On December 6th, we marked the feast of Saint Nicholas, a fourth century bishop of the Greek city Myra (in present-day Turkey).
Chiefly, he is remembered for his generosity and secret gift-giving. The son of a wealthy family, Nicholas gave away much of his inheritance to the poor. According to one tradition, the bishop heard a poor man praying; the man had no money to provide dowries for his three daughters and worried that, unmarried, the young women would be left impoverished. Over the next three nights, Bishop Nicholas is said to have thrown bags of money through the window to provide for the family.Continue reading “Saint Nicholas, Bishop of Myra”→
There are holy days in the Church that we always make sure to celebrate on the day itself. Who among us would go to an Ash Wednesday service on a Tuesday morning, or a Maundy Thursday service on Good Friday? There are other feasts that are easy enough to observe precisely because they always fall on a Sunday: Easter and Christ the King spring to mind. And there’s one feast that we mark the night before: in most American congregations, Christmas Eve has become the principle service of Christmas, and few parishes assemble on December 25th.
There exist, though, some feasts that are important to the life of the Church but which are rarely observed on their proper day. Epiphany (the Sixth of January) rarely falls on a Sunday; Reformation Day (the Thirty-first of October) and All Saints’ (the First of November) face a similar problem.* When these feasts fall on a weekday, they are often observed the following Sunday.
Lent is nearly over; Holy Week, having just started, will soon be wrapping up. We are approaching the holiest days of the Christian year: the Paschal Triduum, the Great Three Days. After forty days wandering through the wilderness, and a week in Jerusalem, we have reached the most sacred time: the three-day long period leading up to the Great Vigil of Easter. During this time, we hit our spiritual low point followed almost immediately by our highest; we mark our most solemn fast followed by our most joyous feast.
Over these three days, we gather to worship through prayer, singing, the reading of Scripture, and the celebration of the Sacraments. We gather, depart, and gather again. The three primary services on Maundy Thursday, Good Friday, and the Vigil just after sundown on Holy Saturday form one complete liturgy. Continue reading “Paschal Triduum: The Great Three Days”→
Holy Week takes us through a liturgical and emotional swing, from cries of “Hosanna!” to “Crucify him!” to “Alleluia!” But that swing is sudden, making that first move over the course of the Liturgy of the Word on Sunday morning. We gather with palms, kids joining in excited because things are so very different this day. And then by the sermon, a pall has fallen over the assembly. Somehow, Christ has been crucified — and we haven’t even gotten to Maundy Thursday yet.
Palm Sunday presents a particularly vexing issue for those involved in planning Christian worship. We begin outside with a collect and Gospel reading, process inside and…have another collect and another Gospel reading. We somehow jump the gun straight from the palms to the Cross. Why? And which text should a preacher take into the pulpit? And what songs should we sing? Continue reading “From the Mount of Olives to Golgotha:The Palm/Passion Sunday Paradox”→
We’re reached mid-Lent. The end is in sight, a few short weeks away, and that coffee or dessert or whatever it is you gave up is almost in your hands. Easter and the joy it brings are only twenty-one days away. Continue reading “Laetare Sunday”→
There’s a saying among preachers: “Two cheers for the lectionary.”
The Revised Common Lectionary keeps us rooted in the ongoing and unfolding narrative of the liturgical year, provides a wide choice of texts from which to preach, and unites Protestants across denominational lines. In short, it moves us towards becoming a more fully catholic Church. Some proponents of sermon series or the “Narrative Lectionary” dismiss this achievement as yearning for a long-lost “Christendom,” but we should not be so quick to dismiss the lectionary’s major accomplishments. Lutherans, Presbyterians, Methodists, Episcopalians, and even a few Baptists reading and preaching on the same texts? Deo gratias!Continue reading “Re-Arranging the Markan Narrative: A Modest Lectionary Proposal”→
We are rapidly approaching the end of the season after Epiphany, and with it one of the more confusing holy days in the liturgical calendar. Churches that follow the Revised Common Lectionary are preparing to mark the Transfiguration of Our Lord. Rather, most churches that follow the RCL are. The Anglican Communion — so often in alignment with the Lutheran tradition on matters of liturgy and feasts — will read the same texts, sing many of the same hymns, and hear similar sermons. But they will not refer to this Sunday as the Transfiguration; their collect will be different, their vestments will be green, and they won’t celebrate the Transfiguration until August 6th, the same date as the Catholic Church. Continue reading “In Divine Splendor: Celebrating the Transfiguration of Our Lord”→