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God’s Peace and blessings to you all! Here is my sermon from the Vigil of Pentecost service we had a few weeks prior. In this sermon I talk about why we have vigils, and why we have confirmations. To put it succinctly, as I said in my sermon, “For those what would ask why we have confirmations when we already have baptism, I would point out that it’s the same reason we have Pentecost when we’ve already had Easter.” This is why we’re a sacramental Church!
God’s Peace and blessings to you all! Here are my sermons from this past Sunday for the Transfiguration. While I am preaching for my particular parish of Holy Spirit as it prepares for a capital campaign for a much needed expansion of our building, this is a story about the spiritual health of any parish as we move from prayer to generosity. How will you make your parish community a “sepulcher of stories,” a “tabernacle of tales?” For all the Elijahs we have in our parishes, we need to assure them that we will be with them until the end. And for all our young Elishas, we need to keep encouraging them to chase after all the Elijahs we have and ask that most important question, “What is our story?”
You can find the lectionary readings for this Sunday HERE.
Here are the sermons I offered this morning at Church of the Holy Spirit. You can find the lectionary readings HERE.
As we continue to grow into this Easter Season, I would invite you to consider what single, little discipline you can take on, to take that one little step toward being Christ for the world.
8:30 AM Service:
10:45 AM Service:
Dear Siblings, postulants, and friends,
Here is my sermon preaching on the transferred Feast of Martin Luther, which much to my surprise, is actually on the Episcopal Kalendar. As you will hear, for me as a monk, this was no easy sermon. The lectionary was for today was from Isaiah 63:15-64:9 1 John 2:12-17.
Here is the chant for the Trisagion for those that would like to pray the orthodox rosary with this at home.
Another recording of the simplified chant that we use for Compline using the next set of prayers and psalm in the rota.
For our members both in Atlanta, GA and Houston, TX, here are audio files for you to practice our simplified chants for the Order of the Vesper Light with which we open each meeting on Thursdays and the Order of Compline with which we close each meeting.
God’s Peace and blessings to you all. We continue with our selections from Palladius’ “Lausiac History” by exploring Chapter 8: Amoun of Nitria; Chapter 9: Or; and Chapter 10: Pambo.
As you read, consider these questions:
Chapter 8: Amoun of Nitria – Amoun feels called to the full ascetic life, but makes concessions for his wife, who eventually follows his way of life. What can we glean from this in how a contemplative may act within the modern world today? Was he actually unfair or considerate to his wife? Amoun was very concerned about his modesty, and was transported across the river so that he would not have to be seen naked. In our modern world today, in which sex sells the vast majority of products advertised, and magazines and advertisements teach us to objectify one another, how can we respond with our own degree of contemplative modesty?
Chapter 9: Or – This is a very brief passage in comparison to the others that Palladius provides. Nonetheless, he sums up Or’s life: “he never lied, nor swore, nor abused any one, nor spoke without necessity.” You could almost say that this encapsulates the contemplative life. How well do you live these points out in your own life? What more would you add to this list as necessary for the contemplative life?
Chapter 10: Pambo – Pambo readily gave away a donation made to him to other communities that were more in need. This lesson, perhaps, has more to do with the greater Church in which we, as contemplatives, work. What could our parishes and dioceses learn from this lesson? How does this approach reflect on the whole Church as the Body of Christ? Pambo had no interest in knowing how much silver had been donated, recognizing the giver’s root of pride. This is, after all, a very human tendency. How would Pambo teach us to give to those in need? Should we make a great show of how we help others as some parishes and even some Religious Communities do? Or should we simply give, quietly, and as we are able, because God knows all that we do? What lesson does Pambo offer with the incident involving the considerate Pior?
You can find the text online HERE. Enjoy and God’s Peace!
God’s Peace and blessings to you all! For our next lesson on the Lausiac History, I invite you to read Chapter 5: Alexandra; Chapter 6: The Rich Virgin; and Chapter 7: The Monks of Nitria. As you read consider these questions:
Chapter 5: Alexandra > Alexandra shut herself away in order that another might not fall into temptation an sin. To what degree are we responsibile by the actions we can take for the actions of others? Do you agree with Alexandra’s reasoning? Alexandra talk about how she deals with accidie (listlessness and boredom that arise as distractions for those that practice the contemplative life, especially for solitaries). How can we, as modern contemplatives, deal with our own listlessness in our prayer lives?
Chapter 6: The Rich Virgin > This is tough story for modern readers. Holy Macarius’ tactics would probably get him in a lot of trouble today! All the same, how do we deal with our own greed and avarice, as we live in a consumer driven world today? Palladius describes the virgin thus: “There was a virgin at Alexandria of humble exterior but haughty inward disposition.” That is to say, she had the outward appearance of a monastic, but was not so inwardly. This is hardly a new danger for Christians. After all, I’m sure we all know people who profess to be Christian, but their actions prove otherwise. I have even known, much to my distress, some who simply enjoy wearing habits like monks, but refuse the difficult formation and accountabilty of actual community. People like this are everywhere, and, if we are truly honest with ourselves, we all fall into this trap ourselves at one time or another. So, not having a holy Macarius around all the time, how do we hold each other accountable so that we are contemplatives inwardly first, and thus show ourselves as contemplatives outwardly by response?
Chapter 7: The Monks of Nitria > Palladius observes: “On the mountain live some 5000 men with different modes of life, each living in accordance with his own powers and wishes, so that it is allowed to live alone, or with another, or with a number of others.” What does this tell us about the uniformity of contemplative life?
You can find the text for the Lausiac History HERE. Enjoy and God’s Peace!