Remigius, Bishop

The collect for today, the Feast of Saint Remigius (c. 438-533), Bishop of Reims, Apostle to the Franks (source):

François Dubois, Saint Remigius baptises King Clovis I in the presence of Queen ClotildeO God, who by the teaching of thy faithful servant and bishop Remigius didst turn the nation of the Franks from vain idolatry to the worship of thee, the true and living God, in the fullness of the catholic faith; Grant that we who glory in the name of Christian may show forth our faith in worthy deeds; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

The Epistle: 1 St. John 4:1-6
The Gospel: St. John 14:3-7

Remigius was consecrated bishop of Reims, France, at age 22. The pagan Clovis I, who had married the Christian princess Clotilde, began his reign as king of the Franks about 20 years later, in 481.

Before entering combat against German tribes at Tolbiac, Clovis prayed to “Clotilde’s God” for victory. His soldiers won the battle, and Clotilde asked Remigius to teach the king about Christianity. Clovis was amazed by the story of “this unarmed God who was not of the race of Thor or Odin”. In the words of Remigius, the king came “to adore what he had burnt and to burn what he had adored”.

In 496, Remigius baptised Clovis in a public ceremony at Reims Cathedral. Three thousand Franks also became Christians. Under the king’s protection, Remigius was able to spread the gospel and build churches throughout Gaul.

Artwork: François Dubois, Saint Remigius baptises King Clovis I in the presence of Queen Clotilde, 1829. Mural painting, Panthéon, Paris.

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Jerome, Doctor and Priest

The collect for today, the Feast of Saint Jerome (c. 342-420), Priest, Monk, Translator of the Scriptures, Doctor of the Church (source):

O Lord, thou God of truth, whose Word is a lantern to our feet and a light upon our path: We give thee thanks for thy servant Jerome, and those who, following in his steps, have labored to render the Holy Scriptures in the language of the people; and we beseech thee that thy Holy Spirit may overshadow us as we read the written Word, and that Christ, the living Word, may transform us according to thy righteous will; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

The Epistle: 2 Timothy 3:14-17
The Gospel: St. Luke 24:44-48

Gerard David, St. JeromeOne of the most scholarly and learned early church fathers, St. Jerome devoted much of his life to accurately translating the Holy Bible from the original languages of Hebrew and Greek into Latin.

Born near Aquileia, northeast Italy, of Christian parents, Jerome travelled widely. He received a classical education at Rome and travelled to Gaul where he became a monk. He later moved to Palestine, spending five years as an ascetic in the Syrian desert. In 374, he was ordained a priest in Antioch. He then pursued biblical studies at Constantinople under Gregory Nazianzus and translated works by Eusebius, Origen, and others.

Travelling to Rome in 382, Jerome became secretary to the aged Pope Damasus. By the time the pope died three years later, Jerome had become involved in theological controversies in which he antagonised many church leaders and theologians. He left Rome under a cloud, returning to Palestine where he lived as a monk in Bethlehem for the rest of his life.

Over several decades, Jerome wrote biblical commentaries and works promoting monasticism and asceticism. Most importantly, he produced fresh Latin translations of most of the Old and New Testaments, based on the original biblical languages. This work formed the basis of the Vulgate, which remained the standard Scriptural text of the western church for over a millennium.

Artwork: Gerard David, St. Jerome (from the Cervara Altarpiece), c. 1506. Oil on oak panel, Palazzo Bianco, Genoa.

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Meditation for Michaelmas

Michaelmas Daisies Dancing with Angels

Michaelmas daisies in their varied hues dance along our maritime roadsides in the soft September air. They are asters, a Greek word meaning star, and are called ‘michaelmas daisies’, because their appearance coincides with the great Fall festival of St. Michael and All Angels on September 29th. They recall us to the larger dimensions of creation and of the traditions of intellectual and spiritual life which are part of the life of academic institutions and our churches as places of contemplation, learning and service.

Angels are a strong reminder to us of our spiritual and intellectual nature. They, too, are creatures but purely intelligible beings, spiritual beings, in other words, though often beautifully depicted in art. As Diotima teaches Socrates in Plato’s Symposium, spirits are intermediary between god and humans. She notes that “they interpret and carry messages from humans to gods and from gods to humans”. This ancient Greek view complements the angelic messengers in the scriptural traditions and belongs to the idea of good news that is shared and in which we participate. Evangelist means, literally, a good angel, a good messenger; hence, gospel or good news that is made known.

Angels are an inescapable feature of the scriptural and spiritual landscape of the Jewish, Christian, and Islamic worlds. The ideas or forms of Plato have become the ideas or thoughts of God and have entered into the spiritual imaginary of the theological cultures of reflection and to a branch of theology known as angelology. They belong to our thinking about creation, spiritually and intellectually, and to ourselves as spiritual creatures, albeit not angels, because we are unmistakingly embodied beings. Angels are the great  ‘celestial no-see ums’, as Fr. Robert Crouse was fond of observing. The artistic traditions picture and imagine the angels in various ways but in truth they can only be thought.When we think and pray, itself a form of thinking in a Godward direction, we are in the company of angels.

The most important things in life are the things which we cannot see but are known intellectually or spiritually. Such are the angels who contribute to our thinking about the intellectual principles that belong to the created order and to our lives in thought and prayer and to the primacy of the ethical, our thinking about good and evil.

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Saint Michael and All Angels

The collect for today, the Feast of Saint Michael and All Angels, from The Book of Common Prayer (Canadian, 1962):

O EVERLASTING God, who hast ordained and constituted the services of Angels and men in a wonderful order: Mercifully grant, that as thy holy Angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen.

The Lesson: Revelation 12:7-11
The Gospel: St. Matthew 18:1-10

Hubert Gerhard, The Archangel Michael Vanquishing LuciferThe name Michael is a variation of Micah, and means in Hebrew “Who is like God?”

The archangel Michael first appears in the Book of Daniel, where he is described as “one of the chief princes” and as the special protector of Israel. In the New Testament epistle of Jude (v. 9), Michael, in a dispute with the devil over the body of Moses, says, “The Lord rebuke you“. Michael appears also in Revelation (12:7-9) as the leader of the angels in the great battle in Heaven that ended with Satan and the hosts of evil being thrown down to earth. There are many other references to the archangel Michael in Jewish and Christian traditions.

Following these scriptural passages, Christian tradition has given St. Michael four duties: (1) To continue to wage battle against Satan and the other fallen angels; (2) to save the souls of the faithful from the power of Satan especially at the hour of death; (3) to protect the People of God, both the Jews of the Old Covenant and the Christians of the New Covenant; and (4) finally to lead the souls of the departed from this life and present them to our Lord for judgment. For these reasons, Christian iconography depicts St. Michael as a knight-warrior, wearing battle armor, and wielding a sword or spear, while standing triumphantly on a serpent or other representation of Satan. Sometimes he is depicted holding the scales of justice or the Book of Life, both symbols of the last judgment.

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Sermon for the Seventeenth Sunday after Trinity

“Friend, go up higher”

It is, I think, an intriguing text. It’s not about ambition or pretension, or for that matter despair. It’s about the hope of transformation. Better to be called up than to be put down. It conveys the sense that we are called to something more, that we have an end beyond what we know is before us but fear to face, namely, the grave and gate of death. But it requires humility, a kind of honesty about our humanity and about ourselves in the sight of God.

The operative words are “friend” and “go up higher”. We are made friends of Jesus by being called up higher but only through his death and resurrection. That is the heart of baptism. We are identified with Jesus in his free-willing identity and sacrifice for us. But humility is the necessary condition of receiving God’s grace. It is not about putting ourselves down so much as not puffing up ourselves and claiming status over others. Humility in this sense is honesty in contrast to both presumption and despair.

Shakespeare’s Sonnet # 29 captures something of the power of love ultimately expressed in Christ’s “sweet love remember’d.”  Consider the poetic force of his sonnet that lifts us up to heaven’s gate and that speaks of the love that overpowers ourselves even when we are in disgrace and despair.

When, in disgrace with Fortune and men’s eyes,
I all alone beweep my outcast state,
And trouble deaf heaven with my bootless cries,
And look upon myself and curse my fate,
Wishing me like to one more rich in hope,
Featured like him, like him with friends possessed,
Desiring this man’s art, and that man’s scope,
With what I most enjoy contented least;
Yet in these thoughts myself almost despising,
Haply I think on thee, and then my state,
Like to the lark at break of day arising
From sullen earth, sings hymns at heaven’s gate;
For thy sweet love rememb’red such wealth brings,
That then I scorn to change my state with kings.

All love belongs to God and thus this sonnet can, I think, be understood in more ways than simply the romantic, the erotic, or the sentimental. Plato understood that love or eros belongs to something heavenly and divine, namely, the love of the Good itself which gathers up all of the forms of love, incomplete and partial, into what is perfect and eternal. That way of thinking has its highest expression in Christ Jesus. All love belongs to God.

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Month at a Glance, September – October

Tuesday, September 29th, Feast of St. Michael & All Angels
7:00pm Holy Communion

Sunday, October 4th, Trinity 18
8:00am Holy Communion
10:30am Holy Communion

Thursday, October 8th
7:00pm Seminar on the Catechism by way of King Oswald’s Heirs, #1: Intro to end of Ch. 11, Coronation Room, Parish Hall

Sunday, October 11th, Harvest Thanksgiving / Trinity 19
8:00am Holy Communion
10:30am Holy Communion

Tuesday, October 13th
7:00pm Parish Council Meeting

Saturday, October 17th
9:00-11:00am Church Cleanup

Sunday, October 18th, St. Luke / Trinity 20
8:00am Holy Communion
10:30am Holy Communion

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The Seventeenth Sunday After Trinity

The collect for today, the Seventeenth Sunday after Trinity, from The Book of Common Prayer (Canadian, 1962):

LORD, we pray thee that thy grace may always prevent and follow us, and make us continually to be given to all good works; through Jesus Christ our Lord. Amen.

The Epistle: Ephesians 4:1-6
The Gospel: St. Luke 14:1-11

Robert Scott Lauder, Christ Teacheth HumilityArtwork: Robert Scott Lauder, Christ Teacheth Humility, 1847. Oil on canvas, National Galleries of Scotland, Edinburgh.

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Lancelot Andrewes, Bishop and Scholar

The collect for today, the commemoration of Lancelot Andrewes (1555-1626), Bishop of Winchester, scholar, spiritual writer (source):

Lancelot AndrewesO Lord God,
who didst give Lancelot Andrewes many gifts
of thy Holy Spirit,
making him a man of prayer and a pastor of thy people:
perfect in us that which is lacking in thy gifts,
of faith, to increase it,
of hope, to establish it,
of love, to kindle it,
that we may live in the light of thy grace and glory;
through Jesus Christ thy Son our Lord,
who liveth and reigneth with thee,
in the unity of the Holy Spirit,
one God, now and for ever.

The Epistle: 1 Timothy 2:1-7a
The Gospel: St. Luke 11:1-4

Lancelot Andrewes was a prominent English bishop, theologian, and scholar whose career spanned the reigns of Queen Elizabeth I and King James I. Born in London, Andrewes was educated at the Merchant Taylors’ School before matriculating at Pembroke Hall, Cambridge, in 1571, where he distinguished himself in classical languages and theology. He earned his degrees in rapid succession, became a fellow of Pembroke in 1576, and was ordained a priest in 1580.

Andrewes rose steadily through ecclesiastical and academic ranks. He served as Master of Pembroke Hall, Dean of Westminster, and chaplain to Queen Elizabeth I. Under King James I, he was consecrated Bishop of Chichester in 1605, translated to Ely in 1609, and finally to Winchester in 1619, a post he held until his death.

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