St. Thomas Becket

A Paper Submitted In Partial Fulfillment Of The Requirements for:

Church History I
Professor: The Rev. Steven A. Peay, PhD.

By James Brzezinski
17 December 2009

St. Thomas Becket

St. Thomas Becket is one of the most well known Archbishops of Canterbury. Pope Gregory the Great dispatched Augustine in 597 to refound the Church in England.1 The succession of Archbishops of Canterbury began with St. Augustine who met great success when Ethelbert, King of Kent, accepted Christianity with his wife Bertha who was already a Christian.2 In 1170, St. Thomas Becket, the fortieth Archbishop of Canterbury, would be murdered during Vespers in Canterbury Cathedral. Did St. Thomas Becket receive sainthood because of his efforts to spread the Gospel of Jesus Christ or was it his murder that gave him the notoriety and important place in the history of the Christian church?

There are extensive writings about the life and times of St. Thomas Becket, as well as numerous collections of his letters and correspondence. This generous supply of hagiography helps us understand the life and times of this legendary Archbishop of Canterbury. With the plethora of information available we will have to make a brief summation of the main points of his life, namely his early life, conversion, conflict, trial, exile and martyrdom.

Thomas was born in London – probably in 1118 – on Saint Thomas Day, and was named for the Doubting Apostle.3 Thomas’ schooling began at Merton Priory; later he attended church schools in London followed by his attendance of lectures at Oxford and then on to the University of Paris.4 Theobald, The Archbishop of Canterbury took the young man into his household, ordained him to minor orders, sent him to universities at Bologna and Auxerre to study law and upon his returning ordained him deacon in 1154, and made him Archdeacon of Canterbury – a rank just below that of a bishop or abbot.5 Thomas’ direct exercise of his Archdeaconry was to be limited since he was appointed within a matter of weeks to high secular office, the chancellorship of the realm, by the newly crowned Henry II who chose Becket to be his chancellor no doubt upon Theobald’s recommendation.6

The young king was high spirited, buoyant, extroverted, and emotional, and Thomas, equally extroverted, always disposed to claim his personal devotion, was drawn to his king by both genuine quasi-elder brother affection, and by the glamour of royalty and court life.7 This relationship was, indeed, a fact of the greatest significance in Thomas’ life.8 His actions, thoughts, and fortunes, were for sixteen years of his life in high office, so entwined with those of the king, and each was so influenced by the other on the personal, emotional level, that the historian of Thomas must make some attempt to comprehend the character and personality of Henry II. 9

The power and lifestyle enjoyed by Thomas were evidence of his success as the king’s chancellor. Thomas’ devotion to the church came into direct conflict with the king over the Clarendon Constitutions.

The codification of Canon Law culminated in the Decretum of Gratian in 1148. Secular law was still largely uncodified and governed by unwritten customs. Thus there was a wide borderland between cases which belonged to church jurisdiction and those to which the secular courts could demonstrate their claim. This was one chief cause of the struggle between Becket and Henry II over the trial of criminous clerks. The other was the spread of education which gave to many men who had no intention of taking orders the standard of literacy which was the test of clerkship. Henry was eager to assert the competence of the royal law-courts. Becket was a keen supporter of canonical justice. In 1163, at the Council of Westminster, both sides stated their cases. Henry demanded that criminous clerks, convicted by church courts, should be handed over to his courts for punishment. Becket claimed that this was uncanonical and also inequitable as involving two trials. The Constitutions put forward in the next year in a Council at Clarendon restricted church privileges and jurisdiction.10

This conflict was the ancient, classic issue of Church and State, regnum and sacerdotium; the ever-old, ever-new question as to the rights and powers of the temporal and spiritual authorities.11 So how do we explain the change from Thomas the worldly chancellor and friend of the king to Thomas the Archbishop, champion of the Church?12

We have glimpses also of his moral characteristics. He was, from childhood, devout. Whether or not we may believe one biographer who tells us that he was from infancy dedicated to the priesthood, it seems quite clear that he never passed through a period of religious negligence or a crisis of doubt. Similarly, all agree that, though as a youth he may have complied with the speech and manners of his companions, he was throughout his life entirely pure. It is significant that neither Henry II nor Gilbert Foliot, when using all available ammunition against him, ever make the slightest charge in this respect. Chaste and devout, he had therefore in a sense less excuse for his faults of vanity and extravagance and ambition, for he had not forfeited his spiritual clarity of sight.13

Conversion is a central aspect in the depiction of Becket’s life and death, character and cause, featuring not only in the accounts of his election and consecration but interwoven through the narrative.14 Becoming an archbishop constituted a transformation of the hand of God just as much as the experience of the famous converts of the early church did; these events appear in a new light, as part of an integrated and consistent, if idiosyncratic, path to sanctity.15

Becket was consistent in his devotion to God and the Church but, at Clarendon, Becket broke ranks with his associates, publicly accepted the Clarendon constitutions, to the king’s delight.16 Thomas never forgave himself – “what virtue is left to him who has betrayed his conscience and his reputation?”17 Almost within the hour Becket regretted his action: “I repent and am so aghast at my transgression that I judge myself unworthy as a priest to approach him whose church I have thus basely sold.”18 He imposed on himself penance for his betrayal and weakness.19

The king moved to force the resignation of his archbishop, a summons was issued, Becket failed to respond, charged with in contempt of court, found guilty and sentenced.20

The six years of exile are a sharply defined period in the life of the archbishop in which he found himself in circumstances entirely novel to his experience.21 When, in November 1164, Thomas retired with a small group of clerks and servants to the celebrated and observant abbey of Pontigny, he withdrew, for the first time in his adult life, from the activities of administration, travel, and lawsuits.22 The archbishop resolved to adapt himself to the monastic life, he assumed the habit, lay on a rough pallet, followed the offices, ate sparingly, and even for a season endeavored to follow exactly the coarse dietary régime of the monks.23

After many communications via letters and messengers, Thomas began to make plans for his return to England, but delayed leaving until, as he wrote to the Pope, ‘our envoys bring word that retribution is being made, it is not that I fear the king will break his promises but that evil advisors may again mislead him.’24

On 19th December Thomas held a service of ordination in the cathedral and on the 21st, his 52nd birthday, he celebrated a festive High Mass: it was the Feast of St. Thomas the Apostle.25 On Christmas Eve he officiated at Midnight Mass and on the day of the nativity preceded the celebration of the Eucharist with a sermon on the text ‘Peace unto all men of good will.’26

On 29th December, violently shouting, the four principal knights, followed by Hugh of Horsea, mounted the few steps into the cathedral transept, their clanking armour adding to the din.27

As the gang surged upon him they snarled, ’You’re going to die, and now.’28 ‘I’m not frightened of your threats,’ said Becket.29 ‘I am quite ready to die for the sake of God. But let my people go. I forbid you under pain of anathema to hurt any of my won.’ Even now he was still the good pastor, concerned for his flock. ‘What you have to do, do to me alone, here. I am quite prepared to embrace death if the Church can find freedom and peace through my blood.’ ‘Absolve the excommunicated people!’ cried the others, joined by the insolent soldier-clerk Hugh of Horsea, ‘and anyone you have suspended and cut off.’ ‘I will do no more for them than I have done already,’ Becket responded. 30

Realizing that death was imminent, he composed himself to utter the first of his commendations. He made the sign of the cross, folded his hands in prayer before his face and stretched out his neck to receive a blow, uttering the words ‘To God and the Blessed Virgin Mary, to the blessed martyr Denis and to St. Alphege, Archbishop of Canterbury, and to the patrons of this place I commend my spirit and the cause of Church.31

After some pushing, shoving, and blows from a sword, Becket felt the flow of blood and put his arm up to wipe his head. Seeing the gore upon his sleeve he knew that his hour had come. He made the sign of the cross, then put his hands together in an attitude of prayer making a second commendation. ‘Into Thy hands O Lord I commend my spirit.’ Thomas dropped on to his elbows and knees, uttering what seems to be yet another commendation, ‘In the name of Jesus and for the safety of the Church I am ready to suffer death.’32

Canonization came with almost indecent haste, on 21 February 1173, just over two years after he was assassinated, Becket was sainted on the triple grounds that hat his cause – the historic liberties of the church – had been worthy, the style of his death had been magnificent, and the signs of divine approval were manifest in the deluge of miracles that emanated from his grave. 33

Did St. Thomas Becket receive sainthood because of his efforts to spread the Gospel of Jesus Christ or was it his murder that gave him the notoriety and important place in the history of the Christian church? The whole of Christian Europe was unanimous in its view on the death of Thomas Becket: he had died as the great martyr to the cause of the Faith and Church.34 It was immediately assumed that not only had he made the supreme sacrifice for his priestly order, and (perhaps less clearly) for the layfolk as well, but that he had met his earthly end in circumstances of outstanding bravery and drama, at the swords of evil assassins.35 According to David Knowles who asks the question, ‘Was his death, then, that of a martyr?’ If we use the word in its original Christian sense, we must say ‘No.’ He did not die as a witness to the Resurrection of Jesus, or in defense of any specified article of the creed or point of Christian morality. He died for a novel extension of canon law, or to recover Canterbury property, or because he had upheld an unessential right or the archbishop of Canterbury.36 The Archbishop died for the freedom of spiritual authority of the Church, and he died declaring that he knew this and was willing to meet death in this cause.37 According to Lacey Baldwin Smith, Thomas did not ‘seek the way of martyrdom to high heaven,’ but was in fact a ‘true martyr,’ God’s perfect instrument, who desired nothing for himself, ‘not even the glory of being a martyr.’38

The final decision as to the validity of Saint Thomas Becket’s sainthood will have to be left to God. I believe that St. Thomas Becket is worthy of the title of saint because I agree with those who knew him and by his actions and how history is written about him. He used his God given abilities to administrate the church and was also called to be chancellor under King Henry II. Becket consistently, though not without mistakes, such as initially accenting to the Claredon Constitutions, stood for the separation of ecclesiastical authority from that of temporal. This is an argument that is still going on today. Satin Thomas Becket was also interested in the monastic and ascetical life which he practiced while in exile. This shows a balance to the excess that he seemed to enjoy in the life in the court with Henry II

We can safely revere Saint Thomas Becket who did well by standing for the authority of the Church and keeping this authority in front of the secular leadership which had the affect of keeping Christ first in the lives of the people.
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Footnotes

The Oxford Dictionary of the Christian Church. 3rd Edition Revised. F. L. Cross, and E. A. Livingstone, (New York: Oxford University Press, 2005), 129.
2 Ibid.
3 John-Julian, Father. Stars In A Dark World (Parker: Outskirts Press, 2009), 786.
4 Ibid.
5 Ibid.
6 Donald F. Logan. A History of The Church in the Middle Ages. (Oxford: Routledge, 2002),163.
7 David Knowles. Thomas Becket. (Stanford: Stanford University Press, 1970), 33.
8 Ibid.
9 Ibid.
10 Henry Bettenson and Chris Maunder. Documents of the Christian Church. 3rd. (Oxford: Oxford University Press, 1999), 174.
11 David Knowles. The Episcopal Colleagues of Archbishop Thomas Becket. (Cambridge: The Syndics of the Cambridge University Press, 1951), 142.
12 Michael Staunton. Thomas Becket and His Biographers. (Suffolk: The Boydell Press, 2006), 75.
13 M. D. Knowles. Archbishop Thomas Becket - A Character Study. (London: The Oxford Universtiy Press, 1949), 6-7.
14 Staunton. Thomas Becket and His Biographers, 96.
15 Ibid.
16 Lacey Baldwin Smith. Fools, Martyrs, Traitors - The Story of Martyrdom in the Western World. (New York: AlfredA. Knopf, Inc., 1997), 130.
17 Smith. Fools, Martyrs, Traitors, 130.
18 Ibid.
19 Ibid.
20 Smith. Fools, Martyrs, Traitors, 131.
21 Knowles. Thomas Becket, 170.
22 Ibid.
23 Knowles. Thomas Becket, 171.
24 Howard Loxton. Pilgrimage to Canterbury. (London: David & Charles Publishers Limited, 1978), 56-57.
25 Loxton. Pilgrimage to Canterbury, 62.
26 Ibid.
27 William Urry. Thomas Becket - The Last Days. (Gloucestershire: Sutton Publishing Limited, 1999), 127.
28 Urry. Thomas Becket - The Last Days, 130.
29 Ibid.
30 Ibid.
31 Ibid.
32 Urry. Thomas Becket - The Last Days, 135.
33 Smith. Fools, Martyrs, Traitors, 143.
34 Urry. Thomas Becket - The Last Days, 165.
35 Ibid.
36 Knowles. Thomas Becket, 170.
37 Knowles. Thomas Becket, 171.
38 Smith. Fools, Martyrs, Traitors, 145.
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WORKS CITED

Bettenson, Henry, and Chris Maunder, . Documents of the Christian Church. 3rd. Oxford: Oxford University Press, 1999.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

John-Julian, Father. Stars In A Dark World - Stories of the Saints and Holy Days of the Liturgy. Parker: Outskirts Press, 2009.

Knowles, David. The Episcopal Colleagues of Archbishop Thomas Becket. Cambridge: The Syndics of the Cambridge University Press, 1951.

—. Thomas Becket. Stanford: Stanford University Press, 1970.

Knowles, M. D. Archbishop Thomas Becket - A Character Study. London: The Oxford Universtiy Press, 1949.

Logan, F. Donald. A History of The Church in the Middle Ages. Oxford: Routledge, 2002.

Loxton, Howard. Pilgrimage to Canterbury. London: David & Charles Publishers Limited, 1978.

Smith, Lacey Baldwin. Fools, Martyrs, Traitors - The Story of Martyrdom in the Western World. New York: AlfredA. Knopf, Inc., 1997.

Staunton, Michael. Thomas Becket and His Biographers. Suffolk: The Boydell Press, 2006.

Urry, William. Thomas Becket - The Last Days. Gloucestershire: Sutton Publishing Limited, 1999.

An Exegesis of Joel 2:28-32

A paper submitted in partial fulfillment of the requirements for

Biblical Interpretation I
Professors: The Rev. Dr. Timothy J. Johnson, Ph.D.
and Dr. Garwwod P. Anderson, Ph.D.

By James Brzezinski
7 December 2009

AN EXEGESIS OF JOEL 2:28-32

Introduction

The prophetic message in the book of Joel is effortlessly recognizable in that it has three typical elements found in many of the prophetic writings of the Old Testament, namely, punishment, forgiveness, and promise. The reality that God will pour out His spirit on all people is a word that brings with it hope for the nation of Judah, though this act of mercy does not mitigate the punishment, its warning summons Judah to repentance and turning back to the Lord by calling on His name.

Historical Context

The Book of Joel is one of the twelve Minor Prophets of the Old Testament; wide differences exist among scholars about the origin, purpose, and date of the Book.1 Since Joel mentions Judah and Jerusalem routinely, but never Israel or Samaria, it has usually been assumed that he spoke his oracles after 722 B.C.2 Another source lists six sets of data, including, international situations, political and religious conditions of Judah, postexilic words and ideas, and quotations in the Joel text from other postexilic prophets, all indicating a postexilic dating but also includes a set of data proposing a preexilic dating,3 The fact that the king is nowhere mentioned is thought by many to indicate a postexilic date, which may be supported by the lack of any references to the Northern Kingdom.4 Conclusive evidence with which to date this book is not available.

Such a dating is not essential to the appreciation of the book's message.5 This story of the locusts is a lament about complacent Judah and God’s call to repentance. Here is a book that in its first half describes present distress and in its second half describes future deliverance.6 Since it is possible to appreciate the general character of both the distress (invasion, drought, desolation) and the deliverance (return from exile, defeat of enemies, final judgment of the nations), the impact of the book remains unabated even when the precise date of the invasion or Joel's era cannot be determined.7

Literary Context

The nearer literary context of Joel 2:28-30 is the day of the Lord where Judah is promised that YHWH will pour out his spirit on all people. This promise is preceded by a detailed description of the invasion of locusts, the punishment and destruction of people who turn away from God and a charge by the prophet to fast, pray and repent. Immediately following the promise of the spirit, is a depiction of the judgment that awaits those who do not turn back to the Lord, ending with a picture of God’s people restored under God in Zion.

The immediate literary context is the books proceeding and following Joel, namely Hosea, and Amos. If the collection named for Hosea warns of impending divorce between God and Israel, and if Joel cries out to Judah to fast and lament, the collection named Amos returns to the theme of divine judgment.8 The separation of man from God shown as divorce in Hosea, the punishment and call to repentance in Joel, and the depiction of divine judgment in Amos gives the appearance of continuity and cohesion between these three collections.

The possible parallelism between Joel 2:32 with Obadiah 1:17 9 is a connection with the Twelve Minor Prophets, spoken about in a number of sources.

The Twelve Minor Prophets also known as the Book of the Twelve is the larger literary context. The most widely-used theme in the twelve is “day of YHWH” which appears in Hosea, Joel, Amos Obadiah, Nahum, Habakkuk, Zephaniah, and Malachi.10 The theme is addressed not only through specific references to “the day of YHWH,” but also often by such phrases as “on that day,” ”days are coming,” “at that time,” “it shall come to pass afterwards,” and “in those days and at that time.”11

Formal Analysis

The verses 2:28-32, from the book of Joel, which is primarily a lament over the plague of locust, is a section in this Hebrew poetry that takes the readers focus away from the invasion and destruction brought on by the locusts and momentarily looks to the salvation of YHWH. Within the poetry of the book Joel, and especially within this pericope, we can find many instances of repetition, parallelism, and chiasms which all contribute to the prophet’s delivery of his important message. The inclusion of the description of the wonders in the heavens and on earth adds an apocalyptic feeling to this text and implies that there is an eschatological dimension to this prophecy.

Outline:

I. Outpouring of God’s Spirit verses 28 and 29
II. Wonders in the heavens and on earth verses 30 and 31
III. Salvation verse 32

The form is simple here; (I) announces God’s main theme, (II) additional information, (III) invitation to participate. Joel’s genius and originality can be seen in his use of data and literary features.12 He skillfully wove the objective facts of the events of history and his day into the fabric of his prophetical warnings and pronouncements.13

Detailed analysis

Outpouring of God’s Spirit verses 28 and 29

Beginning with an inclusion, bracketed by “afterward” and “in those days” Joel makes his announcement very clear that YHWH will pour out his Spirit on all people, both times indicating events in a remoter future than the removal of the locust plague.14
With this bestowal of material blessing, which carries with it proof of YHWH’s gracious presence,15 he can bless them with a renewal of his favor (restoration blessing) manifested particularly by his own spirit being given to them in abundance,16 God here promises the fulfillment of Moses’ wish that all the Lord’s people might be prophets by the influence of the Spirit (Numbers 11:29).17

Previously the spirit of prophecy had been limited to a chosen few, but under this new dispensation God’s revelation will come to both male and female, to both old and young, and even to the servant class.18 In his Pentecost sermon Peter said the outpouring of the Spirit on that occasion, “This is what was spoken by the prophet Joel” (Acts 2:16), and he quoted (Acts 2:17-21) the whole passage, Joel 2:28-32.19

Peter, however, goes beyond Joel in extending the promise of the Spirit even to non-Israelite believers (Acts 2:39). In the light of the New Testament fulfillment, Joel’s prediction of spiritual illumination for all God’s people is perhaps his most important religious contribution.20

Wonders in the heavens and on earth verses 30 and 31

A chiastic structure (I: sky: earth // earth portents: Sky portents: Yahweh) serves to create the impression that when Yahweh comes, everything will break loose at once.21 These verses predict natural portents as an indication of the imminence of the “Day of the Lord.”22 This is a traditional imagery, with overtones both of divine theophany and of judgment; although the sequel shows that the later is the primary connotation here.23 Joel’s use of the term, then, is in harmony with the totality of Scripture.24 By “the day of the Lord” is meant that time when, for his glory and their good.25 God actively intervenes in the affairs of men in judgment against sin and in connection with his determined will for his own.26

Salvation verse 32

The prose conclusion to the oracle provides a simple, direct answer to the invasion.27 Its message is that there is coming a time when salvation will be readily available to the people of Jerusalem, but only if they return faithfully to YHWH.28 To “call on the name of the Lord” is to invoke his name in approaching him, but especially to call on him in believing faith.29 For such a one there will be not only physical deliverance but a spiritual transformation and an abundant entrance into that great millennial period of peace and prosperity, when a repentant Judah and Jerusalem are once again spiritual centers for a redeemed Israel.30

Synthesis / Conclusion

The keys to understanding this prophecy are; that God’s Spirit is available to everyone regardless of any personal characteristics, that we will warned by natural and cosmic signs of great proportion that judgment and punishment are forthcoming, that we can receive deliverance from this judgment by calling on the name of the Lord, and that we are chosen for redemption by God.

Reflection

Even though prophecy is not the type of scripture that one may be inclined to read first there is an important place for this writing in our lives. Application of this passage to contemporary Christian life brings up a number of thoughts. There is a good sense of encouragement received by the fact that God pours out His spirit for all people not just on one group of people and not only on one occasion. The fact that not everyone will receive salvation or the spirit of the Lord without calling on the name of the Lord makes the urgency of sharing the gospel of Jesus Christ most important. We each have a mission and ministry that Christ has called us to with a mandate that we take the gospel to everyone everywhere.

Some of the challenges that people may have with this passage are the manifestations of the spirit that are implied and brought into question when we refer to the quotation from the Book of Joel used by Peter in His Pentecost Sermon in Acts and Paul in Romans. The outward visible signs of the Holy Spirit are not understood by all. We need to be sensitive to the fact that the wind blows where it wills and that we are to love one another in the power of the Holy Spirit.

Salvation in Christ is for all who call on the name of the Lord. I am thankful for my salvation and desire everyone I meet to see the joy of my salvation and I must give it away.
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Footnotes

1 F. L. Cross and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. (New York: Oxford University Press, 2005), 885.
2 Douglas Stuart. Word Biblical Commentary - Hosea - Jonah. Edited by David A. Hubbard. Vol. 31. 52 vols. (Waco, Texas: Word Books, 1987), 225.
3 John A. Thompson and Norman F. Langford. The Interpreter's Bible - Joel. Vol. 6. 12 vols. (Nashville: Abingdon Press, 1956), 732.
4 Anthony Gelston. Eerdmans Commentary on the Bible. Edited by James D. G. Dunn and John W. Rogerson. (Grand Rapids: William B. Eerdmanns Publishing Co., 2003), 686.
5 Stuart, Word Biblical Commentary - Hosea – Jonah, 226.
6 Ibid.
7 Ibid.
8 Paul L. Redditt. Introduction to the Prophets. (Grand Rapids: William B. Eerdmanns Publishing Company, 2008), 237.
9 Anthony Gelston. Eerdmans Commentary on the Bible, 686.
10 Paul L. Redditt. Introduction to the Prophets, 206.
11 Ibid.
12 Frank E. Gaebelein. The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Vol. 7. 12 vols. (Grand Rapids, Michigan: The Zonderzan Corporation, 1985), 234.
13 Ibid.
14 Anthony Gelston. Eerdmans Commentary on the Bible. 688.
15 Leslie C. Allen. The New International Commentary on the Old Testament – Joel, Obadiah, Jonah and Micah. Edited by R. K. Harrison. (Grand Rapids: William B. Eermann's Publishing Company, 1976), 97.
16 Stuart, Word Biblical Commentary - Hosea – Jonah, 260.
17 John A. Thompson and Norman F. Langford. The Interpreter's Bible – Joel, 752.
18 Ibid.
19 Ibid.
20 John A. Thompson and Norman F. Langford. The Interpreter's Bible – Joel, 752.
21 Stuart, Word Biblical Commentary - Hosea – Jonah, 261.
22 Anthony Gelston. Eerdmans Commentary on the Bible. 688.
23 Ibid.
24 Frank E. Gaebelein. The Expositor's Bible Commentary. 257.
25 Ibid.
26 Ibid.
27 Stuart, Word Biblical Commentary - Hosea – Jonah, 261.
28 Ibid.
29 Frank E. Gaebelein. The Expositor's Bible Commentary. 257.
30 Frank E. Gaebelein. The Expositor's Bible Commentary. 257.
____________________________________

Bibliography

Allen, Leslie C. The New International Commentary on the Old Testament - Joel, Obadiah, Jonah, and Micah. Edited by R. K. Harrison. Grand Rapids: William B. Eermann's Publishing Company, 1976.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

Gaebelein, Frank E. The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Vol. 7. 12 vols. Grand Rapids, Michigan: The Zonderzan Corporation, 1985.

Gelston, Anthony. Eerdmans Commentary on the Bible. Edited by James D. G. Dunn and John W. Rogerson. Grand Rapids, Michigan: William B. Eerdmanns Publishing Company, 2003.

NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. Grand Rapids: Zondervan Publishing House, 1973,1978,1984.

Redditt, Paul L. Introduction to the Prophets. Grand Rapids: William B. Eerdmanns Publishing Company, 2008.

Stuart, Douglas. Word Biblical Commentary - Hosea - Jonah. Edited by David A. Hubbard. Vol. 31. 52 vols. Waco, Texas: Word Books, 1987.

Thompson, John A., and Norman F. Langford. The Interpreter's Bible - Joel. Vol. 6. 12 vols. Nashville: Abingdon Press, 1956.

A Brief Introduction To The Eucharistic Practices In The Early Patristic Age

Church History I
Professor: The Rev. Steven A. Peay, PhD.

James Brzezinski
3 November 2009

A Brief Introduction To The Eucharistic Practices In The Early Patristic Age

The Eucharist is a central part of our Anglo-Catholic piety. The purpose of this paper is to glance at the early development of the Eucharist with a focus on the Patristic age. The development of the worship of the Christian church is centered on the sacrament of Eucharist. By studying the early growth of the Eucharist we can better understand the sacrifice that Jesus Christ made for us on the cross.

The Eucharist was first celebrated at the Last Supper during the Passover meal that Jesus Christ had with his disciples. In the account of this meal, as written in the gospel of Luke,

17 After taking the cup, he gave thanks and said, "Take this and divide it among you. 18 For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes." 19 And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me." 20 In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you. - Luke 22:17-20 NIV 1

Jesus gave thanks over the bread and wine. Euxaristhsas, the Greek word from which our word Eucharist is derived, is used in the 17th verse of this passage for the words ‘to give thanks.’ Another important phrase in this passage is at the end of verse 19, e0mh_n a0na/mnhsin, where we get the word ‘anamnesis’ which translates as ‘my remembrance’ or ‘in remembrance of me.’ This was the Lord’s command to us for the way he wants us to remember him and participate in the body and blood of his sacrifice for us. We are to break bread and drink wine, giving thanks for his remembrance.

The apostles’ experience at the Last Supper was a Paschal meal, there still remains the question of the exact procedure of the Paschal ritual…was a solemn meal composed of three main parts: (1) the introductory prayer and distribution of bread, (2) the meal itself, (3) the solemn blessing over the last cup of wine.2 There is a clear indication of a combination of a secular portion of the meal with the spiritual aspect of prayer and blessings, the agape meal and the Eucharistic.

Until well into the 3rd century, and possibly later, the bishop as the normal leader at the Eucharist, would have improvised the prayer, and the forms that survive from this early period are probably only possible models (e.g. the Eucharistic prayer in the Apostolic Tradition; also St Polycarp's prayer before his martyrdom in the Martyrdom of Polycarp, 14; the Didache may provide another example).3 The 4th and 5th centuries saw the composition of the great prayers in the liturgies attributed to St. Basil, St. John Chrysostom, and others. In the Gallican, old Spanish (Mozarabic) and Ambrosian rites the prayer continued to be in the form of several short prayers.4
An example from Polycarp’s Prayer (died circa 167 AD) before his martyrdom gives us a glimpse at what Eucharistic prayers will look like.

"O Lord God Almighty, Father of your beloved and blessed Son Jesus Christ, through whom we have received knowledge of you, the God of angels and powers and of all creation, and of the whole race of the righteous who live in your presence,… For this reason, indeed for all things, I praise you, I bless you, I glorify you, through the eternal and heavenly high priest, Jesus Christ, your beloved Son, through whom be glory to you, with him and the Holy Spirit, both now and for the ages to come. Amen."5

A portion of the 9th and 10th chapters of the Didache (circa 50 – 150 AD) titled ‘Concerning Eucharist’ moves us farther along the path of the development of Eucharistic prayers. These words from the Didache sound familiar to us.

Chapter 9. 1First, concerning the cup: We give you thanks, our Father, for the holy vine of David your servant, which you have made known to us through Jesus, your servant; to you be the glory forever.6 Chapter 10. 2We give you thanks, Holy Father, for your holy name, which you have caused to dwell in our hearts, and for the knowledge and faith and immortality that you have made known to us through Jesus your servant; to you be the glory forever. 3You, almighty Master, created all things for your name's sake, and gave food and drink to humans to enjoy; so that they might give you thanks; but to us you have graciously given spiritual food and drink, and eternal life through your servant…7

There are many patristic Fathers that have contributed to the development of the Eucharist. Justin Martyr (circa 100 – 167 AD) mentions two Eucharist services in his Apologies, the Baptismal Eucharist and one of the regular weekly (Sunday) Eucharist.8 Justin’s regular Eucharist has these parts: (a) Scripture Lessons; (b) Preaching; (c) Common Prayers; (d) Offertory; (e) Eucharistic Prayer (=the Consecration, probably already call the Epiclesis); (f) Amen and (g) the Communion.9 This outline indicates a rather complete order of service.

Hippolytus of Rome (circa 170-236) wrote in his Traditio Apostolica a surprisingly clear picture of the setup of Church life, and it contains the first complete text of a Eucharistic Prayer that has come down to us, one now well known everywhere: The Lord be with you. And with your spirit. Lift up your hearts. We lifted them up to the Lord. Let us give thanks to the Lord. It is meet and just.10

There was a gradual development of the Eucharist in practice, doctrine, and texts. In the patristic period there was remarkably little in the way of controversy on the subject.11 The foundation in the Jewish temple worship, the Passover meal, and the transition to the agape meal and then to the codification of the liturgy went through a lot of change during the patristic period. It is easy to see how the history of the Eucharist also shows us development in the doctrine and theology of this time as well. The development of the Eucharist coincided with the expansion of the Roman Empire, the growth of the Christian Church, the cultures and people. The Eucharist is central in the faith and practice of Christians from Christ death until today. By learning about the practices of the early church we can grow closer to Christ. As we understand the progress our fathers in the faith made as they worshiped and shared the sacraments with each other our connection with them becomes more meaningful and our catholic faith solid.

35 Then the two told what had happened on the way,
and how Jesus was recognized by them when he broke the bread.
Luke 24:35 12
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Footnotes

1 NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. (Grand Rapids: Zondervan Publishing House, 1973,1978,1984), 1854.
2 KEdward J. Kilmartin, the Eucharist in the Primitive Church. (Englewood Cliffs: Prentice-Hall, Inc., 1965), 143.
3 F.L. Cross, and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. (3rd Edition Revised. New York: Oxford University Press, 2005) , 573.
4 Ibid. 573.
5 Michael W. Holmes, ed. The Apostolic Fathers. (3rd edition. Grand Rapids, Michigan: Baker Academic, 2007), 321.
6 Ibid. 357.
7 Holmes, ed. The Apostolic Fathers, 359.
8 Felix L. Cirlot, Felix L. The Early Eucharist. (London: Society for Promoting Christian Knowledge, 1939), 75.
9 Ibid.75.
10 Josef A. Jungmann, The Mass - An Historical, Theological, and Pastoral Survey. (Collegeville, Minnesota: The Liturgical Press, 1975) 31.
11 Cross. The Oxford Dictionary of the Christian Church, 570.
12 NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. (Grand Rapids: Zondervan Publishing House, 1973,1978,1984), 1854.

WORKS CITED

Cirlot, Felix L. The Early Eucharist. London: Society for Promoting Christian Knowledge, 1939.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

Holmes, Michael W., ed. The Apostolic Fathers. 3rd edition. Grand Rapids, Michigan: Baker Academic, 2007.

Jungmann, Josef A. The Mass - An Historical, Theological, and Pastoral Survey. Collegeville, Minnesota: The Liturgical Press, 1975.

Kilmartin, Edward J. The Eucharist in the Primitive Church. Englewood Cliffs: Prentice-Hall, Inc., 1965.

NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. Grand Rapids: Zondervan Publishing House, 1973,1978,1984.

St. John Chrysostom

Church History I
Professor: The Rev. Steven A. Peay, Ph.D.

James Brzezinski
3 November 2009

St. John Chrysostom

With the commencement of my studies at Nashotah House Theological Seminary I have begun to see the many connections between the different areas of theological study. Each course seems to have intersecting relationships with the other courses that add value and exponentially contribute information and meaning to the other subjects. In this paper I will attempt to show that Saint John Chrysostom, through his life, writings, and ministry, has the same significance and importance today that he had when he lived in the 4th century A.D., by asking the question, “Do the words spoken by ‘golden-mouthed’ John Chrysostom the ascetic, preacher, and bishop, have the meaning in our post-Christian post-modern world?”

My first interest in St. John Chrysostom began many years ago when I first heard this prayer during Morning and Evening Prayer. The prayer, found in the Book of Common Prayer 1928, was titled, A Prayer of St. Chrysostom. Here follows the BCP 1979 version.

Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.1

This prayer expresses the corporate nature of prayer, the promise that through Jesus, God the Father will be present with those gathered in the name of his Son Jesus and the request that our prayers be answered in the way the Lord sees fit for us, that we be given knowledge of the Lord’s truth and eternal life. This is an eloquent prayer, a prayer that expresses what we really need from the Lord.

This familiar prayer in the BCP was drawn by Thomas Cranmer from the Liturgy of St. Chrysostom.2 Researching the Liturgy of St. Chrysostom revealed the interesting fact that the Prayer of St Chrysostom’s authorship is unknown,3 but recently however, many passages for which parallels can be found in Chrysostom’s works have led G. Wagner to defend the connection.4 This controversy does not negate the influence of Chrysostom on this liturgy and this prayer because there are extensive extant examples of John Chrysostom’s writing; far more than exist for many other writers.
John Chrysostom was born between 344 and 354 A.D. at Antioch in Syria… as an adult he was baptized in 367… from 370 – 376 he lived an ascetic lifestyle as a monk near Antioch… he was ordained a deacon in 381 and ordained a priest in 386 and thereafter he began preaching… the Affair of the Statues occurs in 387… he leaves Antioch to become Archbishop of Constantinople in 398… he visits Ephesus and elsewhere in 401… the Synod of the Oak takes place in 403 and Chrysostom is banished and recalled… in 404 he is definitively banished to Cucusus in lesser Armenia and in 407 dies at Comana in Pontus on 14 September.5

John Chrysostom’s practical, insightful, and pastorally sensitive writing about children’s education appear in his third book. “The most awful responsibility, he claims, which God imposes on parents is to bring their children up properly, yet most fathers, are really only concerned for their having a successful career. Instead of warning them against love of money and worldly ambition and holding up the gospel ideals before them, they surround them with superfluous luxuries...”6 John Chrysostom proposes a radical programe, that parents should entrust their children to monks from the start.7 Ten years later in his, “On Vain Glory and How Parents Should Educate Children,” we find a more practical frame of mind. A priest of pastoral experience, John Chrysostom had now abandoned all idea of packing children off to monasteries for their schooling. He is as insistent as ever on the need for a thoroughly Christian education based on the scriptures, but he now recognizes that it is in the home that children must receive it and that the duty of instructing them falls primarily on the father.8 This sounds so similar to the current trend toward homeschooling that seems to be gaining popularity in the last two decades.

These texts from “Saint Chrysostom: On the Priesthood” are of particular interest to seminary students because they are expert advice for those responding to the call to the priesthood. This whole treatise, consisting of introduction and six books, is full of wisdom for potential priests as well as practicing clergy.

Book V 7. … But let him not even consider the opinion, so erroneous and inartistic, of the outside world. Let, therefore, the man who undertakes the strain of teaching never give heed to the good opinion of the outside world, nor be dejected in soul on account of such persons; but laboring at his sermons so that he may please God, (For let this alone be his rule and determination, in discharging this best kind of workmanship, not acclamation, nor good opinions,) if, indeed, he be praised by men, let him not repudiate their applause, and when his hearers do not offer this, let him not seek it, let him not be grieved. For a sufficient consolation in his labors, and one greater than all, is when he is able to be conscious of arranging and ordering his teaching with a view to pleasing God.9

Book VI 4. …The soul of the Priest should shine like a light beaming over the whole world. … Priests are the salt of the earth. …For the Priest ought not only to be thus pure as one who has been dignified with so high a ministry, but very discreet, and skilled in many matters, and to be as well versed in the affairs of this life as they who are engaged in the world, …he too should be a many-sided man--I say many-sided, not unreal, nor yet fawning and hypocritical, but full of much freedom and assurance, and knowing how to adapt himself profitably, where the circumstances of the case require it, and to be both kind and severe, for it is not possible to treat all those under one's charge on one plan, … For, indeed, continual storms beset this ship of ours, and these storms do not assail from without only, but take their rise from within, and there is need of much condescension, and circumspection, … and all these different matters have one end in view, the glory of God, and the edifying of the Church.10

These two excerpts should give an obvious view of the timeliness of John Chrysostom’s writing which is as meaningful and helpful to us today, as it was in the 4th century.

John, surnamed from his remarkable and singular eloquence ‘Chrysostom,’ 0Iwa/nnhs Xruso/stomos or the ‘golden-mouthed’…could scarcely have been given to him during his life, since no allusion is made to it during that period of time by any writer... But when we come to the close of the fifth century, we find that writers almost invariably assigned to him the title of Chrysostom and his original name of John… in combination.11

Bishops deserve credit for the zeal with which their flocks sought to make Christianity the sole religion of the empire… John Chrysostom constantly urged his people to live lives of such commendable piety that others would want to imitate them by becoming Christian.12

St. John Chrysostom’s preaching is full of instruction for an epoch such as ours… Today as then, the world is in need of lives entirely consecrated to the service of God and souls… the spoken word cultivated by an ardent convinced and outspoken soul, will always remain one of the most essential and influencing forms… Chrysostom gave his whole life to it with a talent flavoring of genius, a conviction, an enthusiasm and all the disinterestedness of a saint.13

From various references in the sermons surviving from John Chrysostom’s years in Antioch, it is clear that the preacher planned his sermons carefully with his listeners in mind and that they led him to concentrate upon what they wanted or needed to know… the congregation seems to have been … ordinary people who knew enough about their religion to debate doctrine among themselves and evangelize others.14 The writings of St. John Chrysostom are timeless in their expression of the faith, truth, and doctrine that they convey. These eloquent words have empowered believers to express their faith to others for centuries and still have the ability encourage the reader to be transformed into new creations for the sake of spreading the Gospel of Jesus Christ.
___________________________

1 The Church Hymnal Corporation. The Book Of Common Prayer. (New York: The Church Hymnal Corporation, 1979), 126.
2 The Oxford Dictionary of the Christian Church. 3rd Edition Revised. F. L. Cross, and E. A. Livingstone, (New York: Oxford University Press, 2005), 346.
3 The Oxford Dictionary of the Christian Church. 346.
4 Ibid. 346.
5 Donald Attwater, St. John Chrysostom - Pastor and Preacher. (London: Harvill Press, 1959),192
6 J. N. D. Kelly, Golden Mouth - The Story of John Chrysostom - Ascetic, Preacher, Bishop. (Grand Rapids, Michigan: Baker Books, 1995), 53.
7 Ibid. 53.
8 Kelly, Golden Mouth - The Story of John Chrysostom - Ascetic, Preacher, Bishop, 54.
9 Philip Schaff, A Select Library of the Nicene and Post-Nicene Father of the Christian Church - Saint Chrysostom: On the Priesthood; Ascetic Treatises; Select Homilies and Letters; Homilies on the statues. Edited by Philip Schaff. Translated by W. R. W. Stephens. Vol. IX. (Grand Rapids: William B. Eerdmanns Publishing Company, 1889), 71.
10 Schaff, A Select Library of the Nicene and Post-Nicene Father of the Christian Church - Saint Chrysostom: On the Priesthood, 76-77.
11 R. Wheler Bush, The Life and Times of Chrysostom. (London: The Religious Tract Society, 1885) 34-35.
12 E. Glenn Hinson, The Early Church - Origins to the Dawn of the Middle Ages. (Nashville, Tennessee: Abingdon Press, 1996) 275-276.
13 Bruno H. Vandenberghe, John of the Golden Mouth. Translated by Bruno H. Vandenberghe. (Westminster, Maryland: The Newman Press, 1958) 89.
14 Jaclyn L. Maxwell, Jaclyn L. Christianization and Communication in Late Antiquity - John Chrysostom and his Congreagation in Antioch. (Cambridge: Cambrigde University Press, 2006), 117.

WORKS CITED

Attwater, Donald. St. John Chrysostom - Pastor and Preacher. London: Harvill Press, 1959.

Bush, R. Wheler. The Life and Times of Chrysostom. London: The Religious Tract Society, 1885.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

Hinson, E. Glenn. The Early Church - Origins to the Dawn of the Middle Ages. Nashville, Tennessee: Abingdon Press, 1996.

Kelly, J. N. D. Golden Mouth - The Story of John Chrysostom - Ascetic, Preacher, Bishop. Grand Rapids, Michigan: Baker Books, 1995.

Maxwell, Jaclyn L. Christianization and Communication in Late Antiquity - John Chrysostom and his Congregation in Antioch. Cambridge: Cambrigde University Press, 2006.

Schaff, Philip. A Select Library of the Nicene and Post-Nicene Father of the Christian Church - Saint Chrysostom: on the Priesthood; Ascetic Treatises; Select Homilies and Letters; Homilies on the Statues. Edited by Philip Schaff. Translated by W. R. W. Stephens. Vol. IX. Grand Rapids: William B. Eerdmanns Publishing Company, 1889.

The Church Hymnal Corporation. The Book Of Common Prayer. New York: The Church Hymnal Corporation, 1979.

Vandenberghe, Bruno H. John of the Golden Mouth. Translated by Bruno H. Vandenberghe. Westminster, Maryland: The Newman Press, 1958.

Athanasius

Historical Theology 1
Professor: The Rev. T. L. Holtzen, Ph.D.

James Brzezinski
14 October 2009

Athanasius

Life: Athanasius, who lived circa 296 – 373 C.E., was the foremost defender of Trinitarian doctrine during the time of the greatest influence of Arius and Eusebius. Athanasius was educated in Alexandria and became a deacon and subsequently secretary to Bishop Alexander of Alexandria in 323. With Bishop Alexander he attended the Council of Nicaea in 325 and was a very vocal participant speaking against Arianism. In 328 after the death of Bishop Alexander, Athanasius was elected Bishop of Alexandria. For the next 46 years he continued his writing against heresy, attending the councils of the church and defending the catholic faith as declared at Nicaea. During his episcopacy he spent a total of 17 years away from Alexandria after he was forced into exile five times while falling in and out of favor with the governmental and ecclesial leaders over his outspoken theological positions. These political and theological controversies which he vehemently fought against did not keep Athanasius from living an ascetic life while defending the orthodox faith.

The Creed of Saint Athanasius: The statement of belief which can be found in the “Historical documents of the Church” section of the Book of Common Prayer 1979 is titled Quicunque Vult, which is Latin for whosoever will be saved. This creed, which is rarely used, has been found to be based on Athanasius’ teachings but not written by him.

Writings: Athanasius’ extant writings are numerous and include; On the Council of Nicaea, Contra Gentes, De Incarnatione Verbi, Orationes contra Arianos, Festal Letters, and Monastic Letters.

Controversies: The main argument that Athanasius had against Arianism was the fact that the Arians claimed that “Christ is the first created,” that Christ wasn’t from the beginning with the Father, that Christ was created by the Father. This is contrary to the Trinitarian doctrine agreed upon at Nicaea. Semi-Arianism or Eusebianism, also being debated at this time, states that Christ is homoiousios, of similar essence, or like substance with the Father and therefore subordinate to the Father. This is contrary to the Council of Nicaea that agreed that Christ is of the same essence with the Father, and that the Father, Son, and Spirit are of the one, or the same substance, homoousios, coeternal, consubstantial, and coequal.

Primary Sources
Athanasius. Athansius De Incarnatione. 3rd Edition. Edited by Archibald Robertson. Translated by Archiblad Robertson. London: David Nutt, 1901.
—————. The Monastic Letters of Saint Athanasius the Great. Translated by Leslie W. Barnard. Oxford: SLG Press, 1994.
—————. The Orations of Saint Athanasius Against the Arians. Edited by William Bright, D.D. Oxford: The Clarendon Press, 1873.
—————. The Orations of Saint Athanasius Against The Arians. Edited by W. C. L. Translated by W. C. L. London: Griffith Farran Okeden & Welsh, 1889.

Secondary Sources
Anatolios, Khaled. Athanasius - The Coherence of His Thought. New York: Routledge, 1998.
—————. Athanasius. New York: Routledge, 2004.
Barnes, Timothy D. Athanasius and Constantius - Theology and Politics in the Constantinian Empire. Cambridge, Massachusetts: Harvard University Press, 1993.
Brakke, David. Athanasius and the Politics of Asceticism. New York: Oxford University Press, Inc., 1995.
The Church Hymnal Corporation. The Book Of Common Prayer. New York: The Church Hymnal Corporation, 1979.
Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.
Dragas, George Dion. Athanasius - Essays in the Theology of St. Athanasius. Vol. 1. London: s.n., 1980.
Meijering, E. P. Orthodoxy and Platonism in Athanasius - Synthesis or Antithisis?1974. Leiden: E. J. Brill, 1974.
Pettersen, Alvyn. Athanasius. Harrisburg, Pennsylvania: Morehouse Publishing, 1995.

General Convention 2009

Bishop Howe and the members of the Central Florida Deputation to General Convention 2009 were asked to speak about one or two aspects of GC 2009 without repeating each other. Here follows my "3 Minute" contribution to the 26 July 2009 Debriefing at the Cathedral St. Luke.

I am honored to have served again as a Lay Deputy to General Convention from the Diocese of Central Florida. I and the entire deputation appreciate the thoughts and prayers that you offered for us while we participated in General Convention.

The 76th General Convention was an opportunity for our denomination to express its purpose and direction of ministry for the next three years. Taking place in Anaheim, California we might have expected earthshaking outcomes or a more creative and imaginative presentation with the availability of Hollywood glitz and Disneyland magic, instead we experienced a continuation of the status quo of past general conventions. The unrelenting discussion of human sexuality and homosexuality received most of our attention in both the legislative committees and legislative sessions, overshadowing most topics other than the budget. The outcomes of General Convention lacked any sense of new vision or increased purpose to spread the Gospel of Jesus Christ. Instead we received clarification of the continued movement away from biblical orthodoxy toward the LGBT agenda.

We were introduced to the concept of Ubuntu and the use of public narrative as new tools to assist us with our discussions of the church’s ‘mission’ and to develop our sense of community. Ubuntu, as described in Wikipedia, is an ethic or humanist philosophy focusing on people's allegiances and relations with each other. The word has its origin in the Bantu languages of Southern Africa. (Forster, 2009) The phrases “I am because we are” and “I in you and you in me,” are used to express the ideals of Ubuntu. We had five sessions in which we were instructed and guided through exercises that taught us how to improve our story telling abilities as we shared ‘My Story,’ ‘Our Story,’ and ‘The Story of Now,’ with each other. Learning about Ubuntu and public narrative seemed constructive at the onset but as each example was shared we found that these techniques were being used as vehicles to reiterate the revisionist’s agenda. Our deputation shared each other’s stories and enjoyed getting to know each other. We would have accomplished more by seeking the Lord Jesus through prayer and bible study. We enjoyed many meals together and that fellowship was equally effective in building unity within our deputation.

We continued to improve our skills as parliamentarians as we practiced parliamentary procedure, splitting hairs between one word and another, often spending more time on procedural motions than on discussion of the resolutions. Unlike previous General Conventions where we were able to strategize and make known our views of biblical orthodoxy, we were so few in number, that we could not get amendments to resolutions passed or defeat resolutions or amendments on vital issues. The margins were two or three to one. Calls for vote by orders were used a number of times in order to make sure there was a clear record of how each deputation voted.

Returning to Central Florida I began reading ”Life Together,” by Dietrich Bonhoeffer. In the chapter on Community he makes many statements that contrast the concepts of Ubuntu with biblical principles of community.

Bonheoffer instructs us to, “distinguish between a human ideal and God’s reality, between spiritual and human community…” “Christianity means community through Jesus Christ and in Jesus Christ… We belong to one another only through and in Jesus Christ… The Christian lives wholly by the truth of God’s Word in Jesus Christ… God has put this Word into the mouth of men in order that it may be communicated to other men. When one person is struck by the Word, he speaks it to others. God has willed that we should seek and find his living Word in the witness of a brother, in the mouth of man.” (Bonhoeffer, 1954)

As I reflected on Bonheoffer’s words and General Convention I realize how blessed we are to be Episcopalian Christians in the Diocese of Central Florida where we can, with our Bishop John Howe, be a community united in a love of Christ, with a commitment to the Great Commandment and the Great Commission. Our Bishop and deputation to the 76th General Convention worked hard and persevered to “live wholly by the truth of God’s Word in Jesus Christ,” (Bonhoeffer, 1954) and communicated to other men through word, votes, and action the good news of Jesus Christ. We may not have won many votes but we remain resolute to stand for Jesus Christ and His Word.

Paul writes in the 1st chapter 27th verse of his letter to the Philippians, ”[we] are standing firm in one spirit, striving side by side with one mind for the faith of the gospel,” (New Revised Standard Version of the Bible, 1989)

________________________________
Bonhoeffer, D. (1954). Life Together. New York: Harper & Row publisher's, Inc.
Forster, D. (2009, July 24). Ubuntu. Retrieved July 24, 2009, from Wikipedia: http://en.wikipedia.org/wiki/Ubuntu_(philosophy)
New Revised Standard Version of the Bible. (1989). National Council of the Churches of Christ in the U.S.A.

Safe Travel to Anaheim

My flight from Orlando to Salt Lake City was uneventful as I attempted to get as much sleep as possible after only a couple hours sleep Sunday night.

My flight was more interesting in that my seat mate was the Venerable Elijah G. Harris, Archdeacon of the Southwestern Archdeaconry of Liberia, West Africa. I was aware that there were other deputies on the flight but their discussions were not about the things of God or Kingdom living. Elijah and I shared about our ministries and our families. We marveled at how beautiful God's creation is, taking advantage of the view we had from the airplane. Elijah is coming to observe the General Convention and hopes to have an opportunity to speak while he is here.

After General Convention Elijah will be continuing his visit in the United States in Springfield, Massachusetts where he is visiting a former classmate from seminary in Liberia who is now serving at St. Peter's as Rector.

I arrived at John Wayne airport shortly after noon. I quickly met three other members of the Diocese of Central Florida Deputation, Patty Tew, Anneke Bertsch, and Sonya Shannon who arrived on other flights at about the same time. We then took a Super Shuttle to the Anaheim Hilton. During this short excursion I was amazed at sight of the growth and the changes since I had live in this area 30 years ago.

I even notice the Crystal Cathedral in Garden Grove as we drove by. Thirty years age I live in Long Beach and worked on the organ at the Crystal Cathedral. I observed the construction of the sanctuary at Crystal Cathedral from the ground up. This is a fantastic piece of architecture designed by Philip Johnson. There is a large vibrant Christian ministry at Crystal Cathedral including the weekly broadcast Hour of Power with Dr. Robert Schuller.

We had a quick view of Disneyland as we drove to the Hilton. Everything looks so much different than when I was last here. They have acquired a lot of land and the area is highly developed.

After getting settled in at the hotel I went to register at the Anaheim Convention Center that is adjacent to the Anaheim Hilton. On the way over I met Tony Clark so we now have made contact with five members of the Central Florida contingent. We agree to meet at the Mix Restaurant for dinner and had a nice relaxing evening. I retired early in an attempt to catch up on some greatly needed sleep.

Thank you Lord Jesus for safe travel and the good nights rest.

Preparing to leave in a few hours for General Convention 2009 in Anaheim, Claifornia