Wednesday in Holy Week

The Collect

Lord God, whose blessed Son our Savior gave his body to be whipped and his face to be spit upon: Give us grace to accept joyfully the sufferings of the present time, confident of the glory that shall be revealed; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Old Testament
Isaiah 50:4-9a

The Lord God has given me
the tongue of those who are taught,
that I may know how to sustain with a word
him who is weary.
Morning by morning he awakens;
he awakens my ear
to hear as those who are taught.
The Lord God has opened my ear,
and I was not rebellious;
I turned not backward.
I gave my back to those who strike,
and my cheeks to those who pull out the beard;
I hid not my face
from disgrace and spitting.

But the Lord God helps me;
therefore I have not been disgraced;
therefore I have set my face like a flint,
and I know that I shall not be put to shame.
He who vindicates me is near.
Who will contend with me?
Let us stand up together.
Who is my adversary?
Let him come near to me.
Behold, the Lord God helps me;
who will declare me guilty?

Psalm 70
Deus, in adjutorium

Be pleased, O God, to deliver me; *
O LORD, make haste to help me.

Let those who seek my life be ashamed
and altogether dismayed; *
let those who take pleasure in my misfortune
draw back and be disgraced.

Let those who say to me “Aha!” and gloat over me turn back, *
because they are ashamed.

Let all who seek you rejoice and be glad in you; *
let those who love your salvation say for ever,
“Great is the LORD!”

But as for me, I am poor and needy; *
come to me speedily, O God.

You are my helper and my deliverer; *
O LORD, do not tarry.

The Epistle
Hebrews 12:1-3

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.

The Gospel
John 13:21-32

After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” The disciples looked at one another, uncertain of whom he spoke. One of his disciples, whom Jesus loved, was reclining at table close to Jesus, so Simon Peter motioned to him to ask Jesus of whom he was speaking. So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” Now no one at the table knew why he said this to him. Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. So, after receiving the morsel of bread, he immediately went out. And it was night.

When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once.
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The scripture texts for the Lesson, the Epistle, and Gospel are taken from the English Standard Version Bible. The Collect and Psalm are taken from the Book of Common Prayer (1979).

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Tuesday in Holy Week

The Collect

O God, by the passion of your blessed Son you made an instrument of shameful death to be for us the means of life: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of your Son our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Old Testament
Isaiah 49:1-7

Listen to me, O coastlands,
and give attention, you peoples from afar.
The Lord called me from the womb,
from the body of my mother he named my name.
He made my mouth like a sharp sword;
in the shadow of his hand he hid me;
he made me a polished arrow;
in his quiver he hid me away.
And he said to me, “You are my servant,
Israel, in whom I will be glorified.”
But I said, “I have labored in vain;
I have spent my strength for nothing and vanity;
yet surely my right is with the Lord,
and my recompense with my God.”

And now the Lord says,
he who formed me from the womb to be his servant,
to bring Jacob back to him;
and that Israel might be gathered to him—
for I am honored in the eyes of the Lord,
and my God has become my strength—
he says:
“It is too light a thing that you should be my servant
to raise up the tribes of Jacob
and to bring back the preserved of Israel;
I will make you as a light for the nations,
that my salvation may reach to the end of the earth.”

Thus says the Lord,
the Redeemer of Israel and his Holy One,
to one deeply despised, abhorred by the nation,
the servant of rulers:
“Kings shall see and arise;
princes, and they shall prostrate themselves;
because of the Lord, who is faithful,
the Holy One of Israel, who has chosen you.”

Psalm 71:1-14
In te, Domine, speravi

In you, O LORD, have I taken refuge; *
let me never be ashamed.

In your righteousness, deliver me and set me free; *
incline your ear to me and save me.

Be my strong rock, a castle to keep me safe; *
you are my crag and my stronghold.

Deliver me, my God, from the hand of the wicked, *
from the clutches of the evildoer and the oppressor.

For you are my hope, O Lord GOD, *
my confidence since I was young.

I have been sustained by you ever since I was born;
from my mother’s womb you have been my strength; *
my praise shall be always of you.

I have become a portent to many; *
but you are my refuge and my strength.

Let my mouth be full of your praise *
and your glory all the day long.

Do not cast me off in my old age; *
forsake me not when my strength fails.

For my enemies are talking against me, *
and those who lie in wait for my life take counsel together.

They say, “God has forsaken him;
go after him and seize him; *
because there is none who will save.”

O God, be not far from me; *
come quickly to help me, O my God.

Let those who set themselves against me be put to shame and be disgraced; *
let those who seek to do me evil be covered with scorn and reproach.

But I shall always wait in patience, *
and shall praise you more and more.

The Epistle
1 Corinthians 1:18-31

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written,

“I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart.”

Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

The Gospel
John 12:20-36

Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip went and told Andrew; Andrew and Philip went and told Jesus. And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” Jesus answered, “This voice has come for your sake, not mine. Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die. So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become sons of light.”

When Jesus had said these things, he departed and hid himself from them.
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The scripture texts for the Lesson, the Epistle, and Gospel are taken from the English Standard Version Bible. The Collect and Psalm are taken from the Book of Common Prayer (1979).

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Monday in Holy Week

The Collect

Almighty God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified: Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Old Testament
Isaiah 42:1-9

Behold my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my Spirit upon him;
he will bring forth justice to the nations.
He will not cry aloud or lift up his voice,
or make it heard in the street;
a bruised reed he will not break,
and a faintly burning wick he will not quench;
he will faithfully bring forth justice.
He will not grow faint or be discouraged
till he has established justice in the earth;
and the coastlands wait for his law.

Thus says God, the Lord,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people on it
and spirit to those who walk in it:
“I am the Lord; I have called you in righteousness;
I will take you by the hand and keep you;
I will give you as a covenant for the people,
a light for the nations,
to open the eyes that are blind,
to bring out the prisoners from the dungeon,
from the prison those who sit in darkness.
I am the Lord; that is my name;
my glory I give to no other,
nor my praise to carved idols.
Behold, the former things have come to pass,
and new things I now declare;
before they spring forth
I tell you of them.”

Psalm 36:5-11
Dixit injustus

Your love, O LORD, reaches to the heavens, *
and your faithfulness to the clouds.

Your righteousness is like the strong mountains,
your justice like the great deep; *
you save both man and beast, O LORD.

How priceless is your love, O God! *
your people take refuge under the shadow of your wings.

They feast upon the abundance of your house; *
you give them drink from the river of your delights.

For with you is the well of life, *
and in your light we see light.

Continue your loving-kindness to those who know you, *
and your favor to those who are true of heart.

Let not the foot of the proud come near me, *
nor the hand of the wicked push me aside.

The Epistle
Hebrews 9:11-15

But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.

The Gospel
John 12:1-11

Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (he who was about to betray him), said, “Why was this ointment not sold for three hundred denarii and given to the poor?” He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. Jesus said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me.”

When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. So the chief priests made plans to put Lazarus to death as well, because on account of him many of the Jews were going away and believing in Jesus.
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The scripture texts for the Lesson, the Epistle, and Gospel are taken from the English Standard Version Bible. The Collect and Psalm are taken from the Book of Common Prayer (1979).

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George Augustus Selwyn, Bishop of New Zealand, and of Lichfield, 1878

George Augustus Selwyn was born on April 5, 1809, at Hampstead, London. He was prepared at Eton, and in 1831 was graduated from St John’s College, Cambridge, of which he became a Fellow.

Ordained to the diaconate in 1833 (and later to the presbyterate), Selwyn served as a curate at Windsor until his selection as missionary Bishop of New Zealand in 1841. A Tractarian in his convictions, he protested against a clause in his civil Letter Patent that gave him “power to ordain” (objecting that, as a bishop, he already had the power to ordain), signaling the beginnings of a less Erastian conception of episcopacy in the British colonies. On the voyage to his new field, he mastered the Maori language and was able to preach in it upon his arrival. In the tragic ten years’ war between the English and the Maoris, Selwyn was able to minister to both sides and to keep the affection and admiration of natives and colonists alike. He began missionary work in the Pacific islands of Melanesia in 1847.

Selwyn’s first general synod in 1859 laid down a constitution, influenced by that of the American Church and for which Selwyn was himself largely responsible, which was important for other subsequently-established English colonial Churches.

After the first Lambeth Conference in 1867, Selwyn was reluctantly persuaded to accept the See of Lichfield in England. He died on April 11, 1878, and his grave in the cathedral has been a place of pilgrimage for the Maoris to whom he first brought the light of the Gospel.

Bishop Selwyn twice visited America, and was the preacher at the 1874 General Convention of the Protestant Episcopal Church.

His son, John Richardson Selwyn, was Bishop of Melanesia and master of Selwyn College, Cambridge, which had been founded in memory of his father in 1881.

prepared from Lesser Feasts and Fasts, amended
and enlarged with material from The Oxford Dictionary of the Christian Church

The Collect

Almighty and everlasting God, we thank you for your servant George Augustus Selwyn, whom you called to preach the Gospel to the people of New Zealand and Melanesia, and to lay a firm foundation for the growth of your Church in many nations. Raise up in this and every land evangelists and heralds of your kingdom, that your Church may proclaim the unsearchable riches of our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

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The image of the painting of Bishop Augustus Selwyn is taken from the webpage of the Selwyn College Archives.

The propers for the commemoration of George Augustus Selwyn, Bishop of New Zealand, and of Lichfield, are published on the Lectionary Page website.

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Dietrich Bonhoeffer, Pastor and Theologian, 1945

Born in 1906, Dietrich Bonhoeffer was the son of a prominent professor of psychiatry and neurology in Berlin. The younger Bonhoeffer studied theology at Tübingen and Berlin, though he was later influenced deeply by Karl Barth. After his ordination, he worked in Barcelona and at the Union Theological Seminary in New York City, returning to a university lectureship and pastoral work in Berlin in 1931. Opposed to the Nazi movement from the first, he sided with the Confessing Church against the soi disant German Christians, and he signed the Theological Declaration of Barmen in 1934. After serving as chaplain to a Lutheran congregation in London, he returned to Germany in 1935 to become the head of a Confessing Church seminary at Finkenwalde in Pomerania. It was here that he put into practice ideas he had learned in England at the seminary communities at Kelham and Mirfield. He was forbidden by the Nazi government to teach and was dismissed from his lectureship in Berlin in 1936. In 1937 the seminary at Finkenwalde was closed by the government (stimulating Bonhoeffer to write his treatise on Christian fellowship, Life Together). On the cusp of the outbreak of the Second World War Bonhoeffer was in America on a lecture tour, but he felt it his duty to return to Germany despite Reinhold Neibuhr’s urging him to remain in the United States.

His defiant opposition to the Nazi regime (including attempts at mediating between Germans opposed to Hitler and the British government, and his joining a number of high-ranking military officers in a plan to assassinate Hitler) led to his arrest in 1943. After imprisonment in Buchenwald he was hanged by the Gestapo at Flossenbürg on the morning of April 9, 1945.

In Celebrating the Saints, Robert Atwell writes that Bonhoeffer’s experiences “led him to propose a more radical theology in his later works, which have been influential among post-war theologians”. He is in particular considered a forerunner of the “death of God” movement in 1960s liberal protestant theology. However, this is to read one of his best-known works, a collection of his Letters and Papers from Prison, out of the context of his surroundings and other writings. As a radical theologian (which Bonhoeffer arguably was), he is by his misinterpreters not thought of as one who gets to the root of the matter, as the word implies, but as an iconoclast. “Yet he was and remained a Lutheran and a very orthodox clergyman. His last act before he died was to conduct a religious service” (from the “Translator’s Preface” to Christ the Center, © 1960 Harper San Francisco). As is clear from Christ the Center, a reconstruction of Bonhoeffer’s lectures from his student’s notes, christology – and a robustly orthodox christology at that – lay at the center of Bonhoeffer’s theology. After his experiences of a German Church that lay prostrate and compliant before the pagan and destructive idolatry of Naziism, Bonhoeffer sought a radical reform of the Church, which in its existing form he thought to have no message for his time. In its place he sought a Christianity capable of dispensing with religion (understood in a Barthian sense) and with the cheap grace of religious transactions as a prerequisite of authentic biblical faith.

prepared from The Oxford Dictionary of the Christian Church
and other sources

The Collect

Gracious God, the Beyond in the midst of our life, you gave grace to your servant Dietrich Bonhoeffer to know and to teach the truth as it is in Jesus Christ, and to bear the cost of following him; Grant that we, strengthened by his teaching and example, may receive your word and embrace its call with an undivided heart; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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The photograph is of the statue of Dietrich Bonhoeffer on the western wall of Westminster Abbey, one of the series of 20th century martyrs commemorated there.

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William Augustus Muhlenberg, Presbyter, 1877

William Augustus Muhlenberg

William Augustus Muhlenberg was born in Philadelphia in 1796, into a prominent German Lutheran family (he was a great-grandson of the Revd Dr Henry Melchior Muhlenberg, considered the patriarch of American Lutheranism), and was drawn to the Protestant Episcopal Church by its use of English. He deliberately chose to remain unmarried to free himself for a variety of ministries. As a young clergyman, he was deeply involved in the Sunday School movement and was concerned that the Church should minister to all classes in society. Aware of the limitations of the hymnody of the times, he wrote hymns and compiled hymnals, thus widening the range of music in Episcopal churches.

For twenty years he headed a boys’ school in Flushing, New York, where many influential churchmen were educated. The use of music, flowers, and color, and the emphasis on the liturgical year in the worship there became a potent influence. In 1846, he founded the Church of the Holy Communion in New York City. Again, he was bold and innovative: no pew rents, a parish school, a parish unemployment fund, and trips to the country for poor city children. His conception of beauty in worship, vivid and symbolic, had at its heart the Holy Communion itself, celebrated every Sunday. It was there that Anne Ayres founded the Sisterhood of the Holy Communion. In 1857, the two of them founded St Luke’s Hospital, where Muhlenberg was the pastor-superintendent and she the matron.

Muhlenberg’s concern for sacramental worship and evangelism led him and several associates to memorialize the General Convention of 1853, calling for flexibility in worship and polity to enable the Church better to fulfill its mission. The insistence in the “Memorial” on traditional catholic elements – the Creeds, the Eucharist, and episcopal ordination – together with the Reformation doctrine of grace, appealed to people of varying views. Although the Church was not ready to adopt the specific suggestions of the Memorial, its influence was great, notably in preparing the ground for liturgical reform and ecumenical action.

adapted from Lesser Feasts and Fasts

The Collect

Do not let your Church close its eyes, O Lord, to the plight of the poor and neglected, the homeless and destitute, the old and the sick, the lonely and those who have none to care for them. Give us the vision and compassion with which you so richly endowed your servant William Augustus Muhlenberg, that we may labor tirelessly to heal those who are broken in body or spirit, and to turn their sorrow into joy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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Project Canterbury has transcribed and published several of Muhlenberg’s works, including the introduction to the “Memorial of Sundry Presbyters of the Protestant Episcopal Church“, as well as Sister Anne Ayres’ “The Life and Work of William Augustus Muhlenberg, Doctor in Divinity”.

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Tikhon, Patriarch of Moscow and Confessor, 1925

Born Vasily Ivanovich Belavin, the son of a village priest in the Pskov diocese, Tikhon, Enlightener of North America, was the first Patriarch of Moscow and All Russia since Czar Peter the Great suppressed the patriarchate and created a ruling Holy Synod for the Russian Orthodox Church in 1700. Vasily studied theology at the seminary in Pskov and the Theological Academy of St Petersburg, becoming after graduation an instructor in the Pskov Seminary and then the Kholm Seminary, where he became rector. Prior to his transfer to Kholm he was tonsured a monk, took the name Tikhon (after the 18th century Russian bishop and spiritual writer, Tikhon of Zadonsk), and was ordained.

He became successively Bishop of Lublin (1897), of the Aleutian Islands and Alaska (1898), of Yaroslav (1907), and of Vilna (1914). In April 1917 he became metropolitan (archbishop) of Moscow, and in November of that year was elected Patriarch by the Panrussian Council. Though not an eminent scholar or Church politician, his courage and humility gave him the moral authority needed in the subsequent difficult years. He openly condemned the killings of the Czar’s family in 1918, protested against the violent attacks of the Bolsheviks on the Church, and in 1919 he anathematized all who persecuted the Church, calling upon the people to resist, though in the same year he imposed neutrality on the clergy in the civil war between the Reds (Bolsheviks) and the Whites (anti-Bolsheviks) and refused to give his blessing to the latter. Owing to his resistance to the State policy of confiscating Church property during the famine of 1921-22 he was placed under arrest, but due to English political pressure, was not brought to trial. During his imprisonment the State-supported schismatic “Living Church” was set up, which called a council in 1923 to depose him and gained many adherents. In the same year Tikhon signed a declaration professing loyalty to the Soviet government, which gained him less intolerable conditions, and he was allowed to live in the Donskoy monastery at Moscow (where he had been imprisoned) and to officiate in the churches of the capital.

Owing to his personal influence many schismatics returned to the Patriarchal Church, and his death was the occasion of great popular demonstrations of veneration and affection. Tikhon was canonized in 1989, and his relics were discovered in Donskoy Monastery after his canonization. His feast day is celebrated on April 7, and his glorification (canonization) is celebrated on October 9.

As Bishop of the Aleutian Islands and Alaska, and later (after 1903) Archbishop of the Aleutian Islands and North America, Tikhon encouraged the publication of Orthodox writings in English, including a translation of the Russian Orthodox liturgy. He himself wrote a catechism based on the Nicene Creed and the Lord’s Prayer.

In 1900, the Rt Revd Charles Grafton, Bishop of the Diocese of Fond du Lac (in The Protestant Episcopal Church), invited Bishop Tikhon to the consecration of the Revd Dr R.H. Weller as Bishop Coadjutor of Fond du Lac. One writer states that it was Bishop Grafton’s intention that Bishop Tikhon should join in the laying on of hands as a co-consecrator, but “owing to the strong opposition of one of the assisting bishops”, this did not occur. Bishop Tikhon remained a close friend of Bishop Grafton, and through the latter’s influence, Tikhon was made an honorary doctor of theology by Nashotah House.

A eucharistic liturgy known as the Liturgy of St Tikhon, based on the 1892 Holy Communion service of the Book of Common Prayer (Protestant Episcopal Church) with some amendments to conform to Orthodox worship, is used by some Western Rite Orthodox parishes. Tikhon is not known formally to have approved this rite that bears his name, though the Holy Synod in Moscow, to whom he passed on a request from Anglo-Catholic Episcopalians during his North American episcopate, granted the possibility of a Western Rite based on the Anglican liturgy with changes to conform to Orthodox praxis.

prepared from various sources,
including The Oxford Dictionary of the Christian Church,
the Orthodoxwiki website, and others

The Collect

Almighty God, who gave to your servant Tikhon boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to suffer for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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The icon of Saint Tikhon of Moscow is © Conciliar Press.

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