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The following sermons are from recent months, in reverse order - with the most recent one being the first one below.
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February 19, 2012 Quinquagesima Collect: p.122 OT: Deut. 10:12-15, 17- 11:1 Epistle: I Cor. 13: 1-13 Gospel: St. Luke 18: 31-43 A sermon by the Rev. Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia. “If… I have not charity, I am nothing” (I Cor.13: 2) All of the epistles for the three Sundays in the Pre-Lenten season are from Paul’s letters to the Corinthians. Today’s very familiar epistle reading from Paul’s First Letter to the Corinthians was written at a time when Paul was trying to get a “handle” on the prophesying and the speaking in tongues that were occurring in the Church at Corinth. Many of those who were doing these things were only trying to make themselves more visible – in other words, they were “showing off.” Apparently, the Corinthians liked these loud, dramatic, and sensational activities. This section about “Faith, Hope, and Charity (or Love)” is tucked in here between his discussions of those actions. As I reviewed this epistle selection, I recalled that in my seventh or eighth grade English class, we had to memorize and recite this passage in front of the class. Quite a change from the schools’ attitude toward anything religious today! One of the points Paul makes, is that any such showing off – “grandstanding” – is divisive to the church – disturbs its unity. It appears that these people have been shouting to get the floor, and then have been unwilling to yield to one another. Paul points out that this is not an example of “charity” – this is rudeness! This “charity” or “love,” as it may be translated, is a state of grace, and certainly implies a sense of kindness toward our fellow men – or our fellow church members, in the example used in this epistle. It is a love of God and man. Paul tells these people that if one has all the knowledge in the world, if one has a really marvelous gift of speaking, even if one has tremendous faith – and does not have that “charity” – he is nothing! Now, when we use the word “charity,” we might think it means merely giving aid to those less fortunate, or just being nice to one another, but the word as used here by Paul, has a much deeper meaning than that. It seems to have more to do more with motive. One can give all sorts of help to the less fortunate, but if it is done for any reason other than purely for the love of God and man, it is not the “charity,” of which Paul speaks today. This “love” or “charity” is not in itself benevolence, but it produces benevolence. It is not the result, but the attribute that produces the result. Charity is not just the bestowing of alms or material goods, but the internal desire to do so out of love and compassion. In the Holy Communion service, the invitation to confession addresses those “who do earnestly repent, and are in love and charity with (your) neighbors…” This use of the word “charity” does not mean that you have to give something tangible to your neighbors. It means that you hold them in a special place of love, fellowship, and friendship, in your heart and mind. Because of that feeling, you will want to do things for your neighbor. Paul compares “faith,” “hope,” and “charity,” and takes a look at “prophecy” and “knowledge” also, but makes it clear that “charity” or “love” is the greatest attribute of all. One way of looking at this is as Paul does and to consider the permanence of these characteristics that are mentioned in the epistle. In particular, what happens with them as we reach the heavenly kingdom? Perhaps so doing will help understand why “charity” is the most important of these. The gift of prophecy might be nice, and certainly seemed important back in those times, but Paul says it is quite secondary to having this “charity” – this special love of God and man. Speaking in tongues was thought to be a great gift, but if one has not “charity,” it is just a lot of noise like a cymbal or clanging gong. Neither of these will be of any importance in the heavenly kingdom – but “charity” will still have a major function! Faith and hope are important to us while we are here on earth – without them we could not survive! But, once we have achieved entrance into the heavenly kingdom, they will not be necessary – we will have accomplished that for which we hoped and that we had faith that we would receive! But “charity” – “love of God and fellow man” will still come into play! There will still be God for us to love! Unlike many of the spiritual gifts, love will never be outmoded, unnecessary, or eliminated. “Charity never faileth,” we read. The New English Bible translates this reference to permanence as “Love will never come to an end.” That is the reason Paul assigns so much importance to “charity” – to “love.” We need it now and forever! Paul next compares our spiritual development with that of a child. So often, people comment on not being able to understand or accept various aspects of the Church’s teachings, or the mysteries surrounding scripture. The Church teaches that we are not supposed to know and understand everything! We are expected to accept some things on faith! Paul emphasizes this with the comparison to childhood. Children are not expected to comprehend like an adult. We are “spiritual children” at this stage of our lives. Since we are children, we speak like children, we think like children, and we understand like children. Until we reach the heavenly kingdom, we will not be able to do these things like adults! Everything is a bit cloudy to us right now. Anyone who claims to understand it all is thinking and speaking more like a child than we are! We are looking into a dim, fuzzy mirror, and the reflection coming back to us is not at all clear. We don’t see the whole picture, don’t have full understanding – and that is the way God has arranged it! When we become adults – and here that means when we have reached the final reward – when we join God in the heavenly kingdom – only then will we “put away childish things,” and become men. These childish things include these “crutches” of “faith” and “hope” and all of the lesser “toys” that we lean on and seem to need at our stage in the journey through life. Paul seems to say that complete maturity will not be achieved until we see the Lord face to face. At that time we will not only achieve complete maturity but perfect knowledge. No longer will we be “in the dark.” No longer will such crutches as prophecy or speaking in tongues be helpful or needed. No longer will we have to figure out what scripture means. It will be clear to us at that time. The beautiful collect for Quinquagesima sums it up very thoroughly. “O Lord, who hast taught us that all our doings without charity are nothing worth,” admits right off, that “charity” is absolutely essential. We next ask that the Holy Ghost may “pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whomsoever liveth is counted dead before thee.” Charity is the most important virtue, and is the “glue that bonds peace and all of the other virtues.” “If… I have not charity, I am nothing!” Amen Hymns: Processional: 158, 2nd tune – “O splendor of God’s glory bright” Gradual: 517 – “Thine arm, O Lord, in days of old” Offertory: 404 – “My God, accept my heart this day” Communion: 201– “Strengthen for service, Lord, the hands” Recessional: 567 – “Lead us, heavenly Father, lead us”
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February 12, 2012 Sexagesima Collect: p. 120 OT: Isaiah 50:4-10 Epistle: II Cor. 11:19-31 Gospel: St. Luke 8:4-15
A sermon by The Rev. Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia.
“Ye suffer fools gladly, seeing ye yourselves are wise” (II Cor. 11:19)
Paul sounds pretty “fired up” in this epistle lesson for today – part of his Second Letter to the Corinthians. “Ye suffer fools gladly, seeing ye yourselves are wise” (II Cor. 11:19) – or we might say, “You put up with fools gladly, since you think you are so smart.” There is a touch of sarcasm as he writes this letter to the congregation at Corinth. Perhaps he had reason to be upset – although this is out of character for him. Paul seldom boasted of his own accomplishments in the face of hardships, as he did here. Let’s look at the circumstances that provoked this response.
Paul had formed this congregation in Corinth in approximately 50 AD, on his Second Missionary Journey (49-52 AD). Corinth was a very active trade center, and the capital of the Roman Province of Achaia. It was known for its immorality, paganism, and “loose living.” Paul was there only about a year or a bit more – maybe two years – and in that short time, he established this church in the middle of this unlikely population. His getting it underway in that short a time is amazing – but especially so in an atmosphere such as that of Corinth.
Some of the members were prominent Jewish converts, but a large number of them were Gentiles. Apparently, the group was doing well – and then some Jewish teachers appeared on the scene – after Paul had left – and trouble began to “brew.” With their not-too-solid background, the congregation was too easily swayed, and shortly, these Jewish leaders were undermining Paul’s teaching, assuring the group that the important thing was adherence to Jewish Law – more so than behavior and morality and honesty in business dealing. These men actually were enemies of Paul, attacked his character personally, and accused him of being fickle, proud, a little lazy and ineffective, not a good speaker and not at all qualified to be an apostle of Christ. When he received word of all of this, he wrote his First Letter to the Corinthians – probably while in Ephesus – scolding and berating the congregation for its behavior, and pleading for a return to Christian principles. And, he sent Titus to help straighten out the congregation. Titus returned with good news.
Apparently they did straighten out – at least the majority did, and when Paul received that word (by that time he was in Macedonia), he wrote this second letter to thank them for their favorable response and also to berate further the minority who had not corrected their ways. It is to these that this section today is written – and Paul was quite upset with this group, which explains his tone in the reading today.
Having blurted out this tirade in a state of anger, Paul probably would have preferred that this passage be discarded. He even admits that he is angry and consequently, “speaking foolishly”! We are fortunate in that this portion is included in this letter, for it does bear witness to just what sort of trials and tribulations Paul had to endure in his ministry.
As a side note – Paul probably wrote at least four epistles to the Corinthians. In First Corinthians, he mentions a previous letter (5:9), and in Second Corinthians (2:4), he also refers to a letter that he wrote “with many tears” out of love for them – which must have been another very strongly-worded letter of admonition, written between the First and Second Letters. These have been lost, although some authorities believe this final portion of the Second Epistle, which we heard today, actually may be from one of those others. No matter – let’s look at today’s reading, as Paul recites the story of his background, with an answer to each of his critic’s remarks.
Paul starts by reciting his lineage: They say they are Hebrews – “So am I.” They are Israelites – “So am I.” They are descendants of Abraham – “So am I.” If they are ministers of Christ, “I am more.” Paul felt that he was especially selected by God and was a bit more important than was an “ordinary” minister.
He then lists some of the hardships that he endured for his faith. Much of this was at the hands of various Jewish groups, as he had upset them with his teaching. Jewish law at that time provided for a maximum of forty lashes. In order to avoid going over the limit accidentally, thirty-nine was the number normally administered – hence the term “forty stripes save one” to which Paul refers. He was beaten with rods, stoned, shipwrecked three times – although only one is recorded in scripture, and the “deep” to which he refers, was probably being held in a subterranean jail or cell – but could refer to water – after leaping from a sinking ship.
Paul mentions his perils on water, on land, from hunger and thirst, from robbers, and from every direction. In his list, he mentions “false brethren” – obviously the Jewish teachers who had caused the problems that provoked the writing of this letter.
Paul closes with the final thought that, in addition to all of these physical hardships, he has upon him the responsibility of the churches he had in his care. That alone must have been quite an ordeal, as many of them were difficult congregations with which to work!
As we enter the Lenten season, perhaps we should consider the manner in which Paul met his challenges. Our Lenten sacrifices are minuscule in comparison – as we deprive ourselves of a meal or some little luxury, or take on some study project or prayer regimen – and that for only forty days! The collect for today, of course, had not yet been written in Paul’s time, but would have been an appropriate prayer to be used by him and should be by all of us frequently. In it, we pray, “God, we don’t put our trust in anything that we do; Mercifully grant that by thy power we may be defended against all adversity.” Thy power and all adversity! We need help in so many areas – and it is available, through God’s power!
The people of Judah, in Isaiah’s time, also could have benefited, had they been able to pray such a prayer, listen to God’s answer, and heed His commands. But, they didn’t obey. Instead, we hear God, through Isaiah in today’ lesson from the Old Testament, telling them that because of their behavior, they had divorced themselves from Him. But, although they have sold themselves and divorced themselves, God’s love for them is still faithful. He will also deliver those who will trust in Him. Here is prophecy that the Messiah will come to save them – and us! He promises, “The tongue of the learned…shall… speak a word in season.” (Isaiah 50:4) The meaning of this passage is that God Himself will so equip His Servant, the Messiah, that He shall speak as an educated scholar – remember how “astonished” the doctors and leaders were, when Jesus began to speak and teach in the Temple? Here is prophecy of that knowledge that Jesus would have. Further on in the reading, we find “I gave my back to the smiters…my cheeks to them that plucked off the hair…I hid not my face from the spitting,” (Isaiah 50:6) and “I set my face like a flint.” (Isaiah 50:7) All of this in Isaiah is prophecy of the coming of the Messiah!
The gospel reading from Luke this morning is the “Parable of the Sower” (or “the Seeds and Soils”) and it is a wonderful text for a sermon, on its own. It inspires us to examine ourselves – a good preparation for the upcoming penitential period – as we try to determine which category we are in. Are we the good ground? If not, let’s get to work and make some changes!
As we move closer to the coming Lenten season, let us keep in mind these points that we have heard this morning. Remember Paul’s unwavering faith and willingness to undergo suffering and hardship; God’s promise that He will deliver those who trust in Him; and our knowledge that we must be the “Good Soil” – and “hear the Word, keep it, and bring forth fruit with patience”!
Amen Hymns: Processional – 315 – “We gather together” Gradual – 291 – “Lord of all being, throned afar” Offertory – 410, 1st tune – “Lord, when we bend before thy throne” Communion – – 211 – “Come with us, O blessèd Jesus” Recessional – 287 – “Give praise and glory unto God"
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February 5, 2012 Septuagesima Collect: Page 118 O.T. Lesson: Joshua 1:1-9 Epistle: I Corinthians 9:24-27 Gospel: St. Matthew 20:1-16
A sermon by the Rev'd Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia
“Be strong and of a good courage…for the Lord thy God is with thee whithersoever thou goest.” (Joshua 1:6)
With these words, God turned the reins over to Joshua, to lead the two and one-half million people of the nation of Israel, after the death of Moses. This appointment was a reward from God for the unwavering faith Joshua had demonstrated as one of Moses’ chief lieutenants. For instance, of the twelve spies who had been sent ahead to reconnoiter Canaan, only Joshua and Caleb really believed that the Israelites, with God’s help, could conquer the land. Whereas Moses had become thoroughly seasoned, was multitalented, and by this time was a proven leader, Joshua, at the time of his selection, was relatively untried – perhaps his true talents and characteristics known only to God. But, through his unswerving faith, courage, and obedience to God’s word, he successfully led his people to the reward Moses had been pursuing but had not quite reached – the Promised Land of Canaan. Joshua achieved his victories through faith in God and obedience to His word, rather than by military strength or numerical superiority. Through the powers of God, he met with success, and he and his people were delivered safely into Canaan.
We find ourselves asking for the same kind of help in our collect this morning – we admit that we are sinners – that we be “justly punished for our offenses,” but ask that we “may be mercifully delivered, by His goodness.” By His goodness – not by anything we do to deserve deliverance. We try to show that unwavering faith that Joshua did, but it is not that which gains for us the final reward – it is God’s love!
The epistle this morning gives us a sports analogy to help our thinking along these lines, as we read that as in a race or other athletic contest one always should put forth his best effort. Only one contestant may win a race, but all must run as if they are to be that one. In the game of life, we actually are a bit more fortunate – there can be any number of “winners”! And we are even more blessed – the “prize” we win is of much, much more importance – there is no comparison! Paul refers to the winner in those contests receiving a “corruptible” crown – one that is perishable or susceptible to fading, perhaps as were the fresh green laurels that were the prizes in those days in athletic contests. The “prize” we seek does not ever fade!
Sometimes, when one receives a prize, he resents others also having been successful – and so it is with some of the “players” in today’s little gospel drama – “The parable of the workers in the vineyard,” which we will consider this morning.
To begin, we need to “back up” about four verses from the start of today’s reading, to get the proper perspective on this parable. We find that it was Peter who prompted this reply, by approaching Jesus and asking, “Behold, we have forsaken all and followed Thee; what shall we have, therefore?” (Matt. 19:27)
Peter’s question is disappointing, as he seems to remind Jesus that the disciples had made some sacrifices, and now wondered what they would receive in return. He asks if they are to be treated in the same manner as those who have lived questionable lives – not watching their morals, ignoring God’s wishes, and then, in the twilight of their lives, have turned to God and repented. Will those people be accepted on the same level as the disciples? Peter’s implication, although he does not dwell on it, is that such treatment would not be “fair.”
Jesus assures Peter that the disciples who have followed Him will have their place in Heaven with Him, seated on twelve thrones, judging the twelve tribes of Israel; and further, that everyone who has made the great sacrifices will receive back an hundredfold, and inherit eternal life.
However, this introduction to today’s reading ends with Jesus saying, “Many that are first shall be last and the last shall be first,” or as it is sometimes interpreted, “Behold, I shall make the last things like the first.” (Matt. 19:30) There is no preferential order, and no preferential treatment shall be given!
Then, Jesus moves to the parable – today’s reading – which seems to illustrate a real unfairness in life. Employees today would not tolerate any employer treating his workers, as did this householder. And, if he did persist in this kind of treatment, the workers would “catch on” pretty quickly – soon, all of them would soon be coming in at the last hour. No one would show up for a full day’s work. It would be devastating for any workplace.
Let’s look at the players in this parable and analyze the various interactions.
First, did those workers, who had signed on early, have a legitimate complaint? All of these were offered a specific wage for a specific amount of work. They did the work, and received the specified wage.
The next batch received a bonus, or a gift, as did the final group who signed on. That gift, or bonus, was strictly between the employer and the late-arriving employees, but it caused “murmuring” among the original group. They would have been perfectly happy with their wages had not the others arrived on the scene. Sometimes we are too concerned, too jealous, actually, about the good fortunes of others.
It is interesting that, in this parable, a definite amount was offered and agreed upon in the transaction with the first batch of workers. Others were merely told that they would be paid “whatever is right.” Surely, they must have expected less than those who worked the full term. In the same vein, we, who have been believers for a long period of time, supposedly know what our benefits will be. Perhaps newcomers to Christ will feel they are “second-class” Christians. Not so! All believers are equal in the eyes of God!
All who have run this race in an honorable, acceptable manner are eligible to win the final prize. There is no discrimination. As a matter of fact, we, who have had the benefit of God’s love and protection for long periods of time, should feel very blessed that we have had that relationship. We have had all along, that which many do not have. Perhaps we should feel a bit sorry that they did not enjoy what we have, but certainly should not begrudge them, as did the all-day workers in the parable.
The message in the parable today is that it is never too late to receive the Lord. True, the earlier, the better, but the same prize awaits all converted souls – waiting when we are “mercifully delivered,” by His goodness.
Amen
Hymns: Processional: – 577 – “Awake, my soul, stretch every nerve” Gradual: – 524 – “God of grace and God of glory” Offertory: – 560, 2nd tune – “Fight the good fight with all thy might” Communion: – 209, 2nd tune – “O saving Victim, opening wide” Recessional: – 276 – “Now thank we all our God”
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Fourth Sunday after Epiphany January 29, 2012 Collect: page 114 Deuteronomy 4:5-13, 32-40 Epistle: Romans 13:1-7 Gospel: Matthew 8:1-13 A sermon by the Rev’d Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia “The powers that be are ordained of God” (Romans 13:1) This morning’s epistle from Paul – a portion of his Letter to the Romans – opens with an admonition to respect higher authority – implying respect even to the Roman government. We might wonder – why did Paul urge respect for the Roman authority? Well, first, Paul was very proud of his Roman citizenship; and second – although he must have disagreed with Rome on many matters, he did feel that the government was “divinely instituted,” as he expressed it. “There is no power but of God,” (Romans 13:1) he writes. He felt that God allowed governments – even brutal ones such as Rome – to police the populace. To Paul, this was a method that God used to preserve peace and order, thereby facilitating the further spreading of His Gospel. Using Rome to accomplish his purposes is similar to God’s use of pagan nations, such as the Babylonians and Assyrians, to punish Israel and Judah for their misbehavior. Paul tells us that “The powers that be are ordained of God.” (Romans 13:1) God used Rome and other pagans to bring about some aspects of His plan, and if He did it back then, let’s think for a few moments about how He might use the same technique today. In his most recent newsletter, Bishop Hewett reprinted an article written in 2006 by Rabbi Daniel Lapin, which addresses this very problem: “A rabbi’s warning to U. S. Christians.” He warns of the threat to Christianity and impending attempt by Islamists to dominate the world. The rabbi wrote this article six years ago, and Americans – and Christians around the world – have not really realized what is happening. Amazingly, we hear friends and neighbors – and those in the press, especially – complain about the so-called “dangers” of conservatism and religion to our future. Rabbi Lapin asks a great question: “Does anyone seriously think America is more seriously jeopardized by Christian conservatives than by Islamic zealots?” Many contemporary writers compare America’s situation today with that of the exiled nations of Israel and Judah, and we wonder if we might be faced with God’s use of the Islamic-Fascists as a means of retaliation – retaliation for the moral letdown of our modern society. Israel was a nation of “chosen people,” as many feel America is, also. After 200 years of neglecting God’s warnings, through the prophets, Israel was punished by being overthrown and exiled. This causes one to think! Could similar punishment be inflicted in modern times? It could take place in the form of further terrorist activity, even involving a nuclear attack by “smuggled in” bombs, or devices constructed in this country and set off by “suicide bombers,” who seem to be in abundance in the enemy camp. Or, without any such dramatic activity, the takeover of our country, or indeed the world, by Islam could be, and probably is already underway. The birth rate among the Muslims around the world is already considerably higher than that of most other groups. The most popular name for newborns in Belgium, and Amsterdam, and even Malmo, Sweden, is “Mohammed.” It had reached fifth in popularity in England several years ago! Father Geoffrey and Jenny Neal alerted us to that trend many years ago and we were amazed. As the Muslim birth rate ascends, many of the other nations find theirs decreasing. Of course, a portion of the decrease is because of abortions, further aggravating the problem, while at the same time being a symptom and strong component of the moral decline! The birth rate in the United States is barely over 2 per couple, or just enough to keep a population constant. (2.1 supposedly is the figure needed to keep a stable population.) In many countries, it is barely above 1.0 – a real loss of population. In Canada, it is 1.5; Australia – 1.7; Germany and Austria – 1.3; Russia and Italy are about 1.2. Among Muslims, it averages over 4.0, and in some Muslim countries, it is much more – 6.0 and 7.0! So – you can see what is happening. The result in another decade could be disastrous for Christians around the world, and we’re outnumbered four-to-one right now! This is a very frightening situation, and it would be easy to throw up one’s hands in frustration, or to bury one’s head in the sand and ignore it – hoping it will go away. This is what many are doing! But, because of our faith, we Christians also know that God will take care of us – if we can mend our ways as a nation and also in other countries. We know that “His goodness faileth never.” (Offertory hymn – 345) But we also realize that we must turn around this decline in moral behavior. Paul wrote, “Rulers are not a terror to good works, but to the evil.” (Romans 13:3) Do not be afraid of authority, he said – do what is right under the Roman law; and he even closed with a final note to pay the taxes and tributes required by the Romans. “Not a terror to good works” means to follow both the civil and moral laws. If we obey the Commandments – follow God’s wishes – we won’t have to worry about these forms of retaliation. But are we doing that, when scripture is being disregarded, the sacraments are mocked, and church leaders wander off from the teachings of our Lord? God cannot be pleased with the disregard for the Commandments that is being flaunted today! There is a price to be paid for the rampant rates of adultery, abortion, drug abuse, and the proliferation of homosexuality. These are not characteristics of a nation with a great deal of faith. Groups such as ours must spread the Gospel – not ignore this attack on it! The Diocese of the Holy Cross and all of the other traditional groups must take the lead; must set examples! As we move to the gospel reading from Matthew this morning, we find two of the best-known stories of faith that we find in the Bible. First, we read of the healing of the leper, a short incident also found in the gospels of Mark and Luke. In all of the accounts, the leper states, “Lord if thou wilt, thou canst make me clean,” (Matthew 8:2) He knows that Jesus has the power to heal him – he has the faith! And, it happens; the leper is healed. The other incident, also related in Luke’s version, is a bit more complicated. The centurion, a Roman officer in command of about one-hundred troops, came to Jesus with a request that He heal a sick servant, who was at his home. He had so much faith that he was certain this could be accomplished over the distance, merely by Jesus saying the words. Jesus offered to go to the home and accomplish the cure, but the centurion’s reply indicated his faith and also his humility: “Lord, I am not worthy that you should come under my roof: but speak the word only, and my servant shall be healed.” (Matthew 8:8) We will use a slight modification of these words in a few minutes, in our response to the presentation of the Body and Blood of Christ. In those words, we state our faith that He can heal our souls. The thought and the message are the same. We read that Jesus “marveled” at the centurion’s faith – commented that He had “not found so great faith, no, not in Israel.” (Matthew 8:10) Not so great faith! And, with the words, “As thou hast believed, so be it done unto thee,” (Matthew 8:13) Jesus performed the healing. We read that the servant “was healed in the selfsame hour.” The centurion’s faith had made his servant well. In the Old Testament lesson today, we hear Moses tell the Israelites “I have taught you statutes and commandments, even as the Lord commanded me…keep them, therefore, and do them,” (Deut. 4:5) and we try to do that, but our faith makes us realize that, if we stray, our souls may be healed. We Christians have an important function in meeting this challenge to the Christian way of life. We need to keep the faith in a very frightening world situation – one that threatens Christianity, our nation’s freedom, and indeed, the future of the world, as we know it. We must pray for our country and others around the world; we must set examples for others; and we must maintain our resolve to follow our Lord – to keep his Commandments and to resist the changes that lead our country and our churches away from God. Amen Hymns: Processional – 153 – “Christ, whose glory fills the skies” Gradual – 517 – “Thine arm, O Lord, in days of old” Offertory – 345, 1st – “The King of love my shepherd is” Communion – 192 – “O food of men wayfaring”
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Third Sunday after Epiphany January 22, 2012 Collect: page 112 OT: Isaiah 41:8-10, 17-20 Epistle: Romans 12:16-21 Gospel: St. John 2:1-11 A sermon by the Rev. Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia. “Woman, what have I to do with thee? Mine hour is not yet come.” (John 2:4) This gospel reading today – the account of Jesus’ first miracle – is loaded with symbolism and also contains some interesting dialogue – portions of which may seem rather confusing. As this reading begins, there is mention of the “third day.” The “third day,” in this continuing narration, refers to the third day after Jesus had come into Galilee, and had been baptized by John the Baptist. This was a day or two after he had acquired two more disciples – Philip and Nathanael – bringing the total to only five at the time of this first miracle. The others were James, Andrew, and probably John, the author of the fourth gospel. Is there a symbolism in the use of the term – “third day”? Possibly, as it could be a reference to the future and His rising on the third day after the crucifixion – another miracle on a “third day.” The site chosen for this first miracle – Cana – is in an obscure corner of Galilee, probably to emphasize that He came not to receive honor from men, but to place honor on the lowly. The real center of activity in Galilee at this time was Jerusalem. Having this miracle occur in Jerusalem would have given it an entirely different emphasis. Performing this miracle at a wedding was to place special honor on the institution of marriage. Jesus’ presence graced the event with considerable solemnity or dignity – there is some evidence that He was the most honored guest. We notice in the description of the event, John stating that “the mother of Jesus was there,” indicating that Mary was already there, at the location of the festivities. From this we may infer that this wedding involved someone in her family or perhaps a close friend, and that she was accustomed to being with them. On the other hand, we read that “Jesus was called, and His disciples,” which indicates that He and the five were specifically invited, although the timing seems strange – Jesus had only recently met these disciples, so we don’t know how they came to be asked. Perhaps Jesus was invited, and brought along the others with him – his new friends – as “party-crashers.” Note that there is no mention of Joseph, and from that we may assume that he had probably died before this time. There is very little written about Joseph – really nothing after the Passover events with Jesus in the temple at age twelve. So, those are the players in this story, and as the wedding feast proceeded, there apparently came a time when the master of the feast realized there was a shortage of wine. He mentioned this to Mary, and she came to Jesus with the problem. The mentioning of this problem to Mary by the master of the feast further indicates she was close to the wedding family. Perhaps she was involved with some of the preparations or serving the food and drink. Jesus’ reply to His mother sounds as though He is displeased that she wants Him to help with this emergency. This is one of the confusing statements. Running out of wine, at a function such as this, was a terrible breach of etiquette in those days. The host at these affairs usually engaged a “governor” or “master” of the feast, to prevent just such things from happening. In spite of that, the host’s wine was expended, and Mary suggested that Jesus might be able to help. Mary certainly knew who Jesus was, and probably expected Him to work something miraculous. Although this was His first public miracle, more than likely there had been some previous extraordinary happenings within the family. We are surprised to hear His reply, “Woman, what have I to do with thee? Mine hour is not yet come.” (John 2:4) What seems to be a rebuke, though, really is not. This first line is a Hebrew expression of the time, which may be interpreted as meaning, “do not worry, I am aware of the situation.” (Much like we might say – “What am I going to do with you?”) And “mine hour is not yet come,” means “I will be ready to step in and correct the problem, when they need me.” So, Jesus was not being short with or rude to His mother, but was responding in the language of His day just as we would expect. That this first miracle performed by Jesus was at a wedding-feast is most symbolic. We often speak of the Church as the “Bride of Christ.” Jesus is the Bridegroom, and the members of the Church – all of us collectively – are the bride. As the water became wine, a transformation took place, symbolizing the change, which takes place as we are united with our Lord, becoming part of His Body. At a wedding, the bride and groom are united into one flesh. Prior to the rite, they are two separate individuals: at the ceremony, they become one. In our rite for the Solemnization of Matrimony, in the Book of Common Prayer, the minister refers to this miracle at Cana, specifically; and in the opening prayer mentions that matrimony signifies the mystical union “betwixt Christ and His Church.” There is a great deal going on in both instances – and they are closely related! The outstanding quality of the wine provided by Jesus continues the symbolism of this story. We mortals may feel that we have a pretty good life floundering around on our own, but after becoming part of the Church, Christ’s Body, we feel ever so much more comfortable, looking for a life of perfect service in His Heavenly Kingdom. Jesus took water and converted it into an outstanding wine. He takes frail human beings – sinners all – and, if we allow Him, makes us into whole people, forgiven for our sins, and members of His own Body. Those who do not know Christ do not know what the good wine tastes like! Water is changed into wine – and there is one more bit of symbolism – a transformation of Jesus Himself. This is the commencement of His active ministry, which led to the replacing of Judaism by Christianity: the instituting of the New Covenant. Water and wine play an important part in the sacraments of the Church. The water of baptism was the focal point of last week’s gospel account. The font used for holy water and also the water used in our baptismal service is located at the door, symbolizing one’s entry into the Body of Christ. At baptisms, we sometimes place it here at the front where the congregation can see better, but still outside the altar rail, to maintain that significance. At the service of dedication for this building, the Bishop referred to the water, as the font was blessed – one of several important items in our church to be specifically addressed. The central points of our Holy Eucharist are bread, water, and wine. As the priest performs the ancient rite established by our Lord, Himself, when He instituted the service of the Lord’s Supper, we believe the elements are actually transformed, in a “mysterious way,” through the actions of the Holy Spirit, and become the Body and Blood of Christ. This is not just a simple memorial, but a real transformation of the elements. It is true of course that a chemical analysis of the elements would still show the wine to be wine, and the bread to be bread, but Christ is now present in those elements. This is the doctrine of the Real Presence. This is why we handle the consecrated elements in such a reverent manner. We are handling the Body and Blood of Christ! And the wine is always mixed with a small amount of water, as was Jesus’ custom when drinking wine, and also symbolizing the gushing of water from his Body on the Cross. Was this miracle at Cana a forerunner of that mystery? It certainly seems so! In the Gospel for the first Sunday after the Epiphany, we heard of Jesus’ introduction to the temple as a young boy. Last week, we read of his baptism. Both events were relatively private affairs. Now we read of His appearance at a large public gathering and the performing of His first miracle with many people in attendance. We know it was a large group, because the wine had all been drunk, and Jesus felt it necessary to convert the contents of all six water pots, each containing two or three firkins. (One firkin = about 9 gallons.) This would be about another hundred gallons or so, for a crowd that had already consumed the amount that the host had originally felt to be adequate! This was Jesus’ first appearance or “Epiphany” to such a large group, and the beginning of His many public miracles. This coming Wednesday is the Feast of the Conversion of St. Paul. Just as the water in today’s story was transformed into very good wine, Saul the persecutor – “the Church’s spoiler” – was transformed into Paul, one of our Lord’s most vigorous followers. His conversion was as miraculous as the water changing into wine. Let’s keep his conversion in mind as we consider these other miraculous transformations, and let us also be as the water, placing ourselves in His hands, allowing ourselves to be converted into the “good” wine, the Body of Christ. Amen Hymns: Processional – 158, 2nd tune – “O splendor of God’s glory bright”) Gradual – 539, 2nd tune – “Soon may the last glad song arise” Offertory – 53 – “Songs of thankfulness and praise” Communion – 198, 1st tune – “O God, unseen yet ever near” Recessional – 282 – “Praise, my soul, the King of heaven
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January 15, 2012 Second Sunday after Epiphany Collect: page 111 O.T. Zechariah 8:1-8, 20-23 Epistle: Romans 12:6-16a Gospel: St. Mark 1:1-11 A sermon by the Rev. Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia. “The Spirit, like a dove, descending upon him” (Mark 1:10) The gospel story today continues the series of lessons about Jesus’ early life. Today, we hear about His baptism, and how, as He came up out of the water, the Holy Spirit descended upon Him in the form of a dove, as God’s voice is heard saying, “Thou art my beloved Son, in whom I am well pleased.” (Mark 1:11) We pray in our baptismal service that the Holy Spirit will descend upon us, and we believe that, at baptism, that is exactly what does happen: one becomes a different person. It is not just the bestowing of a name, but one actually becomes a changed individual, full of the Holy Spirit, and a “very member incorporate in the blessed company of all faithful people.” Members of that blessed company also take on some responsibilities, and in the epistle today, Paul speaks of the life of Christian fellowship and particularly discusses the forms and functions of our ministry to one another. All individuals have different gifts or talents. We read that some are given the gift of prophecy; some, teaching; some, preaching; some, benevolence; and some, leadership. There is a reason for Paul’s listing these. All of us have some sort of talent. One of the obligations we take on, as members of the Body of Christ, is to use our God-given talents for the benefit of our brothers and sisters in Christ – that is the Church’s mission. Bishop Hewett addressed this in his most recent newsletter. He said: “The Epiphanytide Epistles, from Romans, Ephesians, Colossians and I John, have to do with our becoming Epiphany men and women, brought out of darkness, into His own glorious light, the light that shines in our hearts, to give the light of the knowledge of the glory of the God in the face of Jesus Christ (2 Cor. 4: 6). During Epiphanytide we often sing hymns pertaining to the Church’s mission, that each of us, in his own way, will bear the light of Christ to others.” Baptized persons become the “Epiphany men and women,” and as such, have the obligation to “bear the light of Christ to others.” St. Paul tells us we are to “use our God-given talents, not think too highly of ourselves, and treat others with love and respect.” That is a pretty tall order in our epistle today! And yet, all of these are found in one of our Lord’s most famous and important sets of instructions for us, the Sermon on the Mount: Christ, Himself, telling us to be humble, to help others (using our talents), and to be merciful. These are the areas He discusses, as He teaches the multitudes. Baptism is a two-way street. We are made members of the Church, Christ’s Body, but the promise is made that we will “keep God’s Holy will and commandments, and will walk in the same all the days of our life.” This is an agreement, a contract, just like any other, and if we violate our part of the bargain, then we jeopardize our chances of receiving the final gift. That is why baptism must not be taken lightly or undergone without prayer and instruction. One must have the intention of becoming a full participant in the life of the church. If one enters into any sort of contract without reading the “fine-print,” he is setting himself up for disappointment. Christ teaches us that we may not enter the kingdom of Heaven except by water and the Holy Spirit. We must be baptized by water, but we must also walk in the ways the Holy Spirit directs us. This is the message in our propers today. The epistle emphasizes our behavior in our relationships with our neighbors. This is vitally important, but so is baptism, as we hear in the gospel reading today, from Mark. In Matthew’s account of this event, John did not feel it was necessary to baptize Jesus and, in fact, felt that Jesus should baptize him, but Jesus disagreed, and insisted that it be done. That should serve as proof to us of the importance of baptism. If Jesus, of all people, thought it was something He should undergo, how much more necessary it must be for ordinary people, men of “low estate,” such as we? And, just as baptism is a major turning point in our lives, so it was with Jesus. As the Holy Spirit descended upon Him, He became fully aware of His unique Sonship with God, for the first time. Notice that God addresses Jesus directly, “Thou art my beloved Son, in whom I am well pleased.” This was the instant when Jesus truly launched into His real ministry, and following the forty days of temptation in the Wilderness, He began calling the twelve Apostles. Soon after, He set out on His travels, preaching and performing miracles, beginning at the Cana wedding feast. He certainly was an invigorated person, following His baptism! We too, are changed at baptism: not exactly as Jesus was, of course. But it should be a life-altering event, changing us into real soldiers for Christ, real members of Christ’s kingdom on earth, and with a real promise of Life Eternal in the Heavenly Kingdom, if we allow the Holy Spirit to take over our lives. And now, as we will sing in our offertory hymn, let us “Rise up O men of God! Have done with lesser things!” Let us all use our individual talents to benefit God’s kingdom here on earth, fulfilling the promise that was made at our baptism. Amen Hymns: Processional – 301 – “Immortal, invisible, God only wise” Gradual – 10 – “On Jordan’s bank the Baptist’s cry” Offertory – 535 – “Rise up, O men of God!” Communion – 189 – “And now, O Father, mindful of the love” Recessional – 52 – “As with gladness men of old”
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January 8, 2012 First Sunday after Epiphany Collects: pages 109 and 107 O.T. Proverbs 8:22-35 Epistle: Romans 12:1-5 Gospel: St. Luke 2:41-52
A sermon by the Rev. Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia
“And be not conformed to this world!” (Romans 12:2)
The propers for this Sunday do not seem to have very much to do with the Epiphany season, at first glance. The Gospel, from St. Luke, has jumped from the arrival of the Wise Men on Epiphany, which we celebrated on Friday, all the way to this experience at about age twelve in our Lord’s life on earth.
It has always seemed odd that there is not much written in the Bible about Jesus’ childhood. This episode is the only biblical reference to His younger years, and seems to be the first recorded instance of His being Someone rather special, following His remarkable birth. This is His “Manifestation in the Temple.” Indeed the people who witnessed His teaching wondered where He had obtained His knowledge. They were astonished at His understanding and His answers. Next week, we will read of Jesus’ baptism, and the following week, we’ll be at the wedding at Cana for His first miracle. So, we are witnessing some of the events of His childhood and early ministry during the Epiphany season, and all of these could be referred to as “epiphany-type” incidents. All were “manifestations” or “appearances.” His surprising knowledge of God’s word today; His baptism accompanied by the descent of the Holy Spirit next week; the miracle of turning water into wine the following week – all of these are “eye-opening” occurrences, as we might expect as examples of “epiphanies.”
But, it is in the epistle and the collect for today, that we find the theme I will use this morning – a theme that probably has even less to do with Epiphany. Paul tells the Romans, “Be ye not conformed to this world: but be ye transformed by the renewing of your mind...” (Romans 12:2) – “Renewing of your mind!” “Be not conformed?” What is Paul telling us in this letter to the Romans? We will try to determine his intended meaning in a few moments.
But first, let’s look at the collect, which has a direct bearing on the epistle. In it we pray that we may “both perceive and know what things we ought to do, and have grace and power to fulfill the same.” Now this is pretty clear. It’s a basic part of the Christian’s life – to ask God what we are to do, how we are to behave – and then ask for the grace and strength (or power) to do as He wishes. This is a two-part process.
Together, then, these two readings, collect and epistle, seem to tell us to resist the moral decline that is taking place all around us in this world – that is what is meant by “being not conformed.” And, we ask God to point us in the right direction, and give us the strength to pursue our lives as He wants us to do. This is the “renewing of the mind.”
We see so much today, of individuals “picking and choosing” what they wish to believe regarding the Church, and morals, and religion in general. Human beings seem quite able to interpret things to suit their wishes. Some wander around from church to church, looking for one that won’t be too critical – perhaps one that even condones behavior that, deep down, they know to be contrary to God’s wishes. Have you not heard people complain that this church or that church is not “keeping up with the times?” I hear people say that about us – here at St. Michael’s. Those persons are being “conformed” to modern morals. And, tragically, there are organized church groups today that not only condone, but also even encourage the decline in morals, through twisted interpretation of scripture. They seem to be able to “skew” scripture to suit their own pre-conceived notions of what they would like to have accepted as proper behavior! Are we not supposed to be guided by the Church and its teachings? Are these people not reversing the roles, when they put things in this order of priority? They are looking for, or maybe even changing, a church, to suit them, rather than listening to what the Church says, and changing their behavior to meet the requirements. The happenings in those churches are the reasons for the existence of the Diocese of the Holy Cross – and similar groups.
There are actions that the Church teaches clearly are wrong, in violation of the Commandments and scripture in general, that people seem to be able to “work around,” or even for which they can find some other “countering” scriptural basis for forgiveness or excusing oneself for a particular action. We often see examples of this today, as we find churches and their clergy speaking in favor of what we know to be absolutely immoral actions. Example: the increasing number of churches supporting homosexual behavior. The election of bishops of that sort is no longer even controversial in many churches. And, if one speaks out against such behavior, he is likely to hear from someone, “Judge not, that ye be not judged...” That warning, from the Sermon on the Mount (Matthew 7:1-6) is often misinterpreted as meaning we are never to render an opinion as to someone’s behavior. That is pure rubbish – of course we are! Scripture is loaded with instructions or exhortations indicating otherwise. We are told to “mark those who cause divisions among you and offenses contrary to the doctrine ye have learned, and avoid them,” (Romans 16:17) to “be not… partakers with…those who deceive you with vain words,” (Ephesians 5:6 -7) to “exhort,” to “rebuke,” and so on. We are to judge ourselves, of course, but also others, who fail in their spiritual responsibilities. That is a requirement of church discipline. Scripture tells us that we are to give warnings – remember the “watchman, his trumpet, and the incoming sword,” in Ezekiel? (33:5-9) This certainly includes pointing out behavior failures to our fellow man – to do so is to perhaps save him from eternal damnation! And – as Ezekiel points out, it can be pretty bad for us – the negligent watchmen – also! We should not just look the other way when our friends and family are committing errors that we know to be serious.
Farther along in the Sermon on the Mount, we find, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” (Matt. 7:6) In this somewhat confusing passage, “dogs” refers to those who have heard and rejected God’s word. We have to make a judgment, here, in order to identify the so-called “dogs.” We have to use some discernment. The mention of “that which is holy,” and “pearls,” refers to God’s truth. What this indicates is that it is futile to continue to present the message of truth to those who have rejected God’s Word over and over. There must be at least some degree of acceptance, in order for someone to take that information and continue to build on it.
What we are not to do is to use ourselves as the standard by which we judge others. We are not to criticize others for actions of which we are also guilty. Of course, this is what is meant by “getting the beam out of one’s own eye,” before judging others. (Matt. 7:3)
When Paul tells us in today’s epistle to “be not conformed to this world,” he is telling us to be discerning, to make judgments, and not to follow those we feel are committing sinful acts, leading sinful lives – to “not be partakers with them” – “to avoid them”. He is telling us not to accept all sorts of behavior without commenting on it, judging it. He is empowering us to use discernment, which, certainly is a form of judging. Perhaps we need to realize that “judging,” as used in the familiar “judge not” passage, refers to the ultimate judgment by God. Of course we can’t do that! It is not up to us to decide who is to spend eternity in Hell. Only God can do that. And by presenting us with His Word, His Commandments, and other Holy Scripture, He has already made the determination of the requirements we must fulfill for entry into Heaven. So, when we hear “Judge not, that ye not be judged,” our answer might be, “We don’t have to judge – God has already taken care of that!”
We may not judge people: we may judge only actions – and it is important that we do that. There is an absolute necessity for us to be able to make personal, shall we say “unofficial,” judgment on the behavior of others, for our own safety and well-being, and that of our families. For instance, we do it when our children reach the age of going out with other teen-agers, don’t we? Don’t you worry (or didn’t you worry) about the driving record of every person with whom your child rides? Or, the use of alcohol? Or drugs? Or how about the manners and social graces exhibited? Those are important areas also, if one cares about how his child will be treated. And later on, we worry about the work habits, track record of involvement with members of the opposite sex, and financial stability, as our child shows interest in marriage. If we make judgments on all of these, does it not follow that we must make judgments on moral matters?
We are told to do so, later on in Matthew, as Christ tells us, “By their fruits ye shall know them.” (Matt. 7:20) This refers to our being able to discern or “judge” people by their actions and the doctrines they proclaim. This statement makes it clear that it is not wrong to do so. We have to be able to do this to “be not conformed to the world.” (Romans 12:2)
Amen
Hymns: Processional – 153 – “Christ, whose glory fills the skies” Gradual – 46 (1st) – “Brightest and best of the sons of the morning” (1, 3, 4) Offertory – 48 – Earth has many a noble city Communion – 348 – “Jesus, gentle Saviour” (1, 5, 7) Recessional – 53 – “Songs of thankfulness and praise”
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The Circumcision of Christ and 1st Sunday after Christmas Jan. 1, 2012 Collects: p. 105 and 96 O.T. Deuteronomy 30:1-10 Epistle: Philippians 2:9-13 Gospel: St. Luke 2:15-21 A sermon by the Rev. Fr. Raleigh H. Watson, DDS, Rector St. Michael the Archangel Anglican Church, Winchester, Virginia “At the name of Jesus, every knee should bow.” (Philippians 2:10) This morning, although we are celebrating New Year’s Day in the secular world, we are commemorating the Circumcision of Our Lord on the Church calendar. There are several aspects of this feast day that we will address for a few moments. These two occasions actually fit together very nicely, and it seems appropriate that they fall on the same day. There was in the Jewish Law and tradition, the absolute requirement that the circumcision of all male children was to occur on the eighth day after their birth. This was instituted by God as recorded in Genesis (17:10) and was to be a sign or token of the covenant between God and Man. The rite was enacted by Moses, and applied to one’s own children, and also to slaves, and even to foreigners, before they could be permitted to join in the Passover or become Jewish citizens. The Feast of the Circumcision of Christ celebrates not only Christ’s consenting to submit to Jewish Law, but also the first time the Redeemer spilled His blood for mankind. In discussing the collect for today, Fr. Peter Toon commented: “Circumcision was the entrance into the covenant of the Law (Genesis 17:12) and to receive it implied taking on the whole obligation of the Law. It was the Father's will that his Incarnate Son should, as one born of a woman and under the Law, submit to that Law. Thus ‘when eight days were accomplished for the circumcising of the child, his name was called Jesus.’ (Luke 2:21) Yet he did not submit to the Law for his own sake, but for ours in order to fulfill in our place our debt to the whole Law of God, both ceremonial and moral. He was born to be our Representative and Substitute, whether we be Jew or Gentile. And the shedding of the drops of blood at his circumcision point to the greater shedding of his precious blood for us at Calvary, thirty or so years later.” I always find Fr. Peter Toon’s analyses to be crystal clear and helpful! As many of you know, he was the president of the Prayer Book Society – then, a vice-president and general emissary of that group – a prolific writer, and a famous Traditional English priest, who served churches in England and in the United States until his death in 2009. There is significance in the timing appointed for this rite of Circumcision. The eight day timeframe was specified in Genesis, and the reason seems to be that the number seven – so often significant in Biblical matters – was the number of days marking the end of the first period of a child’s life. In Jewish tradition of that time, a child began a new covenant with God – began a new life, and actually took on an independent existence for the very first time, on the eighth day of his life. Associated with the physical act of circumcision, was the equally important act of giving a name to the child, and in the propers for this morning, we will see that the naming of Jesus is the theme of the epistle and gospel. This is the source for the other name for this feast – “The Holy Name of Jesus.” Many modern calendars use this name to emphasize the “naming” part of this event, and to downplay the physical part, which seems to disturb some people. Both were components of the same rite, and the naming part was equally important, especially in the case of Jesus. It is emphasized in Philippians, as we read Paul’s admonition that, at the name of Jesus, every knee should bow – the tradition that we follow to this day! The gospel, this morning, from Luke, tells of the visit to the newborn Christ by the shepherds, and their subsequent passing around the countryside the news of the arrival of the Messiah. Only the last line in this gospel segment mentions the circumcision and naming of the infant Jesus. Hidden in this gospel account is a little phrase that seems to have nothing to do with our theme today, but which deserves mention. We read that “Mary kept all these things, and pondered them in her heart.” (St. Luke 2:19) The implication, as we read the whole account, is that Mary and Joseph, of course, had kept to themselves all of the information that they had about the coming Child. Now, the shepherds had arrived and discussed with them their visit from the angels, and their knowledge of this miracle. This was the first time Mary and Joseph had been able to discuss it with anyone, and it must have been quite a relief to be able to talk about it, and speculate even more about what was happening. No wonder “Mary kept all these things, and pondered them in her heart!” She still felt that keeping quiet about it, would be the best protection she could provide for her Child. She kept it to herself. The shepherds, meanwhile, started to put out the word wherever they could. In the Bible, the term “circumcision” takes on a figurative connotation also, as it is used as a term for “purity of the heart” and for being ready to hear and obey. We heard it in our Old Testament reading from Deuteronomy, this morning – “The Lord thy God shall circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live.” (30:6) As he uttered these words, Moses was speaking to his people just before they entered the Land of Canaan. This was his assurance that the scattered people of Israel would be restored, and that if they would follow the Commandments with that purified heart, they would achieve the Promised Land and the protection and love of God. Moses, of course, was not allowed to enter Canaan, and died shortly after delivering these words, having turned the leadership over to Joshua. In the collect, we pray that we may have the true circumcision of the Spirit – much the same as Moses had urged his followers. We ask that we may throw off “all worldly and carnal lusts” and “in all things obey God’s blessed will.” Perhaps this aspect is the “big picture” of today’s commemoration – that we should purify our hearts and minds – follow Moses’ directions and make ourselves eligible to enter the “Promised Land”! Purifying our hearts and minds seems like a good project for beginning a new year. There seems to be a parallel here, between the religious and secular celebrations observed on this day. The New Year is a good time to start new projects! In the ancient Jewish tradition – the eighth day of a child’s life is the entrance into a new covenant with God, and becoming a new person under the Law. All of the emphasis today seems to be on a new beginning, ridding ourselves of old, bad habits and taking on new, good ones – purifying our hearts and minds, and becoming more willing to hear and to obey. This is that “circumcision of the Spirit,” that is mentioned in the collect. All of this is derived from the ancient Jewish rite we commemorate this morning – The Circumcision of Christ. Amen Hymns: Processional – 13, 2nd tune – “While shepherds watched their flocks by night”
Gradual – 113 (tune 418) – “The ancient law departs” Offertory – 17 – “I know a rose tree springing” Communion – 203 – “My God, thy table is now spread” Recessional – 27 – “Hark! The herald angels sing”
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