it is, normally, the only place where we participate in the Holy Eucharist and receive him mystically into the depths of our souls.

The world is very much with us, indeed. It tugs continually at us, urging its deformed values upon us at every turn. If we are to resist, we must take action. And that action is to worship God in Church. We need a “time out”. Oh, certainly, we can get by for a while, perhaps, on momentum. But finally, the friction of life drags us down, our lives begin to clutter up and to lose direction. We think less and less of Jesus and more and more about ourselves. What little peace we had wears thinner and thinner.

We have, in the words of Mark Twain, “neglected our habits”. We have neglected the habits of concern for others, of love for family and those beyond, of devotion to that which is greater than we are, of moral discernment. And that is because, most particularly, we have neglected the habit of going to Church. We are in the process of walking away from a friend, the only friend who can sustain our lives, give them meaning, and preserve them eternally -- Jesus Christ. You are in trouble or headed there, when you must decide to go to Church; the fulfilled, spiritually mature person assumes he will go to Church -- it’s a habit (and a pleasure).

Of course, after we have gone to Church for a period of time, we recognize that there are other reasons for doing so. We come to realize that, not only do we benefit, but God actually requires us (in the fourth Commandment on keeping holy the Sabbath day) to devote time each week to Him and his purposes. We come to appreciate discipline and sacrifice in the spiritual life, even when we don’t want to do something. We come to see that we give to the Church and to God (the weight of our presence and fellowship, the obedience He desires) outweighs what we thinks we may or may not “get out of it”. We begin to understand that the workings of sin and evil are more subtle than we imagined and that the workings of God are subtler still. And we arrive at the point when we perceive ourselves “out of kilter” without that weekly remembrance of His great mercy and love.

Those who go to Church regularly, know, for the mast part why they go. If you are wondering why, perhaps it’s time you did so too. Oh, no mistake about it: not every visit will be a mountaintop experience. But over the long haul, this is how we get to know Jesus. And how our lives are truly filled with His peace.

See you in Church next Sunday!

The Call of God

2009-05-20T02:32:00.000-07:00

We All Have a Vocation

To be a Christian is to have a vocation, for God has a purpose for each one of us - a ‘calling’ to which we must respond, if we take our Christianity seriously. The Christian pilgrimage may be summed up as the unceasing endeavor to say ‘yes’ to the continuing call of God in whatever situation and circumstances we find ourselves. And because God created us as individuals and loves us as individuals the call for each person is different - but no one calling or vocation for anyone is, in itself, higher or lower than any other. The highest vocation for anyone is the acceptance and faithful living out of God’s will for his or her life. So we have Christian teachers, nurses, doctors, bus drivers, factory workers - married or single, young and old.

For most people the will of God becomes apparent through such things as heredity, environment, talents and the circumstances of daily living. If, for instance, you love small children, have a talent for passing knowledge simply and interestingly and have the opportunity got higher education and training then it probably is God’s will that you become a primary school teacher. If, on the other hand, you dislike children, find sharing your knowledge with others both difficult and irritating and left school the moment it was legally possible to do so then, on the whole, it’s unlikely that God has mapped out that particular path for you though, having said that, there are those who are called to be ‘fools for Christ’s sake’ and whose vocation seems to be against all common sense and natural inclination.

Generally speaking, for most people, responding to God’s call means marriage, a family and a career. But some are called to a different way of living out their commitment - to a life in community under the vows of poverty, chastity and obedience in what is technically know as the ‘Religious Life’.

The Call to a ‘Religious Life’

Religious Communities can really be traced back to the New Testament - to the Book of Acts where we read ‘And all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all as any had need’ and this is the basis of the Religious Life as we know it today.
By the vow of Poverty a person renounces the spirit and rights of ownership. He or she has nothing of his or her own and recognizes that we are all stewards, that everything we have is from God and will have to be accounted for to God - time, talents, opportunities as well as material possessions. In practical terms the pooling of talents, gifts and possessions means a simple uncluttered lifestyle which is economical and leaves the individual free and unencumbered.

The vow of Chastity is really a vow of celibacy - a promise not to marry, for chastity is required of all Christians whether married or single, because it is about our attitude to others: that we respect and cherish them and don’t use or manipulate them for our own purposes or gratification. The vow of celibacy means that instead of being committed in love to one man, one woman, one family, which is the right and Christian way for most people, the religious, being without these ties, is free to love and be used wherever the need is greatest. And a community of such people can be a healing place to which the lonely, the bereaved, the lost can turn for solace.

The vow of Obedience is the promise to obey the will of God, and because the Superior of a Community is elected by the members of the Community after much prayer for the guidance of the Holy Spirit, we believe that the will of God for the Community generally and for the individuals in it is mediated through the Superior. But this does not mean ‘blind’ obedience - the right of the individual conscience is respected and if a religious is unhappy about a decision he or she is at liberty to say so.

It will have become apparent that the vows taken by a Religious only make explicit what is already implicit in any committed Christian life. We are all called to renounce any spirit of ownership of possessiveness and to be good stewards. We are all required to treat other people with respect and reverence, recognizing Christ in them, and we are all called to be obedient to God’s will in whatever circumstances it is revealed to us. The Religious Life is really only the taking to the logical conclusions the basic tenets of Christianity and it is important to realize that Religious are ordinary people, with ordinary virtues and failings for ‘God chose what is weak in the world to confound the strong’. You don’t have to be a saint to join a religious community - you only have to have the desire to serve the Lord with all your heart, mind, soul and strength.
What Do You Do If You Feel the Call to a Religious Life?

There are approximately 2400 Religious Communities in the Anglican Communion throughout the world. In North America and the Caribbean there are 345 Communities- 95 Men’s and 250 Women’s. So the best thing is to get in touch with those that attract you. To give you a place to start check out this website for the Anglican Religious Communities - http://www.orders.anglican.org/ and click on the link for the Anglican Religious Communities Year Book. If, after prayer and thought you decide to test your vocation to a particular community you will normally spend six months as a postulant. During this time you will be living as a member of the Community, trying out the life but without making the promise or commitment. You are free to leave at any time during that six months and equally, if the Community feel that you are not in the right place you may be asked to leave. If, however, at the end of the six months both you and the Community feel that it is right for you to continue you will be clothed as a novice. This means that you will wear the habit and that your promises are made for the time of your novitiate. This means that you are still free to leave - or may be asked to leave - it is still a time of testing and trial, but the commitment to the Community is deeper and you are much more a part of it than is possible when you are a postulant. In most communities Profession (the taking of Vows) comes at the end of a three year novitiate. Sometimes the vows are for three years, after which they are taken for life, whilst in some communities life vows are taken immediately at profession. But always the needs of the individual are the first consideration - the primary aim is not the numerical growth of religious communities but that the will of God should be accomplished in all his children.

Living Bread

2009-05-20T02:16:00.000-07:00

“DO THIS IN MEMORY OF ME”

On the night before his death, Jesus celebrated the Last Supper with his disciples. It was a solemn occasion and during the meal he used some striking words and actions. He took bread, gave thanks to God, and then said, “This is my Body, which is given for you”. He took a cup of wine, gave thanks again and then said, “This is the cup of my Blood, the Blood of the new and everlasting covenant ….. Do this in memory of me.” Jesus took ordinary bread and wine and filled them with new and life-giving meaning. You will see these actions and words repeated whenever the Mass is celebrated. The bread and wine become living signs, by the power of the Holy Spirit, through which Christ comes among us. When God reveals himself in this way we talk about a “Sacrament” of the Church.

Christians have met ever since the Resurrection on this first Easter Sunday to celebrate the Eucharist. We believe that when we do this in memory of Christ we are united with his death and Resurrection in a way that is not limited by time. These events become real for us here and now and we are drawn into them. The moment of receiving Holy Communion during the celebration of the Mass is a personal encounter with the Risen Lord.

It sometimes seems odd to people when we speak like this. All that can be tasted is bread and wine, and yet we say they are the Body and Blood of Christ. Christians also claim that Jesus himself is present when the Eucharist is celebrated.

A story in Luke’s Gospel can illustrate what we are trying to say. On the first Easter Sunday two disciples were talking with a stranger, and they invited him into their house for supper. Something prevented them from recognizing the Risen Lord. St. Luke goes on with the story:
So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them. And their eyes were opened and they recognized him. (Luke 24:30-31)

In the actions and words of the Eucharist, Christians today find that they meet with Christ as those two disciples did.

HIS CONTINUING PRESENCE

The Church teaches us that the real presence of Jesus in his Body and Blood under forms of Bread and Wine is not confined to a particular moment while people are receiving Holy Communion during the Mass. When the Eucharist is celebrated the death and Resurrection of Christ are proclaimed and made real for us. But the gift of Christ’s personal presence remains with us until the Eucharistic bread and wine are reverently consumed.

We believe that the Holy Spirit, sent down be God upon the gifts of bread and wine, brings a change. Once they have been consecrated we call them the Body and Blood of Christ, we treat them with great care and respect, and the Eucharistic bread especially is often kept safely. We call this “Reservation of the Blessed Sacrament”.

THE BLESSED SACRAMENT CHAPEL

In the Shrine Church the Blessed Sacrament is Reserved in the Chapel above and behind the High Altar. The Body of Christ is kept in the tabernacle, a safe which is usually covered by a veil. We call it the tabernacle because this was the Old Testament word for the place where God was believed to make himself present in the closest way. In some churches a wall-safe called an “aumbray” may be used. A white or red light burns at the place of reservation as a sign of the perpetual presence of the Body of Christ. You will find the Blessed Sacrament in many Anglican Churches and in most Roman Catholic Churches and Orthodox Churches.

A practical reason for reserving the Blessed Sacrament is that it is always available in emergencies for the sick and dying. At Mass it is sometimes convenient to use some of the reserved hosts for Holy Communion, or to reserve what is left over rather than consuming the hosts.

But More importantly, the Blessed Sacrament Chapel is a focal point of prayer. You will see people making a genuflection as a sign of reverence for Christ’s presence, and then kneeling for a while to pray.

Praying before the Blessed Sacrament can help us to become more aware of the presence of Jesus in our world. It can help us to continue our personal meeting with Jesus at the Eucharist into our everyday life. It can give us a useful way of concentrating when prayer is distracted or difficult.

If you visit the Blessed Sacrament Chapel, make a genuflection and spend some time there yourself. You can offer a short prayer such as “Lord Jesus, help me to feel you are near” or use the prayer on the back of this pamphlet.

EXPOSITION AND BENEDICTION

When there is to be a time of shared prayer in the Eucharistic presence of Jesus, the Blessed Sacrament is often Exposed. The Host is placed in a “monstrance” the name which comes from the Latin word for “to show”. There are often rays coming from a window in the center of the monstrance where we can see the Eucharistic bread. Whether it is ornate or simple, the monstrance is there to help us focus on the presence of Jesus himself. It opens up a window for us to gaze into heaven. We can be filled with the warmth that we feel in the company of Christ and lit up by his radiance.

Exposition often takes the form of a short service called “Benediction” which means “blessing”. The monstrance is placed on the altar and Christ’s Eucharistic presence reverenced. A hymn is sung and scripture read or prayers said. Incense may be used to honor the Blessed Sacrament. After another hymn the priest makes the sign of the cross over the people with the monstrance. This is a holy moment when we can be quite sure of the blessing of Jesus. We can thank God for our creation, preservation and all the blessings of this life, but above all we thank God for revealing himself to us, and coming among us, in Jesus.

THE PROCESSION OF THE BLESSED SACRAMENT

During the summer there may be an outdoor Procession in which pilgrims move round the garden while the Blessed Sacrament is carried in their midst. A hymn in honor of the Sacrament is sung. The Procession reminds us that we are a pilgrim people on the move and the Blessed Sacrament being carried among us is a sign that Jesus goes with us. He is at the center of our life in the church, and he is close to each one of us.

CLOSE TO JESUS

If you can go into a Church where the Blessed Sacrament is reserved to spend a few minutes each day praying close to Jesus, it will help you to make more space for God in your life and to believe that Christ is always near. This prayer sums it up, and you may like to use it:

Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.

The times of Masses in the Shrine Church are listed on a noticeboard near the glass doors into the sunken garden, together with the altars being used. The Blessed Sacrament Chapel can be reached by stairs to the left of the High Altar or up by the Orthodox Chapel and it is a place of silent adoration. On Saturdays during the pilgrimage season there is Exposition of the Blessed Sacrament from 3 p.m. to 5 p.m. in the modern chapel of the guild of All Souls in the Shrine Grounds. The times of other services and processions are listed on the noticeboard. Whether you are alone or with a parish, try to make time during your visit to come close to Jesus in the Eucharist he has given us.

WE CAN MEET JESUS IN THE BLESSED SACRAMENT AND KNOW THAT HE IS ALWAYS WITH US.

Originally printed by The Iceni Press, Fakenham, Norfolk

Holy Unction

2009-05-20T02:13:00.000-07:00

THE HEALING TOUCH OF JESUS

People often turned to Jesus for healing, sometimes for themselves and sometimes for others. St. Mark tells us about one of them:
One of the synagogue officials called Jairus came to Jesus. He threw himself down at his feet and begged him earnestly, “My little daughter is very ill. Please come and lay your hands on her, so that she will get well and live.” (Mark 5:22-24)
Jesus brought healing and peace by his words and by his touch. Many found healing and peace simply by being with him.

THE HEALING CHURCH

Jesus sent his disciples out with authority to heal the sick as part of their work in spreading the Good News. After the Resurrection they continued this work. A the Church grew, the healing ministry came to be expressed in the laying-on of hands with prayer, and in anointing the sick with oil.

THE SACRAMENT OF THE SICK

We can read about the anointing of the sick in the letter of James:
If one of you is ill, he should send for the elders of the Church, and they must anoint him with oil in the name of the Lord and pray over him. The prayer of faith will save the sick man and the Lord will raise him up again, and if he has committed and sins he will be forgiven. (James 5:14-15)

Through the centuries the Church has celebrated the anointing of the sick with olive oil blessed for this purpose. The sacrament has been known by different names at various times. Today we call it “The Sacrament of the Sick”.

WHAT HAPPENS?

Before the Sacrament of the Sick is celebrated, the priest and the sick person usually spending time together talking about what is to happen. The Sacrament can be celebrated in Church, often during the Eucharist, or the priest can come to the sick person at home or in the hospital.
The service begins with an opportunity to call to mind our sins and to ask and receive God’s forgiveness. This can make us more receptive to his healing love. Then a Scripture Reading follows.

Next the priest lays his hands on the sick person’s head in silence. When he goes on to anoint the forehead he says:

Through this holy anointing, may the Lord in his love and mercy help you with the grace of the Holy Spirit.

As he anoints the sick person’s hands he says:

May the Lord who frees you from sin save you and raise you up.
Some prayers follow and the service ends with a Blessing.

WHAT DOES IT MEAN?

We believe our whole life is wrapped up in God’s love. The Sacrament of the Sick shows us that He cares for us in our sickness as well as in our health. God looks after us and meets our needs in many ways - by feeding us in the Mass, by blessing our marriages and by forgiving our sins. In this Sacrament, through anointing with oil, he helps us to find healing and strength.

HEALING, NOT A MAGIC CURE

We can be sure that God will answer our prayer for healing and strength. We may find ourselves cured of an illness or relieved from pain. But God’s healing may come in other ways. He may help us face our illness or pain with new courage. Or He may lead us gently to accept death as the natural end to our illness and the way to a closer relationship with Him in his glory.

CLEARING UP A MISUNDERSTANDING

Many people believe that if someone is anointed in the Sacrament of the Sick, it means they are about to die. This is a misunderstanding which the new service helps to clear up. In the past it is true that the full meaning of the Sacrament has been partly lost, and people were usually anointed only during the “Last Rites” or “Extreme Unction”. The modern service makes it clear that the Sacrament of the Sick is very much for the living. It is a celebration of God’s love and care for his people in illness of body or mind.

WHEN CAN I ASK FOR THE SACRAMENT?

Coughs and colds usually sort themselves out, perhaps with the help of some medicine. But medicine bottles always carry a label saying “if symptoms persist, consult your doctor”. Even when we have been receiving medical care an illness may drag on and get us down. This may be a time to ask for the Sacrament.

Illness can be more complicated than it first seems. Anxiety and worry can make us ill. We can become depressed and feel all out of joint with life. Through the Sacrament of the Sick, God may help us to become less anxious.

For people facing surgery, even a minor operation, the Sacrament ca assure us of God’s love and bring confidence and trust at a testing time.
People often turned to Jesus for healing. They found strength and peace in his presence and in his words and healing touch.

IF you are looking for the peace and healing touch that comes from Jesus, the Sacrament of the Sick may be for you. If you are not sure, you can always talk to a priest about it.

WE CAN RECEIVE CHRIST’S HEALING TOUCH IN THE SACRAMENT OF THE SICK

Incense

2009-05-20T01:57:00.000-07:00

The Dean of one of the Church’s seminaries used to tell his liturgics class, “There are only two odors mentioned in Scriptures - brimstone and incense; so we had better get used to one or the other.” Even taken humorously as the statement was intended, it does have Scriptural grounds.
Incense was used in the Jewish temple as a sign of worship offered to the praise of God; and St. Luke reminds us that incense was brought to our Lord by one of the Magi (a symbol of His divinity).

The Catholic religion is unashamedly sacramental. We believe God made everything and He saw that everything He made was good. We believe that “the Word was made flesh and dwelt among us”, sharing our humanity in our very material world. A Christ redeemed all mankind, so all of creation shares in God’s redemption and is to be used to express the worship of God. (“O let the Earth bless the Lord: yea, let it praise him and magnify him for ever.” - Benedicite, omnia opera Domini)

Because we are not pure spirits, but body-soul beings, we worship God both in our spirit and with our body. There is nothing strange about that; it is the way we were made. So the Church has always used “sacramentals” in its worship - the cross, a ring at a wedding, and candles on the altar - material things which symbolize spiritual realities - that Christ died for us, marriage is a spiritual union between husband and wife, and that Christ is the Light of the world. So with incense: it is a symbol of prayer, of the intercession of our Great High Priest, and of the prayers of the saints. The Psalmist prays, “Let my prayer be set forth in thy sight as the incense”; and St. John describing the worship of heaven seen in his vision, writes, “Another angel came and stood at the altar, having a golden censer and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.”

If the seminary dean was right - and I believe he is - incense is preferable to brimstone!
Holy Scripture offers us strong evidence throughout the ages of the importance of incense in the worship of God.

Exodus 30 tells us God’s instructions to the Jews for the building of an Altar of Incense.
Leviticus 2 shows us the Jewish people using incense in their grain offering to God.
Psalm 141 is where the Psalmist’s prayer “…prayer be set forth in thy sight as the incense” appears. This is used as one of the opening sentences of Evening Prayer in our 1928 Book of Common Prayer.

Matthew 2 tells of The Magi’s (or Three Wise Men) giving of incense (frankincense) as one of their gifts to Our Lord after his birth and it is usually taken as signifying His Godship.
Revelation 8 we read of St. Johns vision of the Holy Angels’ use of incense as they offer their prayers.

Incense is used on Christmas Midnight Mass, Easter, Ascension, Pentecost, Corpus Christi, Michael Mass and All Saints. It is also proper for use at confirmations, Ordinations and Requiem Masses.

Votive Candles

2009-05-20T01:23:00.000-07:00

VOTIVE CANDLES

There is a good reason to believe that people have made various sorts of votive offerings since pre-historic times. Such offerings were not necessarily or obviously what we would understand as clearly having a ‘votive’ character; that is, as being related to a ‘vow’.

It was a common in pagan times to make votive offerings to accompany prayers in time of illness or danger, in association with funeral rites, and in connection with major ventures to be undertaken.

Secondly, votive offerings were made for purely honorific purposes, in order to express one’s regard for the gods or the emperor.

Thirdly, votive offerings were made to emphasize one’s sincerity in making a vow, since such offerings associated with prayer or the showing of honor, since people usually made their offerings with a view to influencing the gods to look favorably upon them thereby; so the votive offering was regarded as a sort of ‘down-payment’ on an even better offering which was ‘vowed’ to be made if the gods would answer the prayers of the offerer.

Lest we think ourselves superior to those people in pagan times who made such attempts to ‘propitiate the gods’ for selfish reasons, let us ask ourselves how often we have promised God we would do – or never again do – this or that if only He would change something or give us something! In this, as in most things, we tend to think and act much as our forebears did.

Neither the pagan origins of votive offerings nor their abuse throughout history, however, speaks against their proper use today. One example of a ‘good’ votive offering to God, in the Old Testament, is that of the childless Hannah who vowed to devote her son to the service of the Lord is she could only bear a son ( I Samuel 1:11-28). An example from the New Testament involves St. Paul (Acts 21:23-24; see also 18:18).

Obviously, votive offerings can take many forms, but they all involve the making of an offering to God in connection with a specific prayer intention, either of intercession, thanksgiving, or promise (see St. Luke 2:22-24).

This brings us to Votive Candles. They are a ‘Christianized’ version of the ancient offerings: they are lighted, a small monetary offering is made, and prayers are said on occasions of special prayer for the sick, the departed, etc; on anniversaries of Baptism, Confirmation, and Marriage; or in connection with vows made (for instance) in Advent and Lent and after Confession.

The offering of votive candles has much merit: they ‘cost us’ something, but it is an amount all can afford; the manual act involved and the visual image retained are intended to help us to recall the purpose for which the candle was lighted, for as long as it burns; this in turn prompts us to repeat our prayer of thanksgiving or petition, or to reinforce our vow. Also, the realization that the light is burning, even when no one is around to see it, reminds us that God ‘remembers’ the purpose for which we prayed even should we forget momentarily.

The lighting of a candle, whatever the occasion, and wherever, always brings an almost mystical sense of warmth, and illumination, and comfort, and hope, with which no electric light can ever compare. It is for this reason that when we think of “the Light of Christ” which illuminates our way and is the guiding beacon, we do not think of a light bulb or neon sigh; we think of a living flame.

With the proper motivation and intention, then, the lighting of votive candles is a valid and efficacious means of making frequent, affordable thank-offerings, of strengthening our intercessory prayers, and of helping us to fulfill our vows to God.

By E.S. Gale

Tithing

2009-05-20T01:08:00.000-07:00

What is a tithe?

A tithe is a simple thing, really. A tithe is one-tenth of one’s income given back to God, through his Church, in thanksgiving for all his gifts.

Where did that idea come from?

It came from God Himself, actually. It was set down in the Law of the Old Testament, where it was commanded, “You shall tithe all the yield of your seed, which comes forth from the field year by year,” Deuteronomy 14:22 (RSV). The reason was “that the Lord your God may bless you in all the work of your hands that you do.” Deuteronomy 14:29 (RSV). Even more explicitly can we find the command given, “’All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is the Lord’s; it is holy to the Lord.” Leviticus 14:20 (RSV).

Actually, the practice goes back even further to the meeting of Abraham with Melchizedek (whom Paul saw as the figure of Christ as High Priest in the Old Testament) when Abraham, having been blessed by the High Priest, gave him “a tenth of everything.” Genesis 14:20 (RSV) (see also Hebrews 7: 2-6). This has been the practice of grateful Jews and Christians ever since.
Isn’t the tithe just and ancient tax?

True, the tithe has been seen as a tax in various circumstances, but that is not the heart of the matter. The heart of the matter lies in how you regard what you have, your possessions. Are they yours? “Of Course,” you will say. “I’ve worked long and hard for what I have.” True. And you are entitled to benefit from your hard labor and saving. But could you have done it alone? Could you have done it without your health? Could you have done it without your brain? Or your body? Could you have done it without all the resources at your disposal over which you had little or no control? All that we have, ultimately, is the gift of God.

This is a critical understanding for the Christian.

“The earth is the Lord’s, and all that therein is; the compass of the world, and they that dwell therein. For he hath founded it upon the seas, and stablished it upon the floods.” Psalms 24:1-2 (BCP), (quoted in part in 1 Corinthians 10:26.) No man ever thought up a brain; no man ever willed his birth into a nation or a circumstances. God has provided the raw material for everything we have. We owe Him our gratitude, our deep, utter gratitude. And how better to express that gratitude than to return a part of His creation to Him?

In the end, it is God who has made this the measure of our gratitude. He established the tithe and he has even gone so far as to suggest that withholding it is equivalent to robbing God”. Malachi 3:8-9. Pretty strong language.

But why return a tenth? And why to the Church?

The short answer is because God tells us to. And with good reason, it is absolutely fair. A tenth is a proportional payment of return, measured by ability. The rich man pays a substantial amount of his wealth, but the poor man, the one on pension or even welfare, pays a much smaller amount. Tithing simply means getting along on a bit less, commensurate with your share of God’s bounty. The Church acts on behalf of God to receive his share, but what does she do with it? She brings the reality of God into the world. She preaches the Gospel, trains the young, comforts the ill, provides the sacraments to all God’s people - without regard for the amount of the tithe. She uses that tithe for God’s purposed. (She had better!) That money received in Old Testament times, by the temple - and a tenth of the tithe was allocated to the priests and Levites who served there. What a better way to spend that tithe than to further God’s kingdom with it?

All right; but look, if I give 10% of my income to the Church, I’ll be broke!

Not really. It is a sad commentary on the commitment and spiritual maturity of our people that so few Anglicans give 10% to the Church. It seriously hampers the work of the Church, make no mistake about it. If you look for the fastest growing denominations in the country today, you’ll find they are ones in which most of the people tithe. Indeed, a tithing congregation of ten families can support a priest at the average salary of its members; another ten families can build a building - and on and on. It can be done -- many of your fellow church members do it, and they are not wealthy.

What’s the first step?

First and foremost, you must make up your mind to do it. Then follow through. Sure it pinches now and then. It’s hard. As one humorist put it, “’God loveth a cheerful giver’ (2 Corinthians 9:7, KJV) … but he accepts the tithe of a grouch.” But really, there is no cause for fear.

“No cause to fear? Cutting 10% out of my income? Surely you jest!”

Not at all. In the very same passage in which, speaking through the prophet Malachi, God reprimands his people for robbing him, for not paying their tithes, he makes a most remarkable promise: “Bring the full tithes into the storehouse, that there may be food in my house; and thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing.” Malachi 3:10 (RSV). “Put to the test,” he says. And many have. Virtually everyone who tithes testifies to the fact that God helps make it possible; that doors open they never knew were there before. He will help! But taking that first step, making out God’s check before the first of the bills are paid, is probably the first real test of faith, of commitment, of trust in God, that most of us will ever have. Try it. Test Him.

One more thing.

This article is published by the Church. It is published, not to make money or “raise funds,” but to teach the Christian faith. It is not printed because we need the money that tithing will bring, though we certainly do need it. It is published to teach you how to enjoy your own processions. It is printed, not because the Church needs the money, but because you need the blessings that tithing can bring to you and your family. No one is too rich or too poor to benefit from this discipline of faith. The promise of God’s blessing is available to everyone who will follow this simple practice. This message is for you, for your spiritual health and for your enjoyment, as you share with God what he has shared with you. Think about it. Pray about it. Then do it - and change your life for the better.

(adapted from a tract produced by Christ Anglican Catholic Church of New Orleans, Louisiana)

STATIONS OF THE CROSS

2009-05-19T23:46:00.000-07:00

Before the Stations

O MERCIFUL Saviour, grant that while we follow Thy blessed footsteps along this Way of Sorrow, our hearts may be so touched with true contrition that Thou mayest turn our weeping into gladness by giving us remission of all our sins. Amen.

O JESUS, our blessed Saviour, behold us prostrate at Thy feet, imploring thy mercy for ourselves and for the souls of all the faithful departed. Vouchsafe to apply to us the infinite merits of thy passion, upon which we are now about to meditate. Grant that, while we trace this path of sighs and tears, our heart(s) may be so touched with contrition and repentance, that we may be ready to embrace with joy all the crosses and sufferings and humiliations of this our life and pilgrimage. Amen

And the following may be added:

O MOST sorrowful Mother Mary, we pray thee lead us as we follow the way of the cross that thou first didst walk, and may the Most Glorious Trinity, receive and accept, in reparation of our sins, and the sins of the whole world, the expressions of sorrow and love, with which we intend, with God’s help, to perform this holy exercise. Amen.

After each Station say:

Act of Contrition

O GOD, we love thee with our whole hearts and above all things and are heartily sorry that we have offended thee. May we never offend thee any more. O, may we love thee without ceasing, and make it our delight to do in all things thy most holy will.

OUR Father …

HAIL, Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

GLORY be to the Father, and to the Son, and to the Holy Ghost: As it was in the beginning, is now and ever shall be, world without end. Amen.

V. Have mercy upon us, O Lord.
R. Have mercy upon us.

† May the souls of the faithful, through the mercy of God, rest in peace. Amen.

+ FIRST STATION +

JESUS IS CONDEMNED TO DEATH

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

LEAVING the house of Ciaphas where he had been blasphemed, and the house of Herod where he had been mocked, Jesus is dragged before Pilate, his back torn with scourges, his head crowned with thorns; and he who on the last day will judge the living and the dead, is himself condemned to a shameful death.
It was for us that thou didst suffer, O blessed Jesus; it was for our sins thou wast condemned to die. Oh, grant that we may detest them from the bottom of our hearts, and by this repentance obtain Thy mercy and pardon.

Act of Contrition, etc.

Be the Cross sad vigil keeping,
Stood the Mother, doleful weeping,
Where her Son extended hung.

+ SECOND STATION +

JESUS RECEIVES THE CROSS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

A HEAVY cross is laid upon the bruised shoulders of Jesus. He receives it with meekness, nay with a secret joy, for it is the instrument with which he is to redeem the world. What efforts do we make, on the other hand, to escape all suffering as far as we can?
O Jesus, grant us, by virtue of thy cross, to embrace with meekness and cheerful submission the difficulties of our state and to be ever ready to take up our cross and follow Thee.

Act of Contrition, etc.

For her soul of joy bereaved,
Smit with anguish, deeply grieved,
Lo, the piercing sword hath wrung.

+ THIRD STATION +

JESUS FALLS THE FIRST TIME UNDER THE WEIGHT OF THE CROSS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

BOWED down under the weight of the Cross Jesus slowly sets forth on the way to Calvary, amidst the mockeries and insults of the crowd. His agony in the garden has exhausted his body; he is sore with blow and wounds; his strength fails him, he falls to the ground under the Cross.
O Jesus! Who for our sins didst bear the heavy burden of the cross and fall under its weight, may the thought of thy sufferings make us watchful over ourselves, and save us from any grievous fall into sin.

Act of Contrition, etc.

Oh, how sad and sore distressed
Now, was she that Mother blessed
Of the sole-begotten One!

+ FOURTH STATION +

JESUS MEETS HIS BLESSED MOTHER

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

STILL burdened with his cross, and wounded yet more by his fall, Jesus proceeds on his way. He is met by his Mother. What a meeting must that have been! What a sword of anguish must have pierced that Mother’s bosom! What must have been the compassion of that Son for his holy Mother!
O Jesus! by the compassion which thou didst feel for thy Mother, have compassion on us and give us a share in her intercession. O Mary, most afflicted Mother! Intercede for us, that through the sufferings of thy Son we may be delivered from the wrath to come.

Act of Contrition, etc.

Woe begone with heart’s prostration,
Mother, meek, the bitter Passion
Saw she of her glorious Son.

+ FIFTH STATION +

THE CROSS IS LAID ON SIMON OF CYRENE

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

AS the strength of Jesus fails, and he is unable to proceed, the executioners seize and compel Simon of Cyrene to carry His cross. The virtue of that cross changed his heart, and from being a compulsory task it became a privilege and joy.
O Lord Jesus! may it be our privilege also to bear thy cross; may we glory in nothing else; by it may the world be crucified unto us and we unto us and we unto the world; may we never shrink from suffering, but rather rejoice if we be counted worthy to suffer for thy Name’s sake.

Act of Contrition, etc.

Who on Christ’s fond Mother looking,
Such extreme afflictionbrooking,
Born of a woman, would not weep?

+ SIXTH STATION +

ST. VERONICA WIPES THE FACE OF JESUS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

AS Jesus proceed on the way, covered with the sweat of death, a woman moved with compassion makes her way through the crowd and wipes his face with her veil. As a reward of her piety, the impression of his sacred countenance is miraculously imprinted upon the veil.
O Jesus! may the contemplation of thy suffering move us with the deepest compassion, make us to hate our sins, and kindle in our hearts more fervent love of thee. May thy image be graven on our minds, until we are transformed into thy likeness.

Act of Contrition, etc.

Who on Christ’s fond Mother thinking,
With her Son in sorrow sinking,
Would not share her sorrows deep?

+ SEVENTH STATION +

JESUS FALLS THE SECOND TIME

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.
THE pain of his wounds and the loss of blood increasing at every step of his way, again his strength fails him and Jesus falls to the ground a second time. Our pride has caused his fall, it is our insolent haughtiness which crushes him to the earth.
O Jesus! falling again under the burden of our sins, and of thy sufferings for our sins, how often have we grieved thee by our repeated falls in to sin! Oh, may we rather die than offend thee again!

Act of Contrition, etc.

For His People’s sins rejected,
She her Jesus unprotected
Saw with thorns, with scourges rent.

+ EIGHTH STATION +

THE WOMEN OF JERUSALEM MOURN FOR OUR LORD

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.
AT the sight of the sufferings of Jesus, some holy women in the crowd were so touched with sympathy that they openly bewail and lament him. Jesus, knowing the things that were to come to pass, said, “Daughters of Jerusalem, weep not for me, but weep for yourselves and for your children.”
O Lord Jesus, we mourn and will mourn both for thee and for ourselves, for thy sufferings and for our sins which caused them. Oh, teach us so to mourn that we may be comforted, and escape those judgments prepared for all who reject thee.

Act of Contrition, etc.

Saw her Son from judgment taken,
Her beloved in death forsaken,
Till his Spirit forth he sent.

+ NINTH STATION +

JESUS FALLS THE THIRD TIME UNDER THE CROSS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

JESUS has now arrived almost at the summit of Calvary, but before he reached the spot where he was to be crucified, his strength again fails him and he falls the third time, to be again dragged up and goaded onward by the brutal soldiery.
O Lord Jesus, we entreat thee, by the merits of this thy third most painful fall, to pardon our frequent relapses and our long continuance in sin; and may the thought of these thy sufferings make us hate our sins more and more.

Act of Contrition, etc.

Fount of love and holy sorrow,
Mother, may my spirit borrow
Somewhat of thy woe profound.

+ TENTH STATION +

JESUS IS STRIPPED OF HIS GARMENTS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

ARRIVED at last at the place of sacrifice they prepare to crucify him. His garments are torn from his bleeding body, and he, the Holy of holies, stands exposed to the vulgar gaze of the rude and scoffing multitude.
O Lord Jesus, thou didst endure this shame for our most shameful deeds. Strip us, we beseech thee, of all false shame, conceit and pride, and make us so to humble ourselves voluntarily in this life, that we may escape everlasting shame in the world to come.

Act of Contrition, etc.

Unto Christ with pure emotion
May I raise my heart’s devotion,
Love to read in every wound.

+ ELEVENTH STATION +

JESUS IS NAILED TO THE CROSS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

THE cross is laid upon the ground and Jesus is stretched upon his bed of death. At one and the same time he offers his bruised limbs to his heavenly Father in behalf of sinful men, and to his fierce executioners to be nailed by them to the shameful wood. The blows are struck! The Precious Blood streams forth!
O Jesus! nailed to the cross, fasten our hearts there also, that they may be united to thee until death shall strike us with its fatal blow, and with our last breath we shall have yielded up our souls to thee.

Act of Contrition, etc.

Those five wounds of Jesus smitten,
Mother! In my heart be written,
Deep as in thine own they be.

+ TWELFTH STATION +

JESUS DIES UPON THE CROSS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

FOR three hours has Jesus hung upon his pierced hands; his blood has run down in streams; and in the midst of excruciating sufferings, he has pardoned his murderers, promised the bliss of Paradise to the good thief, and committed his blessed Mother and Beloved Disciple to each other’s care. All is now finished; and meekly bowing his head, he gives up the ghost.
O Jesus! we devoutly embrace that honored cross where though didst love us even unto death. In that death we place all our confidence. Henceforth let us live only for thee; and in dying for thee let us dies loving thee.

Act of Contrition, etc.

Thou, my Saviour’s Cross who bearest,
Thou, thy Son’s rebuke who sharest,
Let me share them both with thee.

+ THIRTEENTH STATION +

JESUS IS TAKEN DOWN FROM THE CROSS

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

THE multitude have left the heights of Calvary and none remain save the Beloved Disciple and the holy women, who at the foot of the cross are striving to stem the grief of Christ’s most loving Mother. Joseph of Arimathea and Nicodemus take the body of her divine Son from the cross, and deposit it in her arms.
O Mary, blessed Mother of my God, thou bearest in thine arms thing only Son, now dead, who often rested his head in sleep upon thy breast. Pray for us, that as thou holdest him lifeless in death, he may bear us up in the hour of our death in his everlasting arms.

Act of Contrition, etc.

Mine with thee be that sad station,
There to watch the great salvation
Wrought upon the atoning tree.

+ FOURTEENTH STATION +

JESUS IS LAID IN THE SEPULCHRE

V. We adore thee, O Christ, and we bless thee.
R. Because by thy Holy Cross thou hast redeemed the world.

THE body of her dearly beloved Son is taken from his mother, and laid by the disciples in the tomb. The tomb is closed, and there the lifeless body remains until the hour of its glorious resurrection.
We too, O God, will descend into the grave whenever it shall please thee, as it shall please thee, and wheresoever it shall please thee. Suffer our sinful bodies to return to their parent dust; but do thou, in thy great mercy, receive our immortal souls, and when our bodies have risen again place them likewise in the kingdom, that we may love and bless thee forever and ever. Amen.

Act of Contrition, etc.

To my parting soul be given
Entrance at the gate of Heaven,
And in Paradise a place.

Then the following Antiphon and prayer are said:

Antiphon. Christ became obedient unto death for us, even the death of the Cross.

Let us pray.

ALMIGHTY God, we beseech thee graciously to behold this thy family for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the Cross; Who now liveth and reigneth with thee and the Holy Ghost, ever, one God, world without end. Amen.

THE CREED

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NICENE CREED

WE BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible:
And in one Lord Jesus Christ, the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man: And was crucified also for us under Pontius Pilate; He suffered and was buried: And the third day lie rose again according to the Scriptures: And ascended into heaven, And sitteth on the right hand of the Father: And he shall come again, with glory, to judge both the quick and the dead; Whose kingdom, shall have no end.
And I believe in the Holy Ghost, The Lord, and Giver of Life, Who proceedeth from the Father and the Son; Who with the Father and the Son together is worshipped and glorified; Who spake by the Prophets: And I believe one Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

APOSTOLES CREED

I BELIEVE in God the Father Almighty, Maker of heaven and earth:
And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to Judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.

ATHANASIAN CREED

Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic 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 Etneral and yet they are not Three Eternals but One Eternal. As also there are not Three Uncreated, nor Three Incomprehensibles, but One Uncreated, and One Uncomprehensible. 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 God and Lord, so are we forbidden by the Catholic 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 is Trinity, and the Trinity is Unity is to be worshipped. He therefore that will be saved, must thus think 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 into 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 on the right hand of the Father, God Almighty, from whence he shall come to judge the quick and the dead. At whose coming all men shall 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 Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved.

SUNDAY SCHOOL

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Our Sunday Church School teaches the Christian faith as stated in the Nicene Creed, and as articulated in the historic councils of the Church.

The lessons follow the entire Church Year, being drawn directly from the Holy Scripture and the Episcopal 1928 Book of Common Prayer. Most of the lessons topics (with a few exceptions) are the same for all ages, aiding the teaching of a mixed-age class, and allowing families to work together on learning the themes.

The lessons cover a three-year span, one Volume per year. Each Volume covers forty-one weeks of the year, from mid-September through Trinity Sunday (usually mid-June), a total of 123 lessons. The major feasts and liturgical seasons, the Seven Sacraments, prayer and the Nicene Creed are all addressed. From late Trinity to Advent, lessons are devoted to the Old Testament, and from Lent to Trinitytide lessons address New Testament teachings.

*Our Sunday School classes will resume during Fall 2009

WHAT OUR LOGO MEANS

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THE CROSS

The symbol of Jesus’ passion, death and victory over sin.

THE CIRCLE / BAND

Symbol of never ending eternity. The gold band also represents the Church as Jesus’ bride.

TRIQUETTRA

Symbol of the Holy Trinity; figure formed from three interlocking circles, each circle is representative of one of the persons of God – God the Father, God the Son and God the Holy Ghost – resulting in a center piece that is overlapped by all three circles representing the one God.

THE COLORS

Blue

The color of water that is used in Baptism; blue is commonly associated with the Virgin Mary. It is also used extensively in the Old Testament describing hangings and coverings in holy places (Exodus 28:31, Numbers 4:5-7, 11-12) and holy service (Exodus 28:31, Esther 8:15).

Green

The color of hope and life, especially the promise of new life. Green is also associated with rest (Psalm23:2), life (Isaiah 15:6), growth (Ezekiel 17:24), and even symbols of grass and trees.

Amber / Gold

These colors are symbolic of God’s glory and the brightness of His presence (Ezekiel 1:4, 1:27-28); God’s presence (Hebrews 12:29, Exodus 3:2).