The Whole Truth and Nothing But The Truth

In Christmas we see the coming of our promised Savior- the Incarnation of Christ.  As we stand in awe and gaze at the Infant King in Epiphany we realize that He has come not only for Israel but for all nations and races.  He is given to us and brings the whole truth of God's message and plan for each of us through not only 2000 years ago but also in Word and Sacrament today.

P.M. Scott says this regarding our Scripture lesson (below) today in Ephesians 3. 1.

"To Paul was committed the assertion of the infinite scope of Christianity, and as the chosen messenger of the King, “to bear His Name before the Gentiles.” 

A. The Commissioned Messenger.
S. Paul did not come upon his own errand, and, in answer to those who doubted his commission, he appeals: 

(1) To his Sufferings. His chains are a proof of the reality of his mission, a mark of his devotion to the cause of Christ, and more especially of his championship of the Gentiles. No man would have sought bonds and imprisonment, and thus they were a proof of a dispensation committed to him, and of a necessity laid upon him. 

(2) To his Knowledge.  It is the mark of a messenger to know, and to know at first hand. S. Paul lays claim to direct revelation, and points to his writings as a proof of his knowledge in the mystery of Christ, and this proof remains. The denial of Christ leaves S. Paul unexplained, but accept Christ and S. Paul is fully accounted for. 

B. The Contents of his Message. The sum and substance of S. Paul’s message is contained in the baptismal formula, which by Christ’s command was to be administered to all nations. By baptism into the name of the Father the Gentiles became “fellow heirs” with the Jews as children of God. By baptism into the name of Christ they became “of the same body of Christ.” By baptism into the name of the Spirit they became “fellow partakers” of Christ’s promised Comforter. The mystery of Christ is, in short, the baptismal covenant. 

C. The High Importance of this Message. S. Paul is overwhelmed at his own unworthiness compared with the freedom and fulness of this wide Gospel, and with its vast importance, as witnessed by— 

(1) Its long preparation—“hid in God from the beginning of the world.”
(2) Its intended scope—as wide as creation.
(3) Its still wider issues—as part of the eternal purpose of God for the whole universe. 

The work of the Church is the application of the Incarnation, and the history of the Church is to be one Epiphany. So unspeakable is the grace of the baptismal covenant that to S. Paul it appeared the very “mystery of Christ.” We often regard the Incarnation as a mystery of nature, but to S. Paul it appeared as a mystery of grace. To him the Virgin birth was of less wonder than the love of Christ, and the point of the mystery lay in what he knew rather than in anything yet kept secret. To us mystery increases with ignorance; to S. Paul with knowledge, for the more he knew the greater need of adoring wonder. It would be well for us to extend this thought to our view of nature, of miracles, of sacraments. These are all mysteries of love, and their mystery is their witness to a love that passeth knowledge. It is little mystery that God can do everything; it is a great mystery, or “revelation,” that He can love everything and everyone that He has made.

Let us now turn to S. Matthew 2:1-12
"This is the central chapter of the season, and the first unveiling of the mystery, the open secret of God.

A. The Seekers after Christ. They were seeking truth, and no path that leads to truth can ever lead away from Christ. Let any man follow the truth at all hazards, and regardless of consequences, and he will be on the road to Bethlehem. The wise will ever follow the star, but there had been no star unless God had put it there. God was seeking the wise men, and lit His star-candle to find them. Man cannot by searching find out God, but there is hope when God searches that He will not miss. Only let us not hide among the trees of the garden. 

The Jews searched the Scriptures, but they did not find the Christ, for they had no mind to seek Him. They knew when He should be born, but they would not go to find Him. Herod searched, but with an evil motive, and he did not find. God will not reveal Himself to His enemies. Those that love lies shall find lies. Those that love the truth shall find the truth, and even if, like S. Paul, they seek amiss, the Truth Himself shall go after them till He find them. 

B. The Seekers Directed. They were eager in seeking direction, and came to those who should have known the way, to the guides of God’s Church. Let these never lose the key of knowledge, or how can they open the door to others, and how can they know the door who go not in thereat? When God’s ministers have ceased to guide, God will guide without His ministers. He will light the star of truth, and guide earnest seekers from the darkness of sin and ignorance into the full knowledge of His Son. 

C. The Search Ended. “He that seeketh findeth” is the promise of Christ. We learn from the wise men three marks of true religion— 

(1) It is ever a discovery, or, better still, a succession of discoveries, and is, therefore, rich with the joy of finding. The “wise men rejoiced with exceeding great joy,” and in proportion as we find Christ shall we find joy. 

(2) It is known by worship—“they fell down and worshipped Him.” When we fail to find truth upon our feet, we may often succeed better upon our knees.
Christianity is more of the heart than the mind, and its deepest expression is worship. 

(3) It is known by sacrifice—“they opened their treasures.”
What we have received from Christ is best measured by what we are ready to give to Christ. We cannot do better than give our gold to God’s Kingdom, our hallowed incense to His Name, our myrrh of submission to His Will; but every gift is appropriate if we each give of our treasures that which we love best. He Who has our treasures will have our heart.

Let's pray that we may pass, even if by starlight, through faith, into the comforting fullness of Divine Light and walk the straight path of love and faithfulness, in Word and Sacrament:--

O God, who by the leading of a star didst manifest thy 

only-begotten Son to the Gentiles; Mercifully grant, that we, 

which know thee now by faith, 

may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. 

 Amen.

Ephesians 3. 1.
FOR this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the Gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him.

Matthew 2:1-12
WHEN Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the East to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,

And thou Bethlehem, in the land of Judah,

art not the least among the princes of Judah:

for out of thee shall come a Governor,

that shall rule my people Israel.

Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the East, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

Understanding the Holy Trinity

The word Trinity is not in the Bible. But we use lots of words that are not in the Bible to explain the truths the Bible reveals to us. The words “transcendent” and “Incarnation” are not in the Bible either, but both describe biblical truths about God. The Bible is the record of how God has revealed himself to man. Theological statements such as “God is Trinity” are the result of the church’s inspired reflection on that revelation.

In part, the Creed of St Athanasius states: “that we worship One God in Trinity, and Trinity in Unity; Neither confounding the Persons: nor dividing the Substance. For there is One Person of the Father, another of the Son; and another of the Holy Ghost. But the Godhead of the Father, and of the Son, and of the Holy Ghost is all One: the Glory equal, the Majesty co-eternal”.

The Trinity must first be known as an experience before it can be understood as a doctrine.

This is precisely what Jesus tells us in the gospel (John 3:1-15). “Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God.” The word “see” in this verse does no mean merely to look at. It means to know, to understand. Without the gift of the Spirit, by which we are born again, we cannot know God or understand the nature of his kingdom.

The same point is made in Revelation 4. St. John saw an open door in heaven and a voice invited him to “Come up hither.” “Immediately” he was “in the Spirit” in the presence of God. Only through the Spirit was John able to ascend into the presence of God and see heavenly things.

We must first know the Father through the Son in the Spirit before we can understand that God is three persons who are united in one substance of being. We must be worshipers of God before we can be Bible scholars or theologians.

Peace and blessings!

Fr. Thierry 

"For the vision is yet for the appointed time; It hastens toward the goal and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay”(Habakkuk 2:3).

Why We Worship This Way

It seems every time I turn around I see another church advertising for a musician for a praise band. Now, I'm an electric blues musician and I love to play in bands, but it always brings to mind comments I've heard for years from people who say worship should be "relevant," that it should "meet their needs."

Fr. John Matusiak of the Orthodox Church in America has a great response for those statements. He calls such worship "man-centered" worship. Fr. John suggests the focus here is on how God affects "my life" and what "I get out of worship." I believe he's right, because I've heard these comments too many times to discount their relationship to where the person puts the real focus of worship. Here their focus is on "ME”… what "I" want...fitting "MY" expectations…”ME, ME, ME”. The script here is that, "I'm so important that worshipping God has to fit in with the way 'I' want to do it." As with many facets of our society today, the person becomes the most important factor here and God has to take a back seat. This is self-focused, not God-focused.

In the Anglican tradition, we take a view very similar to that expressed by Fr. John in describing Orthodox worship. Anglican worship is not a matter of personal taste. When Archbishop Cranmer was compiling the first Book of Common Prayer in the 16th century, he wasn't really concerned with making the worship relevant for the people of the 16th century. He was concerned that the worship was scriptural and God-centered. Fr. John says that God is the only one we should be concerned with pleasing in our worship and I think he's spot on. "Entertainment" worship might be amusing, but it only lets us experience worship from our own limited, narrow view. It comes from the "ME" and not from God. Let's face it: our view is not always correct. In fact, as Jesus often points out, our views can be quite flawed.

Popular Facebook Meme- What can we say?

Entertainment worship does not necessarily force us to confront our sin, our fallenness, and those things which make us uncomfortable. Instead of centering on God, it substitutes "Top 40" music and a motivational speech....it gives us something that isn't too difficult to swallow.

The fact is that worship is not designed for us, but for God. It is our Lord whom we worship and not ourselves. We should care less about what pleases us and more about what pleases Him. Fr. Matusiak put it well when he says, "...we are called to worship 'in Spirit and Truth,' as we read in Scripture; that we are called to partake of the Body and Blood of Christ 'as often as you come together' lest, as we read in the words of Our Lord Himself in the Gospel of Saint John, we have no life in us; that we are to 'lay aside all earthly cares'....that we are called to transform our fallen human existence and unworthiness by bringing it into the very presence of God Himself--in His Kingdom, not ours--and meeting God 'where He is,' rather than where we are or where we would like Him to be." 

Our worship is God-focused. Just read the Eucharistic rite in the 1928 Book of CommonPrayer. Everything we do is grounded in scripture. Everything we say has a focus on God. When the focus is on us, it speaks to our fallen nature and need for God's love and forgiveness, as well as our need for salvation-- forgiveness and salvation He provides through the sacrifice of His Son. Rather than a weekly shuffling of "off the-cuff" service pieces and parts, our Eucharist is the same every Sunday, completely grounded in scripture and focused on the creator, not His creation. Paul tells us that Christ is the same "...yesterday, today, and tomorrow." The Trinity is unchanging and the key is to understand that our liturgy must reflect that truth.

There are a variety of liturgies today in the church. The Roman Catholics have their rites; the

Orthodox have the Liturgies of St. Basil and St. John Chrysostom; and we traditional American Anglicans have the 1928 Book of CommonPrayer, the Anglican Missal, and the Anglican Service Book. What do these liturgies share? They are God-focused, they reflect the unchanging nature of the Trinity, aligning with the ageless faith of two millennia. They don't move and shift as contemporary tastes change and it's “If you want a religion to make you feel comfortable, I certainly don’t recommend Christianity” ~ C.S.Lewis a good thing because we can see that contemporary tastes aren't always God-centered. Contemporary tastes don't reflect God, but they do reflect selfish humans. Anglicans have witnessed this trend most recently with changes to liturgy that ignore and diminish the nature of the Trinity.

Liturgy is an external event that focuses on internal faith. The Eucharist is an outward and visible sign of an inward and spiritual grace. We learned that in our catechism. It is the experience of Christ's sacrifice and promise of His resurrection and our salvation. Maybe that's where the differences lie.

In some other churches there is no continuity with respect to what is preached when and how. There is no continuity to "liturgy" so it can change a little every week. Some of the current vernacular among the folks who are involved with this type of worship includes calling worship "doing church." They'll say, "there are several ways to do church..." I find that phrase odd. It suggests that worship is something we "do" as though it's a flexible experience that needs to bend to the interests and desires of humans. We traditional Anglicans, don't "do" church. We aren't flexible with our Sunday worship. We follow a liturgical calendar to teach doctrine and glorify God through the scripture and sacraments. Each season of the church calendar is important because it teaches us something about our faith. It's the same every year. If you pray Morning and Evening prayer and attend Mass on Sunday, you will have read the entire Bible in one year and will have gone through a focused "lesson plan" on the Christian faith, a lesson plan that is God-focused.

COME unto me, all ye that travail
and are heavy laden, and I will
refresh you.  St. Matt. xi. 28.

Despite what society might think today, enjoyment is not the sole purpose of worship. Knowing and understanding God brings joy, not our personal likes and dislikes about worship. As Fr. John says, "Ultimately, those...who define 'good worship' by their personal tastes or interests are not in a position to fully understand the Liturgy, even though they may 'enjoy' the experience." To understand the liturgy is to move away from yourself and focus on God. Understand what He wants from you and how He wants you to worship Him. To ensure the act of worship reflects the inward and spiritual... and God.

We have the constancy of the Prayer Book which not only guides our worship, but ensures its continuity and orthodoxy. It focuses on what is truly important: God, versus how WE want things and our selfish enjoyment. Linking us to catholic Christians of the ages, it is beautiful, reverential, dignified-- ensuring we are on the right path in our faith. It doesn't let us get distracted by worldly desires and thoughts, but brings us to God and the salvation His Son has given us through His passion and death on the cross. In fact, in the experience of the Holy Communion we might just find ourselves asking whether we're on earth or in heaven and that is the most relevant thing of all.


Adapted from a circular - unknown author.