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Posts Tagged ‘1928 Book of Common Prayer’

“. . . Walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God . . . .”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

St. Paul noted the marvelous progress shown by the Christians at Colossae.  They bore evidence of good Christian life regarding our Lord, each other, and themselves.  St. Paul had heard of their “faith in Christ Jesus”.  He had heard of the love which they had “to all the saints”.  And he had heard of “the hope which is laid up” for them in heaven.  The Colossians had progressed beyond the basics of the Christian Faith, and St. Paul loved them all the more for it.

St. Paul knew that progress towards God continues on.  So, the Lord moved the Apostle to the Gentiles to make repeated intercession for the perfection of his brethren.  Five times he prayed for the Church at Colossae to continue to grow in the faith.  St. Paul knew nothing of resting on his laurels.  He prayed and preached and urged and loved until he was martyred in Rome.

God created us in his own image.  We love, we have a soul, we create.  God the Father loved us so much He sent His Son to be born of a woman, to die for our salvation.  St. Paul experienced conversion of his soul and increased in the Holy Ghost until he died and went to heaven.  Likewise, we follow our Lord Christ and the saints before us.  We put off the old man of sin and put on the new man of salvation.  Donning righteousness, we grow into Christ.

Spiritual growth is the maturity and continuation of our salvation.  As Christians, we are called to Christ, to His sacred Person.  Getting up and following Him, the journey changes us.  As we continue walking, we grow.  We are all lame and befuddled, running into each other and going in circles entirely too often.  But so long as we walk the way of Christ, we continue to progress in the Holy Ghost.  If we sit down and go no further, then we jeopardize our growth and our salvation.

 

What does this past progress and future perfection mean for the Colossians and for us?  Here are five theological words united by doctrine and their ending:  “Justification, sanctification, consecration, purification, and assimilation.”

Christ saves us in justification and sanctification.  As Fr. Francis Hall wrote, “Justification initiates sanctification, and sanctification affords the explanation and fulfils the implied promise of justification.”  Consecration, purification, and assimilation are aspects of sanctification.

Justification is Christ making us acceptable to God.  Christ makes us acceptable by His Incarnation, Crucifixion, and Resurrection.  Justification is both an instant and a beginning.  Christ’s death and His sanctifying work in us sets us on the way of becoming united with Christ.

Christ continues the work of justification through the Holy Ghost in the process of sanctification.  Sanctification is part of our salvation.  Our continuing growth in holiness cannot be understood apart from Christ’s saving of us.  The two are bound together.

St. Paul depicts an image of the mature Christian, full grown.  Spiritual growth is not just about the initial act of salvation.  Rather, we wend our way along the path our Lord went before us.  We respond to a calling.  Being called to the Person of Christ, we change along His way.  This sanctification is part of our journey.

Sanctification has three aspects:  consecration, purification, and assimilation.  We are set apart as holy, or consecrated.  We are made clean from our sinful ways, or purified.  We are made to grow into the likeness of Christ, or assimilated.

As members of Christ’s Body and justified by Him, we are a holy people united to Christ.  We are consecrated.  The Holy Ghost mystically joins us together with Christ in the Sacrament of Holy Baptism.  In the waters of Holy Baptism, our sinful natures die, and we arise in Him.  Through Christ, the Holy Ghost sets us apart from sin.

If we are set apart, we cannot fall back to our earlier state of sinfulness.  To remain consecrated, we cannot sully ourselves continually with the filthiness of sin.  We must also be purified of all sin.  This second aspect of sanctification called purification assists in the retaining the state of the first aspect of sanctification called consecration.

Christ calls us to grow into the likeness of the divine nature of God.  He is God incarnate.  He is God with us.  As He lived, so are we to live.  He avoided all sin.  He lived in the will of God the Father.  He loved everyone.  He prayed for His persecutors and died for our sins.

This is the life we too must live.  This is the life which will let us live in the presence of God for all eternity.  This is the image of God in which we were made.  We must join in the divine character of God.  We must assimilate into Godliness.  This is the third part of sanctification.

We are justified and sanctified to be made fit for eternal life in the Kingdom of God.  Thus, we must go through this consecration, purification, and assimilation.  St. Peter quotes Leviticus when he writes, “Be ye holy; for I am holy,” in 1 St. Peter i.16.  Our Lord Himself says, “Be ye therefore perfect, even as your Father which is in heaven is perfect” in St. Matthew v.48.  Only in the participation of the divine life of God are we fit to enter Heaven.

This sounds like a tall order.  It is.  But, “I can do all things through Christ which strengtheneth me” (Philippians iv.13).

To be with God for all eternity, we must change.  We cannot stay as we are.  We are mortal.  God is immortal.  We are sinful.  God is holy.  We are selfish.  “God is love.”  We are made acceptable to God the Father by God the Son through God the Holy Ghost.  As Christ makes us acceptable through His death and Resurrection, so we must continually grow to become like Christ.  Set apart in holiness, purified of all sin, we assimilate into the perfect life of the Blessed Trinity.

 

Looking back to the epistle lesson, we probably find it incoherent to simply “walk worthy of the lord”.  We are called to become united with Christ through justification and sanctification.  What does this look like?

We must grow into and keep God’s will as it is known to us in Holy Scriptures, in Holy Church, and in our informed conscience.  In particular, Christians bear six basic duties in our progress towards God.  These are weekly worship, frequent Holy Communion, regular fasting, tithing, keeping a clean conscience, and keeping ourselves chaste.

If you are able, you have an obligation to attend Mass every week.  Due to my chronic illness, I was unable to regularly attend Mass over the course of two years.  I found it frighteningly easy to get used to it.  It is not good for the soul.  Regular attendance will not get you into heaven, but avoiding the worship of the Living God is no way to live with him forever.  If we will worship Him for all eternity, we had best get used to it now.

Almost all of us receive the Body and Blood of our Lord Jesus Christ at every Mass.  In olden times, this was uncommon.  I am thankful that this parish is faithful in receiving the Blessed Sacrament so frequently.  Frequent communion often comes at the price of poor preparation to receive.  We should all strive to diligently prepare to meet our Lord on Sundays and other festal days.

Fasting has faded as a Christian discipline and reëmerged as matter of diets and fads.  When we read the Gospels and devotional aids, fasting confronts us frequently.  If you look at page Roman number fifty one, “LI”, of our Book of Common Prayer, we see two fasts, Ash Wednesday and Good Friday, and three sets of fast days.  The first set is the forty days of Lent, the second is all the Ember Days, and the third is all Fridays outside Christmastide and the Feast of Epiphany.

The Church Kalendar is particularly helpful in noting fast days.  Sometimes we see a distinction between fasting and abstention, with fasting being the reduction of amount of food eaten and abstention being the reduction of the quality of food eaten, usually meat.  Fasting is to be accompanied by prayer.  Fasting is only reserved for those physically healthy enough to fast and who do not need great physical strength in the course of their day.

Tithing can be a difficult subject.  Suffice it here to say that God has given us various amounts of material wealth to support our lives, and we have an obligation to return to him an appropriate amount in thanksgiving.  We should especially note that tithing is less a manner of fundraising or meeting a budget than it is a spiritual discipline of thanking God with our substance.

Keeping a clean conscience is a most critical method of pursuing sanctification.  There are two parts to keeping a clean conscience.  The first is to confess our sins, for by it we present to God our sins for Him to wash away.  This continues the work begun in us in Holy Baptism.  Perhaps you commit fewer sins than I, but I find the three-fold discipline of confessing my sins privately at night, daily and weekly at the Offices and Mass, and occasionally privately with a priest most helpful.

This brings us to the second part of keeping a clean conscience.  We are to avoid sin.  Sin is an offense against God, and sin is a state of brokenness between us and our loving Savior.  We are to flee from sin and to Christ.  We need to educate our conscience by learning right from wrong and seeking counsel on tricky circumstances when needed.  We need to exercise our conscience by avoiding occasions of sin and participating in the sins of others.  The more we educate and exercise our conscience, the less we will need to confess our sins.

Lastly, keeping ourselves chaste means seeking holiness in our sexual relationships.  Single or married, we are called to comport our sexual lives like the rest of our lives:  faithful and consecrated to God.  We cannot remain chaste when we lust with a roving eye or when we sleep with those whom are not our spouse.  Keeping ourselves chaste, like all these other duties, is fundamental to our journey of sanctification.

 

To “walk worthy of the Lord unto all pleasing”, we ought to pursue God vigorously and to respond when he calls us.  Our ultimate end is with God, and our journey here on earth should take us to heaven with him.  Taking care of our fundamental obligations helps us work with Christ and the Holy Ghost and not against them.  Remember today’s epistle.  The Colossians began the race well, and St. Paul earnestly prayed that they would continue the course until their reward.

 

“. . . Walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God . . . .”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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“The four living creatures had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

“The Holy Trinity”

The Athanasian Creed, found inside your bulletin, is not in our 1928 American Book of Common Prayer.  However, it has been in other Books of Common Prayer, most notably the English 1549 and 1662 books.  Reciting this Creed in public worship is very Anglican.

The Athanasian Creed itself is about fifteen centuries old, going back three-quarters of the way to Christ.  It is newer than the Apostles and Nicene Creeds.  It differs from those two by declaring that those who do not agree with it “cannot be saved”.  In this, it is very similar to the first version of the Nicene Creed.

The need for this Creed arose when the Visigoth and Ostrogoth barbarians were conquering what remained of the Roman Empire in Western Europe and North Africa, bringing with them heretical doctrines expelled from the Greek-speaking Church in Eastern Europe and West Asia.

The first half of the creed explains the doctrine of the Holy Trinity in a way which we can understand.  The second half explains the doctrine of Christology in a way which we can understand.  Both of these are complicated doctrines.  They are complicated because both fully conform to Holy Scripture, and the Bible is not a simple book of doctrines.

This Creed simply and repetitively states these complex doctrines in a way the common Christian can understand.  There is no need to go to seminary to grasp a basic and truthful understanding of the Holy Trinity and of Christ.

If you hearken to the words of the Athanasian Creed and understand these basic doctrines, your reading of the Holy Scriptures will be richly rewarded.  You will better understand Genesis, the Gospels, the Epistles, and the Prophets.  Today’s lesson from Revelation and the Gospel particularly make more sense to us when we read them with the true understanding of the Holy Trinity and natures and Person of Christ.

Also, you will better understand the prayers of our incomparable Anglican liturgy.  Your worship of God and your closeness to God will bear fruit from educating your mind in the God’s eternal truth.  We will live forever with God.  We ought to desire to know him a bit.

 

Here is the Athanasian Creed, or Quicunque Vult, along with some explanatory notes.  You may read along in your insert if you like.

 

“WHOSOEVER WILL BE SAVED,

before all things it is necessary that he hold the Catholic Faith.

(This does not mean the modern Church of Rome and her peculiar doctrines, but the entire, whole, ancient, Apostolic, and 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 eternal.

 

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

As also there are not three incomprehensibles, nor three uncreated,

but one uncreated, and one incomprehensible.

 

So likewise the Father is Almighty, the Son Almighty,

and the Holy Ghost Almighty. And yet they are not three

Almighties, but one Almighty.

 

So the Father is God, the Son is God,

and the Holy Ghost is God.

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

So likewise the Father is Lord, the Son Lord,

and the Holy Ghost Lord. And yet not three Lords, but one Lord.

 

For like as we are compelled by the Christian verity (or truth) to acknowledge

every Person by himself to be both 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;

(That means that no Person of the Godhead comes before another Person.)

none is greater, or less than another; But the whole three Persons

are co-eternal together and co-equal.

So that in all things, as is aforesaid,

the Unity in Trinity and the Trinity in Unity is to be worshipped.

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

 

Furthermore, it is necessary to everlasting salvation that he also

believe rightly the Incarnation of our Lord Jesus Christ.

(That is, when we believe in Christ, we know of Whom we believe.  Jehovah’s Witnesses, for example, believe that Christ is a creature of God the Father and not God Himself.  Thus, through their misunderstanding of Who Christ is, even if they say they believe in Christ, they believe in something other than the Christ, in a creature not our Incarnate God.)

For the right Faith is, that we believe and confess,

that our Lord Jesus Christ, the Son of God, is God and Man;

God, of the substance of the Father, begotten before the worlds;

and Man of the substance of his Mother, born in the world;

Perfect God and perfect Man,

of a reasonable soul and human flesh subsisting.

 

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

Father, as touching his manhood; Who, although he be God and Man,

yet he is not two, but one Christ;

One, not by conversion of the Godhead

into flesh but by taking of the Manhood into God;

One altogether; not by confusion of Substance,

but by unity of Person.

(That means that the two substances of God and Man are not mixed together.  Christ is not fifty percent God and fifty percent Man.  That is incorrect.  Rather, Christ is both entirely God and entirely Man.  He is one Person with two different natures.)

For as the reasonable soul

and flesh is one man, so God and Man is one Christ;

Who suffered for our salvation, descended into hell,

rose again the third day from the dead.

He ascended into heaven, he sitteth at the right hand of the Father,

God Almighty, from whence he will come

to judge the quick and the dead.

At whose coming all men will rise again with their bodies

and shall give account for their own works.

And they that have done good shall go into life

everlasting; and they that have done evil into everlasting fire.

 

This is the Catholic Faith, which except a man believe faithfully,

he cannot be saved.”

 

We are to emulate the internal economy of the Holy Trinity in its perpetual gift of loving-kindness between the Persons of the Trinity.  This abundance of agape love pours forth as the gift which is called Creation.  We are creatures of that eternal and dynamic loving-kindness of the three Persons of the Holy Trinity, the Father, the Son, and the Holy Ghost.

We are creatures of this overflow of loving-kindness just as children are made by the abundance of love procreatively poured forth from parents in their marriage.  A man and a woman make love, and that love makes children.  So too, the eternal generous love between the three Persons of the Holy Trinity creatively poured forth to form and then sustains the good earth, the angels in Heaven, the stars and moon, and all the rest of Creation, including us.

We were created when God the Son spoke the Word and God the Father breathed the Holy Ghost upon us.  Our lives are inseparable from the Holy Trinity.  Only within the Holy Trinity do our prayers make sense.  Christ Himself taught us to pray by praying “Our Father….”  Christ Himself told His disciples that He would send us a Comforter, the Holy Ghost.

Today, release both your heart and your mind to Almighty God, the Father, the Son, and the Holy Ghost, and love him with your whole self and not just your emotions.

 

“The four living creatures had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

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