Gregory of Nazianzus, Bishop of Constantinople and Teacher of the Faith, 389

Gregory of Nazianzus and the brothers Basil the Great and Gregory of Nyssa are known together as the Cappadocian Fathers, theologians whose writings in the ecclesiastically tumultuous decades between the first Council of Nicaea and the first Council of Constantinople helped secure the orthodoxy of the Nicene teaching on the Triune God in the Church. Gregory was born about 330 in Nazianzus in Cappadocia (in modern day Turkey), the son of the local bishop. He studied rhetoric in Athens, where Basil, his lifelong friend, and Julian, the future emperor who would be known as the “Apostate”, were fellow students. In 359 he left Athens to become a monk, leading a solitary life with Basil in beautiful surroundings in Pontus. Their theological discussions and manner of life bore fruit in Basil’s organizational talents and in the contemplative Gregory’s theological depth and penetrating thought. After two years, Gregory returned home to help his father, then eighty years old, administer his diocese and estates. In a town rent by heresies and schism, Gregory’s defense of his father’s orthodoxy in the face of a violent mob brought peace to the town and some fame to Gregory.

In 361, against his own inclination, Gregory was ordained to the presbyterate. He fled to Basil for ten weeks, but eventually returned to his new duties, resolved to live an austere, priestly life. He wrote an apology for his flight, and this work became a classic text on the nature and duties of the presbyterate.

Gregory was not to live in peace for long, however. His friend Basil had become the metropolitan bishop of Caesarea, and in his fight against the Arian emperor Valens, Basil compelled Gregory to be consecrated bishop of Sasima, an unhealthy border town, in order to maintain his own influence in an area under dispute with a rival bishop in Tyana. According to Gregory, Sasima was “a detestable little place without water or grass or any mark of civilization.” He felt like “a bone flung to the dogs”, and this episode caused a serious rift in the relationship between the two lifelong friends. Basil accused Gregory, who never visited Sasima, of slackness, while Gregory was prepared neither to live in a hostile and unpleasant town nor to become a pawn in ecclesiastical politics. Basil and Gregory were later reconciled, but their friendship never recovered its former warmth. Gregory continued as bishop coadjutor to his father at Nazianzus until his father’s death in 374. Gregory’s own health broke down in 375, and he lived in Seleucia for the next five years, during which time Basil died.

After the death of the Arian emperor Valens, who had persecuted the orthodox catholic Christians, peace returned to the Church. In 379, Gregory removed to Constantinople, where for over thirty years the Arians had been in the ascendancy. Orthodox believers even lacked a church in which to gather, and neighboring bishops had sent Gregory, against his protests, to restore the orthodox community in the city. Gregory appeared in Constantinople as a new man, no longer in despair, and as one afire with the love of God. He transformed his own house into a church, and there he preached his famous five sermons on the Trinity, discourses marked by clarity, strength, and a charming gaiety. Through his skillful and profound teaching his reputation spread, and his congregation increased. Arians attacked him by slander, insults, and violence, but Gregory persisted in preaching the faith and doctrine of Nicaea. In 381, the new and orthodox emperor Theodosius entered Constantinople and expelled the Arian bishop and his clergy. That same year the Council of Constantinople was convened and finally established and confirmed the conclusions of the Council of Nicaea as the authoritative teaching of the Church. It was during this Council that, on a rainy day, the crowds gathered in the Great Church of Hagia Sophia acclaimed Gregory bishop, after a ray of sunlight suddenly shone upon him.

However, opposition to him did not cease, and for the sake of peace he resigned the see of Constantinople and returned to his home town of Nazianzus, where he died in 389. Because of the clarity, power, and depth of his teaching on the Trinity, he is given the epithet the Theologian.

prepared from The Oxford Dictionary of Saints
and Lesser Feasts and Fasts (1980)

The Collect (of a Teacher of the Faith)

Almighty God, you gave your servant Gregory of Nazianzus special gifts of grace to understand and teach the truth revealed in Christ Jesus: Grant that by this teaching we may know you, the one true God, and Jesus Christ whom you have sent; 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 Gregory Nazianzus is taken from the website of the Holy Transfiguration Monastery.

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The Annunciation of Our Lord

The feast of the Annunciation celebrates the angel Gabriel’s announcement to the Virgin Mary that she was to become the mother of the Messiah, and her willing submission to God’s will, whereupon the Word of God was conceived and made incarnate in her womb. The celebration of the feast probably began in the East in the fifth century and was introduced into the West in the sixth and seventh centuries. By the time of the Tenth Synod of Toledo in 656, it was celebrated nearly universally in the Church. While the feast falls exactly nine months before December 25, it is likely that the dating of the birth of Jesus depends on the dating of his conception, rather than the other way round. There was widespread belief amongst first century Jews in the “integral age” of prophets and other great men of God, like Abraham; that is, that their lives formed an integral whole, and that they died on the same dates as their birth or conception. Thus, from a presumed dating of the crucifixion to March 25, the angelic announcement to Mary and the conception of Jesus were dated to March 25, and the birth of Jesus to December 25, nine months later.

Gabriel announced to Mary that she would conceive and bear a Son who would be the Messiah, the Son of the Most High, whose name would be Jesus. Astounded, Mary asked how this could be so, since she was a virgin and as yet unmarried. The angel replied that the Holy Spirit would come upon her, and that the power of the Most High would overshadow her, and through this divine means she would conceive. “With God,” said Gabriel, “nothing is impossible.” The same God who had caused Mary’s elderly and barren cousin Elizabeth to conceive would also cause her to conceive without the agency of a man. ” The Messiah was to be born, “not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13). Mary was chosen by the grace of God to be the mother of the Messiah, and so Gabriel called her “favored one”, and Mary’s assent to the angelic announcement opened the way for God to accomplish the salvation of the world, so that all generations call her “blessed” (Luke 1:48).

Cyril of Jerusalem was the first to use the title Theotokos, “God-bearer”, for the Blessed Virgin Mary, a title that was affirmed by the Council of Ephesus (the Third Ecumenical Council) in 431. In the mid-second century Justin Martyr wrote that Mary is “the new Eve”, and as the mother of the New Israel, Mary is the counterpart to Abraham, the father of the chosen people of God.

Although the festival has long been associated with the Mary (in England it is called “Lady Day”), it is a feast of our Lord – the feast of the Annunciation of our Lord, the commemoration and celebration of his conception in the womb of the Blessed Virgin Mary. In many parts of western Europe, throughout the Medieval period, the Renaissance and even into the eighteenth century, March 25 was considered the beginning of the new year, reflecting the idea that with the Lord’s conception a new age had begun. There was also a tradition that March 25 was the day on which the world was created, thus joining the first creation and the new creation in one day.

prepared from various sources, including
the New Book of Festivals & Commemorations
and Lesser Feasts and Fasts

The Collect

Pour your grace into our hearts, O Lord, that we who have known the incarnation of your Son Jesus Christ, announced by an angel to the Virgin Mary, may by his Cross and passion be brought to the glory of his resurrection; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

The Lesson
Isaiah 7:10-14

Again the Lord spoke to Ahaz, “Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.” But Ahaz said, “I will not ask, and I will not put the Lord to the test.” And he said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.

Psalm 40:5-13
Expectans expectavi

I waited patiently for the LORD, *
and he inclined to me, and heard my call.

He brought me out of the horrible pit, out of the mire and clay; *
he set my feet upon the rock, and secured my footing.

He has put a new song in my mouth, *
a song of thanksgiving unto our God.

Many shall see and fear, *
and shall put their trust in the LORD.

Blessed is the man who has set his hope in the LORD, *
and has not turned to the proud, or to those who go about lying.

O LORD my God, great are the wondrous works which you have done, and also your thoughts toward us; *
there is none who can be compared with you.

If I should declare them and speak of them, *
they would be more than I am able to express.

Sacrifice and offering you do not desire, *
but my ears you have opened.

Burnt offerings and sin offerings you have not required, *
and so I said, “Behold, I come;

In the volume of the book it is written of me, that I delight to do your will, O my God; *
indeed, your law is within my heart.”

I have declared your righteousness in the great congregation; *
behold, I will not restrain my lips, O LORD, and that you know.

I have not hidden your righteousness within my heart; *
my talk has been of your truth and of your salvation.

I have not concealed your loving mercy and truth *
from the great congregation.

The Epistle
Hebrews 10:4-10

When Christ came into the world, he said,

“Sacrifices and offerings you have not desired,
but a body have you prepared for me;
in burnt offerings and sin offerings
you have taken no pleasure.
Then I said, ‘Behold, I have come to do your will, O God,
as it is written of me in the scroll of the book.’”

When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

The Canticle: Magnificat
The Song of Mary

My soul magnifies the Lord, *
and my spirit rejoices in God my Savior;

For he has regarded *
the lowliness of his handmaiden.

For behold, from now on, *
all generations will call me blessed;

For he that is mighty has magnified me, *
and holy is his Name.

And his mercy is on those who fear him, *
throughout all generations.

He has shown the strength of his arm; *
he has scattered the proud in the imagination of their hearts.

He has brought down the mighty from their thrones, *
and has exalted the humble and meek.

He has filled the hungry with good things, *
and the rich he has sent empty away.

He, remembering his mercy, has helped his servant Israel, *
as he promised to our fathers, Abraham and his seed for ever.

Glory be to the Father, and to the Son, and to the Holy Spirit; *
as it was in the beginning, is now, and ever shall be, world without end. Amen.

The Gospel
Luke 1:26-38

In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. And he came to her and said, “Greetings, O favored one, the Lord is with you!” But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

And Mary said to the angel, “How will this be, since I am a virgin?”

And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God.” And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word.” And the angel departed from her.

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The scripture texts for the Lesson, the Epistle, and Gospel are taken from the English Standard Version Bible. The Collect, Psalm, and Canticle are taken from the Book of Common Prayer (2019).

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Charles, King and Martyr, 1649

Charles the First

A biographical sketch of Charles the First, King of England, Scotland, and Ireland, may be found on the Anglican History Blog. Another sketch may be found at James Kiefer’s Christian Biographies.

Like his Archbishop of Canterbury, William Laud, who predeceased him on the scaffold, Charles the First is a controversial figure and inclusion in the sanctoral calendar. Considered by some a martyr for the High Church cause, dying for the sake of Crown and Bishops, he is decried by others as a defender of royal absolutism against parliamentary rule and willing (contra the claim of his steadfast defense of episcopacy) to negotiate a settlement with the Scots if they took up arms against the English in order to restore him to the throne that included the temporary establishment of a presbyterian polity for the Church of England. His flaws notwithstanding, he attracted the loyalty not only of “old style conformists” to the established order of the Church of England and of avant-garde conformists (Laudians) but also of some presbyterians among the Puritans who, despite their ecclesiastical disagreements with Charles and his advisers, wished to see the monarchy continue. The eminent scholar and Calvinist theologian James Ussher, Archbishop of Armagh, continued a royalist despite his disagreements with the Laudians with whom Charles surrounded himself, and he fainted when he witnessed Charles’ decollation from a nearby rooftop.

Charles, King and Martyr, was first commemorated in the Book of Common Prayer in 1662, two years after the restoration of monarchy and episcopacy in England, and was thus the only person “canonized” by the reformed Church of England. The commemoration was removed from the calendar in 1859, along with other “state services” like the thanksgiving for deliverance from the Gunpowder Plot, with the support of Queen Victoria. In recent years his commemoration has been restored to the sanctoral calendars of several Anglican Churches, including the Anglican Church in North America.

The Collect

Blessed Lord, in whose sight the death of your saints is precious: We praise your name for your abundant grace bestowed upon your servant Charles, king and martyr; by which he was enabled so cheerfully to follow the steps of his blessed Master and Savior in a constant patient suffering of all barbarous indignities, and at last resisting unto blood, and even then, according to the same pattern, praying for his murderers. Let his memory, O Lord, be ever blessed among us, that we may follow the example of his courage and constancy and great charity; for Jesus Christ’s sake, our only Mediator and Advocate. Amen.

 

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Lesslie Newbigin, Bishop and Ecumenist, 1998

Lesslie Newbigin

A brief biographical sketch followed by a longer essay on Lesslie Newbigin’s enduring theological influence may be found in the History of Missiology webpages of the School of Theology of Boston University.

The Collect (for Ecumenists)

Almighty God, we give you thanks for the ministry of Lesslie Newbigin, who labored that the Church of Jesus Christ might be one: Grant that we, instructed by his teaching and example, and knit together in unity by your Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

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Thomas Aquinas, Friar, Priest, and Teacher of the Faith, 1274

Thomas Aquinas is the greatest theologian of the high Middle Ages, and, next to Augustine, perhaps the greatest theologian in the history of Western Christianity. Born into a noble Italian family, probably in 1225, he entered the new Order of Preachers founded by Dominic (the Dominicans, or Blackfriars as they were known in England). He soon became an outstanding teacher in an age of intellectual ferment. Because of his size and slowness, Thomas was called “the Ox”. His first master, Albert the Great, is said to have prophesied that although Thomas was called “the dumb ox, his lowing would soon be heard all over the world.”

Perceiving the challenges that the recent rediscovery, through Jewish and Muslim scholars in Spain, of Aristotle’s works might entail for traditional catholic doctrine, especially in its emphasis upon empirical knowledge derived from reason and sense perception, independent of faith and revelation, Thomas asserted that reason and revelation are in basic harmony. “Grace” (revelation), he said, “is not the denial of nature” (reason), “but the perfection of it.” This synthesis Thomas accomplished in his greatest works, the Summa Theologica and the Summa Contra Gentiles, which continue today to exercise profound influence on Christian thought and philosophy. Thomas was considered a bold thinker, even a “radical”, and certain aspects of his thought were condemned by the ecclesiastical authorities. His canonization as a Doctor (Teacher) of the Church on July 18, 1323, vindicated him.

Thomas understood God’s disclosure of his Name, in Exodus 3:14, “I AM WHO I AM”, to mean that God is Being, the Ultimate Reality from which everything else derives its being. The difference between God and the world is that God’s essence is to exist, whereas all other beings derive their being from him by the act of creation. Although, for Thomas, God and the world are distinct, there is, nevertheless, an analogy of being between God and the world, since the Creator is reflected in his creation. It is possible, therefore, to have a limited knowledge of God, by analogy from the created world. On this basis, human reason can demonstrate that God exists; that he created the world; and that he contains in himself, as their cause, all the perfections which exist in his creation. The distinctive truths of the Christian faith, however, such as the Trinity and the Incarnation, are known only by revelation.

On December 6, 1272, after being recalled to Naples as regent of studies earlier that year, Thomas experienced a revelation of God, after which he dictated to his scribe no more. He said of the experience that all he had written in comparison to what he had then seen was like so much straw.

Thomas died on the 13th of September in 1274, just under fifty years of age. In 1369, on the 28th of January, his remains were transferred to Toulouse. In addition to his many theological writings, he composed several eucharistic hymns of lasting value, including Adoro te devote (“Humbly I adore thee”) and Pange lingua (“Now, my tongue, the mystery telling”).

adapted from Lesser Feasts and Fasts,
with additions from The Oxford Dictionary of Saints

The Collect

Almighty God, you have enriched your Church with the singular learning and holiness of your servant Thomas Aquinas: Enlighten us more and more, we pray, by the disciplined thinking and teaching of Christian scholars, and deepen our devotion by the example of saintly lives; 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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Propers for the commemoration of Thomas Aquinas, Priest and Friar, are published on the Lectionary Page website.

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Lydia, Dorcas, and Phoebe, Helpers of the Apostles

Lydia was the Apostle Paul’s first convert to faith in Christ in Europe. A native of Thyatira in Asia Minor, in the ancient region known as Lydia, she resided in the city of Philippi in Macedonia. She was a merchant of goods dyed with the purple-red dye known as Tyrian purple, so-called because it was first extracted by the Phoenicians. Tyrian purple was extracted from the Murex sea snail and was highly prized in antiquity because it did not fade but became more vibrant and intense with weathering and exposure to sunlight. The Romans considered the dye a mark of high status: the stripe on the toga of a senator was dyed with Tyrian purple, and its use in the emperor’s toga led to its being known as “imperial purple”. The dye was all the more costly because of the difficulty of extraction. One modern writer has estimated that twelve thousand of the Murex snails yielded little more than a gram of dye, enough to dye only the trim of a single garment. Dealing in purple-dyed goods would require a good deal of capital, so Lydia was likely wealthy. When Saint Paul first met her, she was one of a group of women who met outside the city of Philippi for prayer on the Sabbath, and Saint Luke notes that she was a “worshiper of God” (Acts 16:14), suggesting that she was one of those Gentiles who kept some of the Jewish ethical and liturgical customs (including synagogue worship) without fully entering the Jewish community. According to the Acts of the Apostles, “the Lord opened her heart to pay attention” to Paul’s preaching that Sabbath, and she and her household were baptized. After this she prevailed on Paul and his companions to stay in her house, thus relieving him of the necessity of earning his support, as was his custom elsewhere. Although Lydia does not appear in any of Saint Paul’s extant epistles, his love for the church at Philippi is evident in his letter to that church, a love that doubtless began with Lydia’s hospitality.

Dorcas, or Tabitha (from the word for “gazelle” in Greek and in Aramaic) was a believer who lived in Joppa, and was known there for her good works and acts of charity, including the making of tunics and other garments for the widows of the church. When she died, the members of the church at Joppa sent messengers to the Apostle Peter, asking him to come to them without delay. On his arrival in the upper room where Dorcas had been laid, he “knelt down and prayed; and turning to the body he said, ‘Tabitha, arise'” (Acts 9:40), whereupon she was restored to life. This was the first such miracle by one of the apostles, and because of it “many believed in the Lord”. In the Acts of the Apostles Dorcas is called a “disciple” in a feminine form of the word that in the New Testament is applied only to her. Dorcas Societies, which provide clothing and other material needs for the poor, are named for her. The original society was founded in Douglas, Isle of Man in 1834 in thanksgiving for deliverance from a cholera outbreak, and to replace the bedding and clothing of the poor that had been destroyed as part of the effort to prevent an epidemic.

Phoebe, whose name means “bright” or “radiant”, was a diakonos of the church at Cenchreae, the eastern seaport of Corinth. The word diakonos may be translated deacon (or in some versions of the Bible, deaconess), though it may also be translated “helper” or “patron”, given that Saint Paul applies the word to himself in 2 Corinthians (11:23) and in Colossians (1:23,25) and does not mean that he is himself a deacon. In his letter to the Romans, Paul commends Phoebe to the church at Rome, that they might “welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many, and of myself as well” (16:1,2). Some consider the application of the word diakonos to Phoebe, along with 1 Timothy 3:11 (which in Greek reads, “and also the women”, rather than “their [deacons’] wives” as in a number of English translations), evidence that the early Church ordained women to the same diaconate to which men were ordained.

Whether or not this be the case, Pliny the Younger attests to the existence of deaconesses in the church in Bithynia in the second century, and documents of the late third and fourth centuries (including the Didascalia and the Apostolic Constitutions) describe the ministry and duties of deaconesses, including assisting at the baptism of women and visiting and ministering to the sick. The ministry disappeared in the West and declined in the East for a number of centuries, but was revived in the Lutheran Church in the nineteenth century, when Pastor Theodor Fliedner opened the first deaconess motherhouse in Kaiserwerth on the Rhine. At the request of a local pastor, Fliedner brought four deaconesses to American in 1849 to work in the Pittsburgh Infirmary. In following decades, other deaconess communities were founded in Lutheran population centers both in America and in Europe. In 1862 Elizabeth Catherine Ferard was licensed as a deaconess by the Bishop of London, thus becoming the first Anglican deaconess. From a deaconess community in London, deaconesses were eventually introduced into many Anglican Churches. The office of deaconess has disappeared in those Anglican Churches that ordain women to the diaconate, but the office has been maintained as a commissioned or consecrated lay ministry for women in a number of traditional Anglican Churches, including the Reformed Episcopal Church (now a subjurisdiction within the Anglican Church in North America) and the Anglican Province in America.

The Collect

Almighty God, you inspired your servants Lydia, Dorcas, and Phoebe to support and sustain your church by their deeds of generous love: Open our hearts to hear you, conform our will to love you, and strengthen our hands to serve you; for the sake of your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

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The Collect is taken from the New Book of Festivals and Commemorations, Philip H. Pfatteicher.

The icon of Saint Lydia is from the website of the Holy Transfiguration Monastery and is under copyright.

The icon of Saint Tabitha is courtesy of www.eikonografos.com and is used with permission.

Propers for the commemoration of Lydia, Dorcas, and Phoebe may be found on the Lectionary Page website.

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Conversion of Saint Paul the Apostle

Paul, or Saul as he was known until he became a Christian, was a Roman citizen, born at Tarsus, in present-day Turkey. He was brought up as a devoted Jew, studying in Jerusalem for a time under Gamaliel, the most famous rabbi of the day. Describing himself, he said, “I am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin” (Romans 11:1).

A few years after the death of Jesus, Saul came in contact with the new Christian movement, and became one of the most fanatical of those who were determined to stamp out this “dangerous heresy”. Saul witnessed the stoning of Stephen. He was on the way to Damascus to lead in further persecution of the Christians when his dramatic conversion took place.

From that day, Paul devoted his life completely to Jesus Christ and especially to the conversion of Gentiles. The Acts of the Apostles describes the courage and determination with which he planted Christian congregations over a large area of the land bordering the eastern Mediterranean Sea.

His letters, the earliest of Christian writings, reveal him as the greatest of the interpreters of Christ’s death and resurrection, and as the founder of Christian theology. He writes, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). His treatment throughout his letters of a theology in which Jesus Christ is the Messiah, the hope of Israel and the climax and fulfillment of the covenant God made with Abraham and renewed at Sinai, and his breathtaking rewriting of Israel’s central confession that the Lord God is One to include Jesus as that one Lord, is nothing less than brilliant.

Paul describes himself as small and insignificant in appearance: “His letters are weighty and strong,” it was said of him, “but his bodily presence is weak, and his speech is of no account” (2 Corinthians 10:10). He writes of having a disability which he had prayed God to remove from him, and quotes the Lord’s reply, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore Paul went on to say, “I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me (2 Corinthians 12:9).

Paul is believed to have been martyred at Rome in the year 64, during the persecution under the emperor Nero. As a Roman citizen, he would have been executed by decapitation.

adapted from Lesser Feasts and Fasts (1980)

The Collect

O God, by the preaching of your apostle Paul you have caused the light of the Gospel to shine throughout the world: Grant, we pray, that having his wonderful conversion in remembrance, we may show ourselves thankful to you by following his holy teaching; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

The Lesson
Acts 26:9-21

[Paul said to King Agrippa] “I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. And I did so in Jerusalem. I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities.

“In this connection I journeyed to Damascus with the authority and commission of the chief priests. At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, delivering you from your people and from the Gentiles—to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’

“Therefore, O King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. For this reason the Jews seized me in the temple and tried to kill me.”

Psalm 67
Deus misereatur

May God be merciful unto us, and bless us, *
and show us the light of his countenance, and be merciful unto us.

Let your way be known upon earth, *
your saving health among all nations.

Let the peoples praise you, O God; *
indeed, let all the peoples praise you.

O let the nations rejoice and be glad, *
for you shall judge the peoples righteously, and govern the nations upon earth.

Let the peoples praise you, O God; *
let all the peoples praise you.

Then shall the earth bring forth her increase, *
and God, even our own God, shall give us his blessing.

God shall bless us, *
and all the ends of the world shall fear him.

The Epistle
Galatians 1:11-24

For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. But when he who had set me apart before I was born, and who called me by his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.

Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. But I saw none of the other apostles except James the Lord’s brother. (In what I am writing to you, before God, I do not lie!) Then I went into the regions of Syria and Cilicia. And I was still unknown in person to the churches of Judea that are in Christ. They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.” And they glorified God because of me.

The Gospel
Matthew 10:16-22

[Jesus said to the twelve] “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you. Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.

“A disciple is not above his teacher, nor a servant[a] above his master. It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign[b] those of his household.”

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The 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 (2019).

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