TERTULLIAN ON PRAYER

The spiritual offering of prayer

Prayer is the offering in spirit that has done away with the sacrifices of old. What good do I receive from the multiplicity of your sacrifices? asks God. I have had enough of burnt offerings of rams, and I do not want the fat of lambs and the blood of bulls and goats. Who has asked for these from your hands?

What God has asked for we learn from the Gospel. The hour will come, he says, when true worshipers will worship the Father in spirit and in truth. God is a spirit, and so he looks for worshipers who are like himself.

We are true worshipers and true priests. We pray in spirit, and so offer in spirit the sacrifice of prayer. Prayer is an offering that belongs to God and is acceptable to him: it is the offering he has asked for, the offering he planned as his own.

We must dedicate this offering with our whole heart, we must fatten it on faith, tend it by truth, keep it unblemished through innocence and clean through chastity, and crown it with love. We must escort it to the altar of God in a procession of good works to the sound of psalms and hymns. Then it will gain for us all that we ask of God.

Since God asks for prayer offered in spirit and in truth, how can he deny anything to this kind of prayer? How great is the evidence of its power, as we read and hear and believe.

Of old, prayer was able to rescue from fire and beasts and hunger, even before it received its perfection from Christ. How much greater then is the power of Christian prayer. No longer does prayer bring an angel of comfort to the heart of a fiery furnace, or close up the mouths of lions, or transport to the hungry food from the fields. No longer does it remove all sense of pain by the grace it wins for others. But it gives the armor of patience to those who suffer, who feel pain, who are distressed. It strengthens the power of grace, so that faith may know what it is gaining from the Lord, and understand what it is suffering for the name of God.

In the past prayer was able to bring down punishment, rout armies, withhold the blessing of rain. Now, however, the prayer of the just turns aside the whole anger of God, keeps vigil for its enemies, pleads for persecutors. Is it any wonder that it can call down water from heaven when it could obtain fire from heaven as well? Prayer is the one thing that can conquer God. But Christ has willed that it should work no evil, and has given it all power over good.

Its only art is to call back the souls of the dead from the very journey into death, to give strength to the weak, to heal the sick, to exorcise the possessed, to open prison cells, to free the innocent from their chains. Prayer cleanses from sin, drives away temptations, stamps out persecutions, comforts the fainthearted, gives new strength to the courageous, brings travelers safely home, calms the waves, confounds robbers, feeds the poor, overrules the rich, lifts up the fallen, supports those who are falling, sustains those who stand firm.

All the angels pray. Every creature prays. Cattle and wild beasts pray and bend the knee. As they come from their barns and caves they look out to heaven and call out, lifting up their spirit in their own fashion. The birds too rise and lift themselves up to heaven: they open out their wings, instead of hands, in the form of a cross, and give voice to what seems to be a prayer.

What more need be said on the duty of prayer? Even the Lord himself prayed. To him be honor and power for ever and ever. Amen.

BELOVED COMMUNITY

            Many have spoken of and written about a Blessed or Beloved Community, including the Rev. Dr. Martin Luther King, Jr.  I believe that many of us have had glimpses of such a community, experiences of great growth with others.

            Such experiences are rarely found in the day to day.  Usually they are in those special meetings or gatherings with a narrow common focus:  religious retreats, conferences, or trainings.  I have been blessed to have had such experiences.

            I began my higher education at a small college.  This school had a large foreign student population.  They offered a language lab that helped the non-American students gain a greater understanding of our language and our culture.  This would help the student’s transition to a University to be a successful one.  These students were a Beloved Community for me.

            Two of my closest friends from those days were both Moslem.  One was from Iran, M., and the other from Lybia, A.  M. was here escaping the oppression of the Shah, who’s secret police had killed his relatives.  A. was here “dodging the draft.”  He had a leg that had been affected by polio, and had he stayed home he would have had to serve for years in the infantry.  Both found a level of comfort here in our country.

            M. and A. used to tease each other about their language and (forgive my ignorance at this point) their Moslem denomination.  They both taught me a great deal about western and eastern literature, classical music, and how to think in new ways.  They were both brilliant teachers and kind friends to me.

            Other students were from Japan, Ethiopia, Syria,  Iraq, Belgium, England, and Micronesia.  And I am sure there were more.  I found them to be so kind and so willing to share their knowledge and interests.  Our International Club hosted dinners and talent shows.  We were so respectful of each other.  We were a very beloved community to me.

            I have been blessed in my life to have had other peak experiences in my life, before and since college.  Each has changed me.  I am glad for the change.

            I found two truths in these experiences.  I came away from each experience feeling like I had found more brothers and sisters, real neighbors.  I also found that I am superior to none.  We are all equal in the sight of  my God.

            I have lost track of most of those kind and generous people.  I have not lost the lessons.  I must love my neighbor as much as I love myself.  We are all equal creatures in this amazing creation.

In Christ's love,
Fr. Robert Pax

WHY DID ANGLICANS LEAVE?

            There has been an ongoing decline in the membership of the Episcopal Church (TEC)(or is it ECUSA or PECUSA?) since the early 1960s.  After the actions of the mid to late 1970s the ebb picked up speed.  Since that time there have been various waves of exodus from the kneelers of their beautiful buildings.  So why were there waves of decline, and can the waves be calmed to form a sea of orthodox and catholic belief?

            Periodicals in the early 1960s noted how out of step mainstream Protestantism was in relationship to the cultural changes that were going on.  Statistics showed a slow decline in membership in nearly all denominations.  With the Protestant Episcopal Church there were discussions about the “rich church,” entitled and powerful, and some felt they were out of step with social issues, though there is evidence of support for social causes.

            Social trends could be seen as affecting Christian churches and their religion in America.  It may be important to remind our selves that there is a difference between religion and theology.  Religion is an area of anthropology.  It is about how “man” views God, god, or gods.  Theology is an area of philosophy.  It is about what a deity is communicating and demanding of “man.”  That is an important difference.

            Even before the 1960s different movements had arisen and left the Episcopal Church over various issues.  Some left over legitimate reasons and some not.  Some could not stand the Romanish/Popish actions of the High Church Movement (a religious issue).  Some felt that Baptism should happen as needed (a theological issue).  As long as humans are in charge there seems to be division.

            The 1970s brought two major issues:  Women in Holy Orders and a new Book of Common Prayer.  Oh, where to begin?  Both issues deserve some space. 

            Many Episcopalians left the Church over women being ordained into the three fold Apostolic Succession: Deacon, Priest, & Bishop.  There was a minor ripple over female deacons, but women priests were intolerable for some.  Honestly, some were simply sexist.  Their comfortable religion had shifted.  Others did not understand the action in theological terms.  There were certainly valued women who were disciples, but there were no women in the group of apostles, the spiritual leaders.  For these believers this meant a shift in theology, and a huge one at that.

            The revision of the Book of Common Prayer caused an even larger wave of exodus.  They had lived through the brown bag, blue, green, and “zebra” trials.  The committee produced a very usable service book with a very major flaw in the minds of many.  The 1979 BCP contained the “Novis ordo missae.”  The new order of the mass, adopted by the Roman Church at Vatican II, was designed to elevate the position of man and diminish the fear of God.  Yes, the loss of the Elizabethan  English of the 1928 BCP, so easy to worship within, was difficult religiously.  The major concern, though, was the theological shift within the mass setting.  The faith had changed.

            It seemed like the 1970s and 1980s were a time of out of control, rogue, clergy and congregationalism within the Episcopal Church.  Priests and Bishops that broke with the teachings of the Church were never tried or silenced by an Ecclesiastical Court.  “If it feels good do it,” was a social and religious mantra.  It happened everywhere.  If a parish wanted to do something unique or unusual they just did it.  Likewise, if a traditional parish was just trying to survive, they became congregational, hid and stayed below the radar.  Either way was contrary to the theology of “The Body of Christ.”  It was a sad time in which over half of the Episcopal Church left, many to never land in any other church body.

            One of the byproducts of the loss of membership was the loss of funds for missions and outreach.  For example, college chaplains were cut all over the American church.  One of the most important times for an individual to receive guidance is their time in college.  The students are being bombarded with information and philosophies that need a counter balance.  College chaplains provided that balance for students.

            Missionary and development aid and dollars also became difficult to come by.  As the British took the Book of Common Prayer wherever they went, the American church took her dollars.  Sometimes those dollars would be used to bargain for alignment of theology, a charge that has been leveled by several African bishops.  On a contrary note, the Russian Orthodox Church told the Episcopal Church to keep their dollars.  They had no need for bribes.

            The shift from the 1940 Hymnal to the 1982 was another religious issue for some members, and a few left over the change.  Modernized lyrics didn’t match traditional (though simplified) tunes.  Then some parishes adopted songs of praise (feel good pieces), and hymns (biblical and theological foundation) and mass settings were shelved.  The loss of beauty and tradition was just too much for some.

            The changing and using of language for social purposes became the hot issue of the 1990s.  Inclusive/gender neutral language was the new religious and theological front.  If the words could be changed then the meaning of the faith could be changed.  The movement within the Episcopal Church didn’t stop at liturgy, but the Bible should be gutted as well.  This was the final straw for some.

            Much of main line Protestantism adopted a social works program to appeal to a broad spectrum of believers and nonbelievers.  Churches that were founded on strong theological statements became unrecognizable to long-time members, let alone to founders.  Faith without works is dead, but faith without theology is hot air.

            It was inevitable that at some point in the evolution or deconstruction of the Episcopal Church women would be consecrated bishops.  It happen, followed quickly by the consecration of openly gay individuals.  These actions became the last nail in the coffin of the Episcopal Church for many.  A great wave washed away.

            Each of the issues, and many more, were waves that swept away more of the Anglican believers in the Episcopal Church.  Even though divisions can be traced back one hundred and forty years, the last fifty years have had the greatest impact on the current situation.  A decade-long attempt is being made to form the Anglican Church of North America.  Each of these movements, issue driven waves, left the Episcopal Church at different times over different issues.  Those who left a long time ago are asking, “What took you so long?”  Those who recently left are saying, “I like the new liturgies and my sister priests next to me at the altar.  What is your problem?”  Early and late arrivals have little comfort with and for each other.

            And all of this has happened while the leadership and authority of the bishops has been more silent or Sponging than anything else.  As a priest I am under authority of very fine, orthodox and catholic, bishops (REC).  Defend the faith, dear bishops.  Set the boundaries of theology and religion.  Bible first, please.  The tradition of the doctors of the Church and the Councils, and the reason of the Isles, please!

            Can such a blend become one body:  The Body of Christ?  It seems like such a huge task to try to accomplish.  Discussion must center on faith (theology) and practice (religion) of the Anglican Church.  The boundaries of belief need to be clear (Bible, tradition, and reason; or, one Bible, two testaments, three creeds, four councils, five centuries of the early church).  With the boundaries of the Church set then there are three key questions:  1. What is the role of sexuality in salvation?  2. What is ordination into Holy Orders?  3. What is liturgy, and why does it matter?

           

            If the boundaries are not set and key questions answered the ACNA is not long for the Anglican world.  Such definition is of ultimate importance to set a course through the rough waves to a calm sea of communion.  If the hard jobs of mapping and navigation are not accomplished the ACNA will not be the “One Holy, Catholic, and Apostolic Church.”  If the task of remembering the parts of the Body of Christ can find success then it can only happen with the help and guidance of the Holy Spirit.  “Seek and ye shall find.  Knock and it will be opened to you.”

            Will there be a place for Anglicans that left TEC decades ago with believers who left TEC months ago?  Will the joy of the Gospel be open to all, or only those who recently fled the heresy that is TEC?  Will the outreach happen, or are we simply congregational?

NOTE:  Remember a logic lesson to help in viewing theological issues –

Model A                                                            Model B

A. All men are mortal.                                    A. God is perfect.

B. Socrates was a man.                                    B. Jesus is God.

C. Socrates was mortal.                                    C. Jesus is perfect.

            Social arguments, like, “If God would have only come today,” are without merit.  God is perfect (complete and without flaw) and outside of time.  God the Father sent His only Son at the perfect time. 

            If there are aspects of the faith that we do not understand it is our own flaw or weakness. It is not a case of God needing to be more in line with our thinking.  That is the reason for the early Church calling Ecumenical Councils.  We are in the image of God, not the reverse.  To ask “what if” questions is an action of pure speculation, and has no place in theological discussion.  

In Christ's love,
Fr. Robert Pax

LENT

   The word “Lent” comes from an old English word meaning in the season of spring. The Church’s Lent always occurs in the spring, of course, but since its beginning, Ash Wednesday, is determined by the date of Easter, and Easter is a moveable observance reckoned by lunar calculation and can occur as early as March 22^nd or as late as April 25^th, Lent itself begins at variable dates in the spring. The Lenten season actually extends over a period of 46 days, but the Sundays occurring during the period are not part of Lent but are feast days.

    The observance of Lent in the Christian Church is very ancient. It began in the second century, although it was much shorter in the beginning; it did not extend for forty days until the fourth century and was also not associated with the forty days of Jesus in the wilderness until some time later. It has always, however, had a penitential character as a time of preparation for the Crucifixion and the joy of the Resurrection. During this period, Anglicans fast, as a means of suppressing the flesh and exalting the spirit, as a means, too, of sharpening the spiritual awareness and mental contemplation of the approaching great sacrifice of Christ for mankind. It is a period of increased prayer and self-examination so that we may bring ourselves closer to God and become more obedient to His will for us. It is one of those several periods appointed by the Church (Advent is another) to help intensify our religious belief, to remind us how far we may have fallen away, and to recall us to God.

    A good Lent leads to a good Easter and the satisfaction of a deepening spiritual awareness and dedication developed through Lent allows us to open ourselves fully to the glorious joy of the Resurrection.

Rules for Abstinence and Fasting:

A Christian Duty

“Moreover when ye fast, be not, as the hypocrites, of a sad countenance:  for they disfigure their faces, that they may appear unto men to fast.  Verily I say unto you, they have their reward.  But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.”   St. Matthew 6:16-18

+ Abstinence - No flesh meats on Fridays until the 9th hour,                                                                                     except if Christmas or Epiphany                                                                                                 should fall on a Friday,

                                    and any Friday between them.

                                    Some also abstain on Wednesdays

                                    during Advent and Lent, and Saturdays.

                                    [types of food]

+ Fasting - A simple breakfast, a full mid-day meal,                                                                                                 and a very limited late meal,

                                    during the forty days of Lent.

                                    [amounts of food]

+ Combined - Combining fasting with abstinence,

                                    Ember Days and Fridays in Lent.

+ Excused - Those who cannot or should not choose                                                                                                 their own food, because of situation,                                                                                                 health, or development.

+ Devotional Fasts - Christmas Eve, Vigil of Pentecost,

                                    Vigil of All Saints

                                    (Easter eve is a Lenten day fast)

           

 Apart with God

A SERIES OF

BRIEF CONSIDERATIONS

FOR THE

FORTY DAYS OF LENT

BY THE REV. VERNON STALEY

   The Forty Days of Lent are set apart by the Church in memory of our Blessed Lord’s forty days’ fast and seclusion in the wilderness.  From the three accounts given in the Gospels, it appears that whilst temptations assailed our Lord during the whole period of His retirement, the three special temptations named did not occur until the close of the forty days.  St. Luke says that it was not until the forty days “were ended” that the devil drew nigh to put forth his strongest efforts.  Thus, we may regard our Lord’s fast and retirement as a time of special preparation to meet temptation, and to this He was “led of the Spirit.”

   If I am to keep a good Lent, and follow the example of Jesus Christ, I must make some definite rules as to Self-denial and Communion with God.  So before… (I) awake on Ash Wednesday I will make my Lenten resolutions.  I must not attempt too much, lest I fail.  I must not attempt too little, lest I miss the promised blessing.  But what I do shall be real, and such as I can offer to God and ask Him to bless.  Upon my knees I will ask –

   In what particular, and to what extent shall I deny myself?  Sleep.  Food or drink.  Pleasure.  Society.  Reading novels.  Spending money.  Striving to overcome some fault.

   In what particular, and to what degree shall I draw near to God?  Penitence.  Prayer.  Intercession.  Holy Communion.  Bible reading.  Devotional reading.  Work for God’s glory, or the good of others.  Efforts to gain some virtue.

   Rising from my knees I will write down my resolutions.

The glory of these forty days

we celebrate with songs of praise;

for Christ, through whom all things were made,

himself has fasted and has prayed.

Alone and fasting Moses saw

the loving God who gave the law;

and to Elijah, fasting, came

the steeds and chariots of flame.

So Daniel trained his mystic sight,

delivered from the lions' might;

and John, the Bridegroom's friend, became

the herald of Messiah's name.

Then grant us, Lord, like them to be

full oft in fast and prayer with thee;

our spirits strengthen with thy grace,

and give us joy to see thy face.

O Father, Son, and Spirit blest,

to thee be every prayer addressed,

who art in three-fold Name adored,

from age to age, the only Lord.

In Christ's love,
Fr. Robert Pax