In the beginning God created…and God saw that it was good.
The only meaning we can give to the constant refrain, “God saw that it was good,” is God’s approval of a work as having been fashioned in accordance with that art which is His own wisdom.” St. Augustine, City of God. Time seemed to have moved slowly as we drifted towards Christmas. The close of the “long green season” rolled into Advent as the weather slowly segued from hot towards cool days. Advent arrived without too much fanfare; we seem to have simply assumed the new season as we traded our short sleeve shirts for sweaters and windbreakers. And then there was Christmas. In the beginning God created. In the first chapter of Genesis and echoed in the first chapter of John, we relive the proclamation of divine intention and perfect will. God’s perfect will is described in detail, but we know his will through our devotion and the revelation of the Holy Spirit. God created is a reality, not simply words on a page; because not only are we in relation with the triune God through the indwelling of the Holy Spirit, but also because we are a part the whole of creation as created beings. Even in its flawed and fallen state, creation itself resonates with the power of God as God faithfully draws us closer to spiritually reveal the divine presence in all things. Advent prepared us; Christmas revealed us; Epiphany sends us; and soon (just 4 weeks away) Lent will consume us. I know that we mostly think of church seasons as something we do, but in reality, they are something that is done to us. Living in the world, we move along with the rhythm of the physical seasons. Spring, Summer, Fall, and Winter are words to describe the physical changes we must adapt to and they trigger physical responses. We do not question raking leaves, storing summer clothes, winterizing the lawn equipment, and getting the snow shovel out of storage. We simply do these things as the season demands. As these seasons change around us, so to the seasons of God’s presence manifest within us. Advent prepared our spirits to receive God as present in promise and person, and to receive the fulfillment of our lives in Jesus. Christmas revealed to us that Jesus came and is coming into the world, but it also revealed that He is coming again and again to our hearts, minds, and spirits. Epiphany sends us away from the self we are as people of the world and draws us to the companionship of Christ. We have little time left as we rocket through Epiphany. The changes around us propel us even as we live the seasons of the church year within us. Focus on the seasons that have passed as present within this minute. You receive, are revealed, and are sent not outward, but inward. These next four weeks of focus will serve you well as we anticipate what comes next and is already here: Lent, in which we are consumed. …and God saw that it was good. Making sense of it all, Fr. Bill+
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What is the purpose of Church? Thinking of the physical Church, what is it?
A club? A feel-good place? A change of scenery? A respite from the world? A place where everyone agrees with me? Or perhaps a place of transformation? Then Jesus came from Galilee to John at the Jordan to be baptized by him. John tried to prevent him, saying, “I need to be baptized by you, and yet you are coming to me?” Jesus said to him in reply, “Allow it now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed him. (Matthew 3:13-15) When Jesus came to John, he knew that everything was about to change. He knew the time had arrived to repent (turn away) from the life he was living, as a carpenter in Nazareth, and embrace his call as Savior. Jesus went to John to be baptized to show us the way of Baptism. It is important to remember that the Baptism by John is not the Baptism you and I have had. We have been Baptised into the life, death, and resurrection of Jesus and it is through this truth that we are called to live our lives. Jesus’ Baptism is filled with symbolism. First, when Jesus was baptized it symbolized his own death and resurrection. For in Luke 12:50, Jesus said, But I have a Baptism to undergo, and how distressed I am until it is accomplished! Luke 12:50 Then later Matthew 20:17–22 and Luke 18:31–34 reveal that He referred to His death and resurrection for the forgiveness of our sins. This why we say as we bless the water of Baptism, In it your Son Jesus received the Baptism of John and was anointed by the Holy Spirit as the Messiah, the Christ, to lead us, through his death and resurrection, from the bondage of sin into everlasting life. (BCP pg. 306) Second, Jesus symbolically identified Himself with every sinner when He was baptized. For He would bear our sins in His own body (1 Peter 2:24; 3;18). John’s Baptism symbolized a man’s or woman’s sorrow over his or her sins and the desire to be cleansed from sin. But it did not actually cleanse or forgive sins. The cleansing of sins is not accomplished by immersion into water, the pouring of water over a person, or sprinkling with water; it is accomplished by the sacrifice of Christ and our participation in his sacrifice. Third, by being baptized, Jesus established the pattern that every believer should be baptized as a symbolic act that they have died to self and became a new person (Romans 6:1-4; 2 Corinthians 5:17; Galatians 6:15; Ephesians 4:24; Colossians 3:10). As St. Paul wrote to the Romans, Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through Baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. (Romans 6:3-4) And Jesus commanded us to continue this practice: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age (Matthew 28:19-20). Baptism symbolizes the doctrinal reality. The Holy Spirit regenerated us (Titus 3:5). We are no longer slaves to sin, and we are now slaves to righteousness (Romans 6:7, 18, 20). Believers are new creatures in Christ. Fourth, Jesus also affirmed John’s Baptism was a symbol of preparation for the coming of the messianic kingdom over which He would rule as king. John was the forerunner for the coming Messiah, or Christ (Luke 1:17). This affirmed as the fulfillment of the prophesy in the book of Isaiah is restated in Mathews Gospel, “Repent, for the kingdom of heaven is at hand.” Matthew 3:2 By submitting to John’s Baptism, Jesus symbolized His coming ministry as the suffering servant (Isaiah 53) who would die for the sins of the world so that others could become righteous. Thus He “fulfills all righteousness.” He follows the call of the Father and witnesses to perfect obedience for us to follow. Fifth, Jesus is Baptized as a witness to the Divine Trinity. Christ’s Baptism remarkably shows all three Persons of the Trinity at the same time: the Son being baptized, the Holy Spirit descending, and the Father speaking from the heavens. In this event, the Father and the Holy Spirit confirm the deity of Christ, and Jesus submits to his Father’s will. So, how do we live out our Baptism in the light of Jesus’ own witness? We understand the significance and purpose of Christ's Baptism. We must accept our Baptism as the gift it was. Buried with Christ and rising to new life here in this earthly plane, we can we understand the significance and purpose of a believer's Baptism. We have been transformed and are being transformed into the likeness of Christ. The Church is our spiritual home where we are called to grow and draw closer to our Savior. We thank you, Almighty God, for the gift of water. Over it the Holy Spirit moved in the beginning of creation. Through it you led the children of Israel out of their bondage in Egypt into the land of promise. In it your Son Jesus received the Baptism of John and was anointed by the Holy Spirit as the Messiah, the Christ, to lead us, through his death and resurrection, from the bondage of sin into everlasting life. We thank you, Father, for the water of Baptism. In it we are buried with Christ in his death. By it we share in his resurrection. Through it we are reborn by the Holy Spirit. Therefore in joyful obedience to your Son, we bring into his fellowship those who come to him in faith, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit. (BCP pg. 306-307) Celebrant and People We receive you into the household of God. Confess the faith of Christ crucified, proclaim his resurrection, and share with us in his eternal priesthood. (BCP pg. 308) Peace in Christ, Fr. Bill+ The days after Christmas can be a letdown. For weeks, sometimes months in advance, we prepare for the coming of this single day. We write Christmas lists, gather lists from others, go shopping for gifts, put up decorations, listen to seasonal music, plan elaborate meals, arrange travel plans, light candles on the Advent wreath, and then the day comes and goes in 24 hours just like any other day. Then what?
All of that build-up for a brief few moments that swiftly join the stream of ordinary time leaves us with a sense of both fatigue and bewilderment. What comes next? Christian theologian and mystic, Howard Thurman**, viewed the days after Christmas from a spiritual perspective. He wrote a poem, “The Work of Christmas Begins,” to express his sentiments. Properly understood, our work is only just beginning after Christmas. Followers of Christ have been commissioned to walk the path he did: to bind up the broken-hearted; to preach good news to the poor; and to proclaim liberty to the captives. With the incarnation and the Godmade flesh, we have a deeply-altered and imperative “to-do list” far outlasting our greenings, merriment, and gift-giving. Christmas brings the incarnate God, the Prince of Peace, to humanity. In this prince’s kingdom mercy, justice, and love reign. As citizens of this heavenly kingdom and members of this royal household, Christ’s followers serve as ambassadors of this kingdom ethic. Now, in the days after Christmas, our work is only just beginning. From The Mood of Christmas and Other Celebrations by Howard Thurman: When the song of the angels is stilled, when the star in the sky is gone, when the kings and princes are home, when the shepherds are back with their flocks, the work of Christmas begins: to find the lost, to heal the broken, to feed the hungry, to release the prisoner, to rebuild the nations, to bring peace among the people, to make music in the heart. So much of the Christmas season is shaped by commercialism, hedonism, and sentimentalism. But the true significance of Christmas is more than a sweet story of the miraculous birth of a baby who was immediately worshipped by shepherds and, eventually, by the magi. As Thurman suggests, we have not properly celebrated Christmas unless we have committed ourselves afresh as the hands and feet of Christ, Jesus' ambassadors to a world in need. Led by the example of Christ, reflecting on his commission by the Prophet Isaiah 58:6-8, inspired by the great commission in Matthew 26, let us get to work. This is the kind of fasting I want: Free those who are wrongly imprisoned; lighten the burden of those who work for you. Let the oppressed go free, and remove the chains that bind people. Share your food with the hungry, and give shelter to the homeless. Give clothes to those who need them, and do not hide from relatives who need your help. “Then your salvation will come like the dawn, and your wounds will quickly heal. Your godliness will lead you forward, and the glory of the LORD will protect you from behind. Now that Advent has been observed and Christmas has been celebrated, in both secular and religious ways for most of us, let’s get on with the work and blessing of Christmas. Then, we will have truly celebrated the birth of Jesus. Doing the work of Christ, Fr. Bill+ ** Howard Thurman (November 18, 1899 – April 10, 1981) was an influential African American theologian, author, philosopher, educator, and civil rights leader. He spent more than two decades as a Dean of Chapel, first at Howard University and then at Boston University (where he was the first African American to hold this position at a majority-white U.S. university), wrote more than twenty books, and in 1944 co-founded San Francisco’s Church for the Fellowship of All Peoples: the first integrated, interfaith religious congregation in the United States. "I am about to do a new thing. Now it springs forth. Do you not perceive it? I will make a way in the wilderness and rivers in the desert." Isaiah 43:19
God spoke through Isaiah to encourage the Jewish people, dashed across the known world, and held captive in Babylon. God was reaffirming the reality that God is always present, always active, always there. The Children of Israel had gotten themselves into their own distress by ignoring, even disbelieving, this very truth: God is with us. Through the long, hard years of exile, God must have seemed far away uncaring. Those held captive wanted one thing more than any other: to be set free. They could not embrace the reality that they already were. The Word of God spoke to the Israelites imploring them to be aware of God’s presence in every minute of their lives. More than not, though, they thought this meant looking forward to the fulfillment of prophesy, the coming of the Messiah. Taking this passage, not as a foretelling of a future event, but as a present illumination, we understand that God is speaking to us as well. "I am about to do a new thing. Now it springs forth. Do you not perceive it?” God is always in the business of starting over. In this verse, God tells his people that after their release from Babylonian captivity, He would do a “new thing.” In Hebrew the word for “new thing” is chadash. It refers to something that has never happened before or something that has not existed before. Every moment is a Chadash--every heartbeat, breath, and sensation. When God was incarnate and became man, he not only paid the price for our sins but paved the Way for the Holy Spirit to dwell with us always. That same Spirit is moving through our lives doing Chadash all the time: “Do you not perceive it?” This is the call of God through time, to see and know in the minute the gifts we have been given and the instruction we are receiving through the Holy Spirit. Our captivity, as the children of Israel, is our false belief that we receive the world and all that is in it in the same way all the time. We think this way because we feel the same about the events of our lives. The same night routine, the same coffee taste, the same response from the one we love, always the same. But God is not limited to how we feel; in fact, God is present to break us out of this delusion and set us on the Way to spiritual awareness and true joy. The desert we trod is the perceptions we have created or embraced. Our desert is the “same old thing” and Jesus waiting for us when we pray. God has told us that the Holy Spirit will make our deserts bountiful, green, flowing with the river of life, all we need do is expand our perception. Jesus said, “those who eyes to see and ears to hear” will understand these things, he was simply saying that those who are willing to submit to that which is greater than themselves will receive it. “Forget the former things; do not dwell on the past.” Isaiah 43:18 Letting go of our feelings about what has been and opening up our minds to who is with us, we will see and we will hear. The Holy Spirit, as the Word proclaims through Isaiah, I am doing a new thing, the new things God declares are nothing less than the restoration of our spirit and soul. I am with you always, even unto the end of the world. (Matthew 28:20b) Jesus is with us, and we need to look and listen—always. O God of the cradle and of the cross, Grant that during Christmas this year, we may have something more to show for our running about than tired feet, unwrapped presents and regrets for cards not sent. Help us to know that in Immanuel, you are always with us. Help us to be aware that if we look for you we will surely find you – but often in unexpected places and in unexpected people. And above all, help us to finish the Christmas story again this year by bowing before the cradle and worshipping beneath the cross of Jesus. In his wondrous and Holy name we pray. Amen. Merry Christmas, Fr. Bill+ O living Bethlehem! there is a word which heaven gave thee for these moments; take it up, and let it be thy ceaseless prayer;
Come, Lord Jesus! Come! The incarnation is the most substantial act to ever occur in human history. St. Athanasius, the 4th-century Bishop of Alexandria and defender of Nicene orthodoxy, wrote in his pivotal work, On the Incarnation: “For He alone, being Word of the Father and above all, was in consequence both able to recreate all, and worthy to suffer on behalf of all and to be an ambassador for all with the Father. For this purpose, then, the incorporeal and incorruptible and immaterial Word of God entered our world” (On the Incarnation, 2.7-8). Athanasius understood that God incarnate changed everything as only God could. When the Word (2nd Person of the Holy Trinity, God) became flesh and dwelt among us (John 1:14) God opened the door to eternal life. The Incarnation made God accessible and knowable in the flesh. As a child born in lowly estate, God offers himself by living and being with us. Jesus is not distant, but intimately connected with us and all his creation. The writer of Hebrews says, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15 ESV). Athanasius again says, “The Savior of us all, the Word of God, in His great love took to Himself a body and moved as Man among men, meeting their senses, so to speak, half way. He became Himself an object for the senses, so that those who were seeking God in sensible things might apprehend the Father through the works which He, the Word of God, did in the body” (3.15). For Christians eternal life in assured through the life Jesus lived and the way he died. We are blessed to know what comes next, but we are also called to live this blessing in our earthly lives even as Jesus lived his. We gather for worship and fellowship in thanksgiving for the call to worship and gather, as Athanasius says, “Worship, then, the Savior “Who is above all” and mighty, even God the Word, and condemn those who are being defeated and made to disappear by Him. When the sun has come, darkness prevails no longer; any of it that may be left anywhere is driven away” (8.55). Christ came and brought with him grace, forgiveness, and love; these are the things to share with one another, especially at Christmas. We live daily in the light of the Incarnation, blessed to know and share the love of Christ with one another—as is our calling. As blessed Athanasius said, “Now, therefore, when we die we no longer do so as men condemned to death, but as those who are even now in process of rising, we await the general resurrection of all, “which in its own times He shall show,” even God Who wrought it and bestowed it on us” (2.10). As you enter into the Incarnation celebration this year, pray to be touched by the Holy Child and to be transformed by his love. The Son of God has become small to make us great; He has been given to us so that we may give ourselves to Him. He has come to show us His love so that we can respond with ours. Let us receive Him with affection. Let us love Him and turn to Him with all our needs. - St Alphonsus de Liguori, Meditations on Advent, Christmas, and Epiphany Lord Jesus, Caress me with Your tiny hands, embrace me with Your tiny arms and pierce my heart with Your soft, sweet cries. Let Your goodness Lord appear to me, that I made in your image, conform myself to it. In m) own strength I cannot imitate Your majesty, power, and wonder nor is it fitting for (me) to try. But Your mercy reaches from the heavens through the clouds to the earth below. You have come to me as a small child, you have brought me the greatest of all gifts, the gift of eternal love. Caress me with Your tiny hands, embrace me with Your tiny arms and pierce my heart with Your soft, sweet cries. -St. Bernard of Clairvaux- I am praying you have a restful and blessed Incarnation celebration, Fr. Bill+ I showed this study to a friend of mine and his response was, “only 27%? That’s not bad.”
Yes, it says 27%; but that’s 27% of people that are so stressed that they “CANT FUNCTION!” The numbers for debilitating to distracting daily stress range 60 to 80%. Politics, the economy, the environment, personal relations, job security, educational opportunities, and so many more reasons were given as the sources of fear and stress. In a world that is breeding chaos and uncertainty, how do we find peace? (see full report here: https://www.apa.org/news/press/releases/stress/2022/concerned-future-inflation ) Anxiety or Peace: It’s Your Choice To find the answer to this question we start with St. Paul. While Paul was in prison in Rome, facing probable execution, he wrote a letter to the Church in Phillipi. Paul, more that most, had legitimate reasons to be anxious, but he wrote to comfort the Philippians in their need. In Philippians 4:6, Paul wrote, “Do not be anxious about anything,” implying that anxiety was a choice. Paul reminds the Philippians, and us, that living in this world will present challenges and unavoidable confrontations. The reality of living is to be in conflict; the question is how we will deal with this truth. So, how do we get “the peace that surpasses all understanding” that Paul speaks about? Paul directs us to call on God through prayer. We can turn to a lot of different people or places or philosophers to try to get help with our anxiety. The best place is to turn to God. Like all things, calling on God is a choice, we decide what call we make. We can make a call to Google, or artificial intelligence, or some book that we have read, or some person. Or we can turn to God in prayer and call out for help and comfort. We know that anxiety is created in us as we respond to events around us. Our response is the root of fear and anxiety: by choosing God in prayer, peace becomes the possible outcome of our choice. Communion and fellowship with God leave no room for anxiety! Picture a raging storm around a mountainous rock-face, anywhere up in the highest peaks. In the middle of that rock-face, is a crevice, which extends far enough into the rock to enable a bird to sit on her clutch of eggs in a firmly secured and comfortable nest without so much as a puff of air ruffing her feathers. The storm is raging all around her, but here she sits, in absolute peace and quiet, patiently waiting for the storm to pass. I would suggest that this illustration describes the peace that surpasses all understanding that God promised. Peace is not the absence of war, turmoil, and trouble, as the prophet Isaiah promised. It is in the midst of a raging storm that Isaiah references, the days of God’s people during the terrifying Assyrian aggression in Isaiah 9. Isaiah promises a Son, given by God and being born into the human world; specifically, the Jewish world (Isaiah 9:6). The phrase “unto us a Son is given”, in the Old Testament emphasizes a unique gift of God. In Isaiah 9:6 this Son is given four names: Wonderful Counselor (Pele-Yoeitz), Mighty God (El-Gibbor), Eternal Father (Avi-Ad), Prince of Peace (Sar-Shalom). These four names are all used elsewhere in the book of Isaiah and in each case, they are used of God, never of man. For example: the name “Prince of Peace”: Isaiah 26:3 says “The steadfast of mind you will keep in perfect peace…” The object and subject of the sentence is God’s self. Again, in Isaiah 26:12 the work of peace is attributed to God: “Lord, you will establish peace for us…”. Indeed, in the Book of Isaiah, the title “Prince of Peace,” always refers to God and the works of God. Isaiah 9:6 presents us with a Being who is both God and man. Isaiah 9:7 shows us that this person is the Messiah of Israel: He is to sit upon the throne of David. Isaiah 9:7 is a reaffirmation of the Davidic covenant. In the Davidic covenant, God promised David four things:
So, how do we get “the peace that surpasses all understanding” that Paul speaks about? Like the bird, sitting comfortably in her nest in the midst of the storm, believers in Christ know that, because of sin, the storms will always rage around us. We know that we are unable to manufacture peace in a world where there is no real peace. We seek a peace beyond and above the world; we seek peace from God, through the sacrifice of Christ. Prayer is the key to peace, but in truth, the peace we seek and can receive, is simply a byproduct of the real action of prayer. Prayer is the path to intimacy, the conversation of love—with Jesus. The closer we get to Jesus the greater our peace and eventually, a peace which is not affected by the world we live in. Our peace is from God, which is freely given and absolute, though we may not understand it. Our familiar New Revised Standard translation of Philippians 4:6-7 says, Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. I love the Passion Translation; live through these words and be at peace. Philippians 4:6-7 The Passion Translation (TPT) Don’t be pulled in different directions by the world or worried about anything. Be saturated in prayer throughout each day, offering your faith-filled requests before God with overflowing gratitude. Tell him every detail of your life, then God’s wonderful peace that transcends human understanding, will guard your heart and mind through Jesus Christ. In the peace of Christ, Fr. Bill† I am feeling blue, Sarum Blue that is.
Prior to A.D. 313 when Constantine was recognized as Emperor, Christianity was an illegal religion. Misunderstood and persecuted, Christians worshipped in secret and suffered in public. When Constantine ascended to the throne, he proclaimed Christianity the preferred religion (as he had become a Christian) and made the persecution of Christians illegal. Additionally, he helped spread the religion by bankrolling church-building projects, commissioning new copies of the Bible, and gathering theologians from all over the world to record the faith’s doctrinal proclamations. Until 313, there was no universal date or even the formal celebration of Christmas. Notable Church Fathers such as Origen (d.255), St. Irenaeus (d. 202), and Tertullian (d. 220) do not include Christmas or its date on their lists of feasts and celebrations. After Constantine’s proclamation the church began to recognize existing practices and establish dates and celebrations for important events of the faith. During this time, the church fixed the date of Jesus birth as December 25th based on the supposed event of the Annunciation nine months earlier on March 25th. In A.D. 354 a record was found of church Bishops in which was written: "25 Dec.: natus Christus in Betleem Judeae"—December 25th, Christ born in Bethlehem, Judea. Subsequently, this is recorded as the first celebration of Christmas, December 25, 336. Once December 25 became Christmas, the period prior to the celebration evolved in significance as a time of preparation. Advent means “coming or arrival,” and the reason for the season is anticipation and preparation for the birth of the Christ child and His second coming. In these years of the early church, Advent was also a season for candidates to prepare for church membership through Baptism. As the seasons of the church were further solidified, purple was the logical color for Lent based on two points: first, during His passion, Jesus was dressed in a purple robe. This robe (presumably) belonged to Herod, as the purple color represented royalty and royal authority. Second, Jesus was proclaimed (mockingly) as the King of the Jews, an ironic proclamation as Jesus is the King of kings and Lord of lords. The Lenten purple is a blood purple or maroon purple. Advent also used purple laced with blue to represent the Birth of the New King. By the eighth century, the Mozarabic church in the east was using “sarum blue” as the color of Advent as were members of the western church by the eleventh century. The Sarum Rite (liturgical rite of the established church prior to the Reformation) was the original basis for the liturgy of the Anglican Book of Common Prayer and where Sarum Blue was used for the color of Advent. Early art shows church leaders in ornately decorated blue robes. Shades of blue symbolize royalty, the coming of the King, hope, the night sky before dawn, the sea before creation, and Mary. Remember early dyes were made from nature. Some historians suggest that northern European dyes were made from berries that produced blue while southern Europe was able to make purple dyes. Tradition puts the rose-colored candle in the Advent wreath—not to symbolize Mary, but to reflect the lessening emphasis on penitence, the nearing of the end of the fast, the pending birth, and the second coming. Rose or pink represents joy. The 3rd Sunday in Advent, Gaudete Sunday, from the Latin for “rejoice,” takes its name from one of the traditional readings from Philippians which begins, “Rejoice in the Lord always.” At Creator we are blessed to have Sarum Blue as our Advent color. All our Advent paraments were given to the Glory of God in thanksgiving for the earthly life and in loving memory of Shirley Hardy. In anticipation, Fr. Bill+ Advent, from “adventus” in Latin meaning “coming,” is the season of the four Sundays and weekdays leading up to Christmas. It is a season of preparation for the celebration of the birth of Jesus Christ at Christmas and a preparation for the Second Coming of Christ.
The Advent season reminds us that the church is in its “last days.” As God’s people wait for the return of Christ, the “Second Coming,” the church looks back upon Christ’s First Coming in celebration. This tension of living in anticipation of the return of Christ while at the same time celebrating his incarnation is at the heart of Advent. To balance both the remembrance and anticipation experience during the season, the first two Sundays in Advent (Dec. 3 to Dec. 10) look forward to Christ’s second coming while the last two Sundays (Dec. 17 to Dec. 24) look backward to remember Christ’s first coming. From Dec. 3 through Dec. 10, the scripture readings focus on prophecies of Christ’s coming and return in judgment, while readings for Dec. 17 through Dec. 24 focus on preparations for the Nativity of the Lord at Christmas, according to Christianity. The season of Advent affords us many opportunities to reflect and celebrate. Fasting is encouraged throughout Advent as an act of humility and service to God. Abstaining from food or some foods for some period (you choose) is a physical sacrifice; an unavoidable reminder of who we are and to whom we belong. The third Sunday of Advent (known as Gaudete Sunday) is commonly marked by the use of rose-colored candles and vestments, according to the United States Conference of Catholic Bishops. During the holiday season, priests wear purple or blue and churches may include a more modestly decorated altar. In Church (and you can make or buy one for your home) we add the Advent Wreath to our worship. The Advent wreath first appeared in Germany in 1839 when a Lutheran minister working at a mission for children created a wreath using a wheel of a cart. He placed twenty small red candles around the wheel and four large white candles inside the center. The red candles were lit on weekdays and the white candles were lit on Sundays. Not having any spare cart wheels lying around, we have simplified this to four candles: three blue and one rose (pink) representing Advent Sundays, and one white candle at the center for the Birth of Jesus. With a circle frame to hold them, the Advent Wreath frame is covered by evergreens, symbolizing everlasting life in the midst of winter and death. The wreath reminds us of God’s unending love and the gift of eternal life he makes possible. Sometimes additional decorations like holly and berries are added, their red color pointing ahead to Jesus’ sacrifice and death; or pinecones, symbolizing the new life Jesus brings through his resurrection. The blue candles symbolize the prayer, penance, preparatory sacrifices, and good works undertaken during this time. The rose candle is lit on the Gaudete Sunday, the Sunday of rejoicing, to celebrate the faithful reaching the midpoint of Advent and the proximity of Christmas. Liturgically, the four candles represent hope, faith, joy, and peace and are lit in an order that symbolizes the expectation and hope surrounding the lord’s first coming into the world and anticipation of his second coming. The fifth white candle in the middle of the wreath, lit on Christmas Day, celebrates Jesus’ birth. As a tradition, a display representing the Nativity is placed near the Altar. A Nativity is a wonderful reminder of the harsh reality of the world Jesus was born. It also reminds us of the hope God has for us and the innocence and purity of the love God gives. A Chrismon Tree is also placed near the Altar, the witness of which is described by Mrs. Harry W. Spencer, the creator of this tradition: “I realized Christmas was the birthday of the Christ Child. Let us honor the Child, the Person He is…it occurred to me that by using these early symbols of our faith to decorate the tree, we would bring out distinctly the real reason we celebrate this day of the year. I hoped such a tree would not only be worthy of being placed in the Lord’s house, but would also contribute to the spirit of worship in this holy seasons.” “Chrismon” (Kriz’mon) is a combination of parts of two words: CHRISt and MONogram. A Chrismon is just that, a monogram of Christ. Originally all Chrismon were made in a combination of white and gold. White, the liturgical color for Christmas, refers to our Lord’s purity and perfection; the gold, to His majesty and glory. While this full expression is in the Church, you too could dedicate a portion of your Christmas tree to reflect this tradition. The Advent season invites us to step away from what can be a frenzied time of parties, shopping, and holiday noise to consider how we commemorate the Birth of Jesus and to reflect on the triumphant return of Jesus at the Second Coming. Anticipating the beautiful Blue of Advent, Fr. Bill+ Albertus Magnus
Dominican friar, philosopher, scientist, bishop, saint and Doctor of the Church “The one who cleaves to God is indeed translated into the light, while the one who clings to the world is in the dark. So our supreme perfection in this life is to be so united to God that all our soul with all its faculties and powers are so gathered into the Lord God that we become one spirit with him, and remember nothing except God, aware of and recognizing nothing but God.”—Saint Albert the Great Albert was born in Germany in 1206. His family home was a castle and he could afford the best education—even the new universities that were being opened throughout Europe. Albertus was interested in everything. He was fascinated by the relationship between faith and science. He studied astronomy and biology and loved logic and math. He pored over maps and hiked in the mountains to learn more about geography. He was the kind of student who challenged teachers to prepare lessons that satisfied his need to learn. When Albert graduated, he joined the Dominican order over his family’s objections. This great student became an even greater teacher. He taught at the universities of Paris and Cologne. One of his most famous students was Thomas Aquinas, who was later canonized as a saint. We believe that Thomas’ study of philosophy with Albert helped prepare Thomas to write his famous theology books which are still studied today. Albert also helped Thomas in another important way. Thomas was a large man and very shy. People called him a “dumb ox,” but Albert said that if Thomas was an ox, he was one whose bellow would be heard throughout the world. Albert helped Thomas to understand that God had given him the gift of intelligence he could use to help others know and love the Catholic faith. Albert built up Thomas’ self-confidence so that he could believe in his own talents. The people of his time (priests, Church officials, professors, students, and even kings) gave Albert the nickname “the Great” (Magnus), a rare honor among the living. Albert was also referred to as a "doctor universalis," which refers to the extensive knowledge - today we would say encyclopedic, of this Dominican Friar; and “Doctor expertus” for the depth of his knowledge on single topics. An authority on the natural sciences, Albert carried out botanical, mineralogical, and metallurgical studies, becoming known for his systematic descriptions and alchemical experiments, such as the pure representation of arsenic. These achievements established him as one of the most important medieval natural scientists. No other scholar of the 13th century surpassed Albert in the universality of interests, knowledge, and intellectual output. As a scientist, he strengthened the philosophical foundation of theology and advocated a philosophy independent of theology. As a theologian, he laid the foundations for reconciling Aristotelian philosophy with the Christian faith and illuminated pathways to God through self-awareness. Albert was made a bishop in Germany, but he resigned after only a few years. He was an adviser to the pope but asked to return to science, to learning, and teaching. Albert died at the age of 74, leaving behind a treasury of 38 books and 70 treatises; about 22,000 printed pages, to help us better understand the world God created for us to care for and to use wisely. Search “Albert the Great” on YouTube and enjoy one of his many books now in audio form. The Saints of the church can teach and inspire us to seek a deeper relationship with God. Be inspired. Learning and growing, Fr. Bill+ "Surely blessing I will bless you, and multiplying I will multiply you." - Hebrews 6:14
Dear Creator Family, I certainly don’t want to start with “fear” in a letter about Thanksgiving and stewardship, but that is, perhaps, a realistic place to begin. In a recent conversation with a colleague, the topic turned (as it does these days) to church attendance. Expressing trepidation and fatigue, my colleague coined a new word: “smallifying.” We shared a bit of a chuckle and also a deeper sorrow at the trends in parish life and participation. Each year, the harvest is smaller. The trends in our Church are mirrored by churches across the Dioceses and the nation. That being said, though, it does little to change the way we feel. Confusion, trepidation, reticence, fear—all of these emotions have been shared with me in conversations like the one I spoke of. In the face of what we are now calling the “new normal,” how do we rise above and overcome these negative and bewildering thoughts? As people of faith we are called, not to culture and the fears it fosters, but to the Heavenly realm where the peace of God sustains all. God is not curtailed or discouraged by the fleeting “chances and changes” of this world. God’s presence is eternal and changeless, and God invites us into God’s own changelessness through the intervention of the Holy Spirit. Though it’s not always easy, we need not be wearied, but rather filled with joy as we praise God in Christ Jesus for all that we are and all that we have received! Remember that the earliest stories of the Bible speak of God doing one of two things: multiplying or saving. God multiples our days; doubles our companions; prospers our labors; and numbers our loved ones as the stars. And then, whenever we’ve squandered or hoarded, neglected or idolized, forgotten the promise, or relinquished the birthright, God moves in salvific ways to preserve and protect. Why would it be any different for us? We ask, what does the world hold in store for Creator? Instead, we can choose to proclaim, “Through whatever comes I will hold fast to my faith and proclaim the Year of the Lord’s Favor!” There’s a reason we are the Church of the Creator. We are God’s own creation, and we are loved and cared for regardless of worldly circumstances. The shadow of failure, fear, and destruction is obliterated by the blazing Light of Christ, and it is in that light we stand. We do not know what will happen in the world next year but do know that we will overcome through the love of Christ. Our faith is not dictated by trends or manipulated by opinion; our faith is a gift from the God who is the same today, tomorrow, and forever more. In the face of that which confronts us we proclaim Christ Crucified! Christ Raised! Christ Ascended! Christ with US! We will not trade our faith for fear or compromise our Savior for appeasement. As we enter the new year our plans have not changed. We are the hands and feet of Christ, and God’s witness of love and life to all who are in need or distress. We give of ourselves, not in response to the world—in hopeless resignation, but as proclamation to God: affirming and in thanksgiving for all that God has blessed us with. We will be passing out Stewardship Cards this Sunday and will celebrate our new year’s commitment on the First Sunday in Advent, December 3rd at the 10:30 service. A financial commitment to our parish is the way we lay down fear and take an active role in prospering our parish to do what Christ has commanded and commissioned us for: to love and serve in His name. It’s also, literally and frankly speaking, how we operate at all. With the stated promises of its parishioners, a parish finance committee meets and lays out the possibilities for the coming year. It goes without saying that we have a fish- and loaf-multiplying God. It goes without saying that faith as small as a mustard seed moves mountains. But I say in that case, let us give freely and wholeheartedly and with the full expectation that God will multiply even the smallest pledge. If you prefer to make your pledge online, please CLICK HERE. God’s presence is eternal and changeless, and God invites us into God’s own changelessness. It is from this place of love and promise that we reach out in God’s name. Let there be nothing small about our gratitude. Let there be nothing small in our giving. As you prayerfully consider your Stewardship commitment this year, remember what Jesus told us, “It is I, be not afraid.” Steadfast in Christ, Fr. Bill+ |
AuthorFather Bill Burk† Archives
March 2024
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