Why do Catholics have crucifixes in the church and not crosses? Don't they believe that Jesus has risen? Why keep Him on the cross? First of all you would want to check out 1 Corinthians 1:23. St. Paul says "...But we preach Christ crucified..." Why does Paul preach Christ crucified? Doesn't he know that He has risen?
Of course he does! But he also knows that it is through the crucified Christ that the bonds of sin and death are broken. As he says in verse 24: Christ crucified is the "power of God." 1 Corinthians 2:2 "For I decided to know nothing among you except Jesus Christ and him crucified." Doesn't he know that Jesus is risen? Again, of course he did!
Paul preaches Christ crucified because an empty cross has no power. The cross that bears the beaten, battered, and bloodied body of Christ, however, that cross is the "power of God." This is why "we keep Jesus Christ on the cross" because we, too, preach Christ crucified and we too recognize the symbol of crucifix as God's power.
The crucifix not only reminds us of God's power, but also His love for us - giving His only begotten son up in suffering and death (St. John 3:16). Also, in this life we do not share so much in the glory of the Resurrection, as we do in the suffering of Jesus on the cross: after all, we must take up our crosses daily if we are to follow Jesus (St. Luke 9:23). And we must die with Christ if we are to live with Him (Romans 6:8). Where did Jesus die? On the cross. The crucifix serves to remind us of these things.
One other passage to keep in mind is Galatians 3:1. "O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?" Did you catch that? Jesus was portrayed, before their "eyes", as being crucified. Sounds kind of like they may have been looking at a crucifix, doesn't it?
Welcome to X-Treme Anglican, the blog by Father William Warf! Here you will find answers to some commonly asked questions, Fr. Warf's views on debated subjects, and simple prayers and devotionals for all Anglo-Catholics!
Wednesday, June 29, 2011
Friday, June 24, 2011
Jesus, The Living Water
St. John 4: 1 Now when Jesus learned that the Pharisees had heard, "Jesus is making and baptizing more disciples than John" 2 --although it was not Jesus himself but his disciples who baptized-- 3 he left Judea and started back to Galilee. 4 But he had to go through Samaria. 5 So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. 6 Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon. 7 A Samaritan woman came to draw water, and Jesus said to her, "Give me a drink." 8 (His disciples had gone to the city to buy food.) 9 The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" (Jews do not share things in common with Samaritans.) 10 Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 11 The woman said to him, "Sir, you have no bucket, and the well is deep. Where do you get that living water? 12 Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it?" 13 Jesus said to her, "Everyone who drinks of this water will be thirsty again, 14 but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life." 15 The woman said to him, "Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water." 16 Jesus said to her, "Go, call your husband, and come back." 17 The woman answered him, "I have no husband." Jesus said to her, "You are right in saying, 'I have no husband'; 18 for you have had five husbands, and the one you have now is not your husband. What you have said is true!" 19 The woman said to him, "Sir, I see that you are a prophet. 20 Our ancestors worshiped on this mountain, but you say that the place where people must worship is in Jerusalem." 21 Jesus said to her, "Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth." 25 The woman said to him, "I know that Messiah is coming" (who is called Christ). "When he comes, he will proclaim all things to us." 26 Jesus said to her, "I am he, the one who is speaking to you."
As I had researched that passage, I read a commentary on how that wasn't literally true. In fact, most people in Jesus' time traveled from Judea to Galilee through the Jordan Rift Valley in order to avoid passing through Samaria. They believed Samaritan people were ritually unclean and that contact with them would render a Jewish person unclean too. So Jews went out of their way. The phrase 'He had to pass' was probably a traditional way of saying the events that transpired were no accident but happened as part of God's will.
Jesus said to her, "Give me a drink." 8 (His disciples had gone to the city to buy food.) 9 The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" (Jews do not share things in common with Samaritans.)
Okay, I thought this was interesting. When Jesus asked the Samaritan woman for a drink, he violated a number of ancient customs. First, the fact Jesus even started a conversation with a Samaritan demonstrated a rejection of Jewish mores of that time. Second, that Jesus would talk with that woman as an equal went against a culture of male superiority. Restrictions against speaking with women were so strict that a rabbi (or teacher, such as Jesus) wasn't even allowed to speak with his own wife, daughter, or sister in public. And third, Jesus started a conversation with a woman he knew to have a bad moral reputation was even more shocking and significant.
What this passage said to me, is how one was or is beyond the love of Jesus, regardless of their tribe or race, gender, or sexuality. In verse 18, Jesus reveals to the woman his supernatural knowledge that 'you have five husbands, and he whom you now have is not your husband.' Clearly, this woman's love life wasn't 'one man, one woman, till death do us part.' Jesus knew this, yet he reached out to her. He didn't try to change her. He didn't judge her. He didn't condemn her. Nor did he get in a scriptural debate. Instead, he asked her to share a cup of water with him.
It is time for the Church to stop judging and condemning and changing people. The Church's job is to love one another as ourselves (St. Mark 12:31). Jesus knew the "wrongdoings" of the Samaritan woman. Yet, he asked her to share a cup of water with him. And he reached out to her. It is time for us to do the same. To do the same, is to follow Christ... Christ Jesus, the living water.
As I had researched that passage, I read a commentary on how that wasn't literally true. In fact, most people in Jesus' time traveled from Judea to Galilee through the Jordan Rift Valley in order to avoid passing through Samaria. They believed Samaritan people were ritually unclean and that contact with them would render a Jewish person unclean too. So Jews went out of their way. The phrase 'He had to pass' was probably a traditional way of saying the events that transpired were no accident but happened as part of God's will.
Jesus said to her, "Give me a drink." 8 (His disciples had gone to the city to buy food.) 9 The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" (Jews do not share things in common with Samaritans.)
Okay, I thought this was interesting. When Jesus asked the Samaritan woman for a drink, he violated a number of ancient customs. First, the fact Jesus even started a conversation with a Samaritan demonstrated a rejection of Jewish mores of that time. Second, that Jesus would talk with that woman as an equal went against a culture of male superiority. Restrictions against speaking with women were so strict that a rabbi (or teacher, such as Jesus) wasn't even allowed to speak with his own wife, daughter, or sister in public. And third, Jesus started a conversation with a woman he knew to have a bad moral reputation was even more shocking and significant.
What this passage said to me, is how one was or is beyond the love of Jesus, regardless of their tribe or race, gender, or sexuality. In verse 18, Jesus reveals to the woman his supernatural knowledge that 'you have five husbands, and he whom you now have is not your husband.' Clearly, this woman's love life wasn't 'one man, one woman, till death do us part.' Jesus knew this, yet he reached out to her. He didn't try to change her. He didn't judge her. He didn't condemn her. Nor did he get in a scriptural debate. Instead, he asked her to share a cup of water with him.
It is time for the Church to stop judging and condemning and changing people. The Church's job is to love one another as ourselves (St. Mark 12:31). Jesus knew the "wrongdoings" of the Samaritan woman. Yet, he asked her to share a cup of water with him. And he reached out to her. It is time for us to do the same. To do the same, is to follow Christ... Christ Jesus, the living water.
Saturday, May 14, 2011
PECUSA Episcopalians vs. Roman Catholicism
There have been many who have asked about the differences between the Protestant Episcopal Church USA and the Roman Catholic Church. Here, I will cover the most of the differences I can think of.
PRAYER TO THE SAINTS/BLESSED VIRGIN MARY
Roman Catholics do ask the Saints and the Blessed Virgin Mary to intercede for them (pray on their behalf). They view the Saints and Mary as a mediatrix to God. Episcopalians are divided on this, because of our practice of personal theology. Some are like Catholics, some are like evangelicals/fundamentalists, and some are like Unitarians (belief that all religions are valid). However, the official doctrine of the Episcopal Church states that we do honor the Saints and Mary, we do not do so the same way as Roman Catholics. Note that it does not say anything about asking the saints to pray for us and with us.
THE ROSARY
Roman Catholics pray the Catholic Rosary. Episcopalians again are divided on this. Some pray the Catholic Rosary, some pray the Anglican Rosary, and some do not pray any rosary at all.
CONFESSION
Roman Catholics believe you must confess to a priest at least once a year. Episcopalians say "All may, none must, some should." This means that we do have confession to a priest available to whoever wishes for one, but it is not necessary.
HOLY COMMUNION
Roman Catholics believe that you may only partake of the sacrament if you are Catholic. And they believe in transubstantiation (that the Host literally becomes the Body and Blood in you). Episcopalians invite all who have been baptized in the Name of the Father, the Son, and the Holy Spirit to partake of the Sacrament... no matter what denomination they are from. We also believe in the literal presence of Christ in the Host, but we do not believe in transubstantiation.
THE PRIESTS
Roman Catholic priests can only be male and must be celibate. Episcopal priests can be either male or female, married or not married, and gay or straight. We also do not believe in the Pope.
If there are any other differences you would like to know about or any questions, please contact me at fatherwarf@yahoo.com
May the Peace of God be with you!
-Father Warf
PRAYER TO THE SAINTS/BLESSED VIRGIN MARY
Roman Catholics do ask the Saints and the Blessed Virgin Mary to intercede for them (pray on their behalf). They view the Saints and Mary as a mediatrix to God. Episcopalians are divided on this, because of our practice of personal theology. Some are like Catholics, some are like evangelicals/fundamentalists, and some are like Unitarians (belief that all religions are valid). However, the official doctrine of the Episcopal Church states that we do honor the Saints and Mary, we do not do so the same way as Roman Catholics. Note that it does not say anything about asking the saints to pray for us and with us.
THE ROSARY
Roman Catholics pray the Catholic Rosary. Episcopalians again are divided on this. Some pray the Catholic Rosary, some pray the Anglican Rosary, and some do not pray any rosary at all.
CONFESSION
Roman Catholics believe you must confess to a priest at least once a year. Episcopalians say "All may, none must, some should." This means that we do have confession to a priest available to whoever wishes for one, but it is not necessary.
HOLY COMMUNION
Roman Catholics believe that you may only partake of the sacrament if you are Catholic. And they believe in transubstantiation (that the Host literally becomes the Body and Blood in you). Episcopalians invite all who have been baptized in the Name of the Father, the Son, and the Holy Spirit to partake of the Sacrament... no matter what denomination they are from. We also believe in the literal presence of Christ in the Host, but we do not believe in transubstantiation.
THE PRIESTS
Roman Catholic priests can only be male and must be celibate. Episcopal priests can be either male or female, married or not married, and gay or straight. We also do not believe in the Pope.
If there are any other differences you would like to know about or any questions, please contact me at fatherwarf@yahoo.com
May the Peace of God be with you!
-Father Warf
Friday, April 29, 2011
Christless Christianity
After a friendly discussion with one of my friends today about the topic of which type of cross is correct, I had the inspiration to write a blog post.
Which cross is correct? The Crucifix? Risen Christ or Christ the King Cross? Plain Cross? Than answer is all are correct. And there's a reason why.
When asked about the Crucifix, I said this: "I prefer the Crucifix because it reminds me of the price Christ paid for us all. It also reminds me that we are not resurrected yet, and won't be until Christ returns in final victory and the believers will be risen from the grave. And a final reminder that we cannot get the triumph without trial. Whereas a plain cross makes me feel, personally that is, as if I'm trying to get the glory without the suffering."
When asked about the Risen Christ Cross, I had this to say: "The Risen Christ Cross of course reminds me that Christ is resurrected and is alive and well today. It still reminds me of the price He paid for me and for you."
When asked about the Christ the King Cross: "It shows Christ is King of Kings, that's for sure. I just see the Cross in the background, and I still know that He paid a price for his status as King of Kings."
When asked about the Plain Cross: "I know the significance for many of the plain cross, but I feel it is used too much in the sense that most Protestants have removed Christ from it... it's like trying to get the glory without paying the price. In other words, taking a candy bar to enjoy it's deliciousness without giving money for the candy bar. In order to get the joy of eternal life, we have to be spiritually crucified to the cross and it is God's job to raise us to new life. If you were to place a plain cross with a Crucifix, it would a great reminder that there is a cross waiting for us."
Why are they all correct? The cross is not meant to be a decorative item. It is more than protection. It is our spiritual destiny... to be just like Jesus. Whichever works best for you, as long as it is used in an appropriate meaning, you should go for. But always remember the true meaning of the cross, and who paid the price. For if you don't, it then becomes Christless Christianity... and Christ is the true center of Christianity.
Thursday, April 28, 2011
Icons & Statues: The Point?
Sometimes anti-Catholics/anti-Episcopalians (anti-Anglican for that matter) cite Deuteronomy 5:9, where God said concerning idols, "You shall not bow down to them." Since many Catholics sometimes bow or kneel in front of statues of Jesus and the saints, anti-Anglicans confuse the legitimate veneration of a sacred image with the sin of idolatry.
Though bowing can be used as a posture in worship, not all bowing is worship. In Japan, people show respect by bowing in greeting (the equivalent of the Western handshake). Similarly, a person can kneel before a king without worshipping him as a god. In the same way, an Anglican who may kneel in front of a statue while praying isn’t worshipping the statue or even praying to it, any more than the Protestant who kneels with a Bible in his hands when praying is worshipping the Bible or praying to it.
We use statues and icons (Greek word for image) to focus our thoughts and prayers. During a plague of serpents sent to punish the Israelites during the exodus, God told Moses to "make [a statue of] a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it shall live. So Moses made a bronze serpent, and set it on a pole; and if a serpent bit any man, he would look at the bronze serpent and live" (Num. 21:8–9).
One had to look at the bronze statue of the serpent to be healed, which shows that statues could be used ritually, not merely as religious decorations.
Anglicans use statues, paintings, and other artistic devices to recall the person or thing depicted. Just as it helps to remember one’s mother by looking at her photograph, so it helps to recall the example of the saints by looking at pictures of them. Anglicans also use statues as teaching tools. In the early Church they were especially useful for the instruction of the illiterate. Many Protestants have pictures of Jesus and other Bible pictures in Sunday school for teaching children. Anglicans also use statues to commemorate certain people and events, much as Protestant churches have three-dimensional nativity scenes at Christmas.
If one measured Protestants by the same rule, then by using these "graven" images, they would be practicing the "idolatry" of which they accuse Catholics/Anglicans. But there’s no idolatry going on in these situations. God forbids the worship of images as gods, but he doesn’t ban the making of images. If he had, religious movies, videos, photographs, paintings, and all similar things would be banned. But, as the case of the bronze serpent shows, God does not even forbid the ritual use of religious images.
It is when people begin to adore a statue as a god that the Lord becomes angry. Thus when people did start to worship the bronze serpent as a snake-god (whom they named "Nehushtan"), the righteous king Hezekiah had it destroyed (2 Kgs. 18:4).
Though bowing can be used as a posture in worship, not all bowing is worship. In Japan, people show respect by bowing in greeting (the equivalent of the Western handshake). Similarly, a person can kneel before a king without worshipping him as a god. In the same way, an Anglican who may kneel in front of a statue while praying isn’t worshipping the statue or even praying to it, any more than the Protestant who kneels with a Bible in his hands when praying is worshipping the Bible or praying to it.
We use statues and icons (Greek word for image) to focus our thoughts and prayers. During a plague of serpents sent to punish the Israelites during the exodus, God told Moses to "make [a statue of] a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it shall live. So Moses made a bronze serpent, and set it on a pole; and if a serpent bit any man, he would look at the bronze serpent and live" (Num. 21:8–9).
One had to look at the bronze statue of the serpent to be healed, which shows that statues could be used ritually, not merely as religious decorations.
Anglicans use statues, paintings, and other artistic devices to recall the person or thing depicted. Just as it helps to remember one’s mother by looking at her photograph, so it helps to recall the example of the saints by looking at pictures of them. Anglicans also use statues as teaching tools. In the early Church they were especially useful for the instruction of the illiterate. Many Protestants have pictures of Jesus and other Bible pictures in Sunday school for teaching children. Anglicans also use statues to commemorate certain people and events, much as Protestant churches have three-dimensional nativity scenes at Christmas.
If one measured Protestants by the same rule, then by using these "graven" images, they would be practicing the "idolatry" of which they accuse Catholics/Anglicans. But there’s no idolatry going on in these situations. God forbids the worship of images as gods, but he doesn’t ban the making of images. If he had, religious movies, videos, photographs, paintings, and all similar things would be banned. But, as the case of the bronze serpent shows, God does not even forbid the ritual use of religious images.
It is when people begin to adore a statue as a god that the Lord becomes angry. Thus when people did start to worship the bronze serpent as a snake-god (whom they named "Nehushtan"), the righteous king Hezekiah had it destroyed (2 Kgs. 18:4).
This is an excerpt from my previous blog post "The Anglo-Catholics: What We Believe". "...While some of us use icons, pictures and/or statues of Saints, Martyrs and events to focus our thoughts and
prayers, we do not pray to the Saints or venerate icons or other images. Neither do we ask Saints to intercede for us with God. We pray to God directly. We do not need to have our prayers go through a priest, being able to talk with God directly. We may ask the congregation to add their prayers to ours when we are in need. We also offer thanks to Saints for the example of their lives..."I hope this helps you understand the purpose of Icons, Pictures, and Statues in the Church.
Sunday, April 24, 2011
The Anglo-Catholics: What We Believe
What do Anglo-Catholics Believe?
Sacred Heart of Jesus
People often ask:
Are you Roman Catholic? Are you Christians? What do you believe, anyway?
We believe in our Statement of Faith, the Nicene Creed and our Baptismal Covenant: the Apostle's Creed. We don't really add to and never subtract from those Creeds.
Let's start with our beliefs.
We believe:
In the Trinity: Father, Son and Holy Spirit, Three in One
That Jesus is Christ, the Messiah, and that he died for our sins
That He was born of the Virgin Mary after being conceived by the Holy Spirit
That He walked the world as a mortal for 33 years
In Christian Hope:
1.Christ will return to earth someday
2. The dead are born to new eternal life
3. Those who follow the path of Jesus will see the Kingdom of heaven
That Christ rose from the dead and walked among His followers before being lifted up into Heaven.
That God spoke with and through the prophets
That God has one universal (catholic) church
That our priests are in the direct line of consecration handed down from Jesus to the apostles and are part of the same divine institution built upon that foundation (Ephesians 2:20; St. John 20: 19-22) That the Saints (living and righteous dead) are with us in community (they hold a special place in our hearts).
Our Baptismal Covanant gives us steps or processes to become disciples of Christ
Jesus:
1. Belief in the creation of the world by the One, True, Triune God
2. Fellowship through prayers and the breaking of bread
3. Use of our time, talents and treasures to produce the work of God
4. Proclamation of the Good News to all persons
5. Repentance and return, perseverance in the battle against evil
6. Service to Christ through serving all people
7. Work toward justice and peace.
Now, let's answer the question, are you Roman Catholic?
We are often confused with the Roman Catholic Church because our worship services are similar and because the priests and deacons of both faith traditions wear special clothing, called vestments. We are both Christian religious traditions and we respect those of Roman Catholic faith. However, there are many differences between our beliefs. It is these differences that make us the Protestant Episcopal Church. Here are some examples:
1. The Roman faith maintains that the Bishop of Rome (the Pope or Holy Father) is the Head of all Christians
and is infallible. The Pope has the authority to decide what the people believe that is not made clear in
Scriptures (dogma).
We believe that the Church must restrict itself to that which is in God's Word. We believe that the Bishop of Rome is the head of a great and ancient tradition and is to be respected by all Christians, but not blindly followed.
2. The Romans maintain that their specific beliefs, methods, and teachings (dogma) are the only means of
Salvation. They maintain that the authority of their Church is absolute. Episcopalians maintain that the Church is the authority on worship services and the ordination of priests and deacons as well as on controversies of faith. The Church is a witness to and keeper of the Word of God but does not enter into areas not covered by the Bible. We do not presume to judge other Christians, excluding them from Heaven because of Biblical interpretations or beliefs (such as the Assumption of Mary into Heaven) not found in the Bible.
3. Many Roman Catholics believe their prayers must have an intercessor, like the Blessed Virgin, a Saint or a
priest, who in turn brings these prayers to God. They often use statues, pictures or icons as part of this worship.
While some of us use icons, pictures and/or statues of Saints, Martyrs and events to focus our thoughts and
prayers, we do not pray to the Saints or venerate icons or other images. Neither do we ask Saints to intercede for us with God. We pray to God directly. We do not need to have our prayers go through a priest, being able to talk with God directly. We may ask the congregation to add their prayers to ours when we are in need. We also offer thanks to Saints for the example of their lives.
4. The Church of Rome includes many persons (such as Saint Sebastian) and events in its Calendar of Saints
and Martyrs whose lives are not clearly documented. Our Saints and Martyrs are individuals whose lives serve as of how to live and die in Christian faith as role
models We do not include in our Calendar of Saints and Martyrs events that are not documented in some way. For example, there is Biblical evidence of Christ's bodily assumption into Heaven; there is none of the Holy Virgin Mary's. There are some members of our parishes that do believe in the Assumption and/or Immaculate Conception of the Holy Virgin Mary.
5. The Roman Church maintains, as a matter of doctrine, that the Virgin Mary remained a virgin her entire life.
We make no such statement as it is unclear if the Gospels refer to Christ's full brothers and sisters or Joseph's
children from another wife (Mark 3:31-35).
6. According to Roman Catholic dogma, certain prayer practices (e.g. receiving communion on the first Friday of the month for nine consecutive months; praying the Chaplet of Saint Michael or of the Divine Mercy; Adoration of the Host) result in certain favors (indulgences) from Heaven. We maintain that prayer is good and right and God hears our prayers but we have no contract stating that certain acts will reward us in any way.
7. The display and worship of the Host (called the Adoration of the Host) is a common practice in the Roman
Catholic faith. It is "abhorrent" according to the Articles of Faith, XXV(Book of Common Prayer, page 872).
8. Priests in the Roman Catholic church must be celibate males. Our priests, male and female, can be married and gay or straight.
9. In the Roman church, sins can only be forgiven through personal confession to a priest followed by Acts of
Contrition (typically reciting certain prayers). We have a Rite of Reconciliation available to those who wish for personal confession, but it is unusual foranyone to make use of it. Further, we do not believe that saying certain prayers will absolve us of our sins. Rather, we believe that ceasing to act in a sinful way, talking directly to God , repenting and asking His forgiveness are the way to His forgiveness.
10. According to Roman faith, almost all human souls enter a kind of holding area (like going through customs at the airport) after death so that they may be cleansed of their sinful nature. This is called Purgatory, the place of purging. Prayers of friends and loved ones are a large part of a soul's release from there and into the Kingdom of Heaven. Episcopalians do not hold this belief as fact. The Articles of Religion state that this is "grounded upon no warranty of Scripture, but is rather repugnant to the Word of God" (Book of Common Prayer, Articles of Religion, XXII, page 872).
11.The Roman Catholics believe in transubstantiation, in which the Host literally becomes Christ's Body and
the Wine becomes His Blood. We believe in the "Real Presence of Christ" in the Sacraments: through Faith His essence enters the Host and Wine.
These are just a few of the many differences between our faith traditions. Talk to one our priests if you would like more information about this intriguing topic.
Catholic means "proclaims the whole faith to all people, to the end of time" (Book of Common Prayer, page 854).
This faith is applicable to all people in all places at all times (See Matthew 28:19). No denomination or "church" can claim it holds exclusive rights to the descriptive "catholic". We must recognize that any specific branch of Christianity is only a part of "the one holy, catholic church".
The Communion of Saints is the entire family of God, living and dead, who are part of the body of Christ. We are bound through belief, sacrament, prayer and praise (Book of Common Prayer, page 862). The term "Saints" indicates that these are people who are holy or set apart. It means that all Christians are different from others (Romans 1:7; 1 Corinthians 1:2) in that they have received the gift of the Holy Spirit. It means that, no matter how imperfect we are, we strive to become more like our Lord (Philippians 3:12-14). Through the Holy Spirit, all Christians are bound to and through Christ Jesus in a great community of the living and the dead. (Ephesians 2:19, 4: 15-16; 2 Corinthians 13:14).
Heaven and hell
It has been debated amongst members of our parish about the topic of heaven and hell. Some believe in a physical place called heaven and some do not. Same applies to the topic of hell. Some believe in a physical heaven but not in a physical hell. I, personally, do not believe that heaven and hell are physical worlds, but rather, they are terms we use to describe spiritual/emotional realms here on Earth. The Nicene Creed states that He will come again to judge the living and the dead. If you are in a physical heaven or hell, then you've already been judged, which is contradictory to the Nicene Creed. Romans 6:23 - For the wages of sin is death, but the grace of God is life everlasting, through Jesus Christ our Lord. Note that the wages of sin is death, not eternal punishment and torture in a place called hell. There are also many other scriptures which refer to death as a sound sleep. I believe that believers will be risen from the grave when Christ returns in final victory.
Marian Theology
I hope that the following words from Presiding Bishop Frank Griswold of the Episcopal Church, USA, will give us some perspective on how Anglicans can view St. Mary in the life of the church.
"Clearly, the honor and devotion which we accord to Our Lady derive not from her exalted place in the Gospel accounts, but, rather, from what she in her song, Magnificat, terms her 'lowliness'. Her profound and human struggle to yield herself to the complete undoing of her world and a safe and predictable future leads her to say, 'yes' to the deeply disturbing message of the angel at the Annunciation. The price of that assent to bear the Word takes her away from home into exile in Egypt, and brings with it the promise that 'her heart will be pierced' because of the child she has been chosen to bear." ..."
Mary has a new prominence in Anglican worship through the liturgical renewals of the 20th century. In most Anglican prayer books, Mary is again mentioned by name in the liturgical prayers. Further, August 15 has come to be widely celebrated as a principal feast in honor of Saint Mary the Virgin with Scripture readings, collect, and proper preface. Other ancient feasts associated with Mary have also been renewed, and liturgical resources offered for use on these festivals. Marian devotions such as the Rosary, Angelus, and Regina Coeli are most commonly associated with the Anglo-Catholic and High Church movements within Anglicanism.
An Anglo-Catholic manual, Saint Augustine's Prayer Book: A Book of Devotion for members of the Episcopal Church, first published in 1947, includes a section containing devotions to the Blessed Virgin Mary. This includes the Rosary, the four seasonal Marian antiphons, the Memorare, and litanies of the Blessed Virgin and Our Lady of Sorrows. A Revised Edition was published in 1967, and the book remains in print with Holy Cross Publications. The Anglo-Catholic Prayer book, a classic, was published in an entirely new edition in 2000, and it also includes a section of prayers to the Blessed Virgin, including to her Immaculate Conception and Assumption.
Anglican theologian Hugh Montefiore, former Bishop of Birmingham, while denying the immaculate conception and the bodily assumption of Mary into heaven, says "Christians rightly honor and venerate her as one of the great saints of God. God had signally honored her by choosing her to be the mother of Jesus.
Our Lady of Sorrows
The subjects of heaven and hell and Marian Theology still remains greatly debated topics today.
May God Bless You!
Father Warf
Sacred Heart of Jesus
People often ask:
Are you Roman Catholic? Are you Christians? What do you believe, anyway?
We believe in our Statement of Faith, the Nicene Creed and our Baptismal Covenant: the Apostle's Creed. We don't really add to and never subtract from those Creeds.
Let's start with our beliefs.
We believe:
In the Trinity: Father, Son and Holy Spirit, Three in One
That Jesus is Christ, the Messiah, and that he died for our sins
That He was born of the Virgin Mary after being conceived by the Holy Spirit
That He walked the world as a mortal for 33 years
In Christian Hope:
1.Christ will return to earth someday
2. The dead are born to new eternal life
3. Those who follow the path of Jesus will see the Kingdom of heaven
That Christ rose from the dead and walked among His followers before being lifted up into Heaven.
That God spoke with and through the prophets
That God has one universal (catholic) church
That our priests are in the direct line of consecration handed down from Jesus to the apostles and are part of the same divine institution built upon that foundation (Ephesians 2:20; St. John 20: 19-22) That the Saints (living and righteous dead) are with us in community (they hold a special place in our hearts).
Our Baptismal Covanant gives us steps or processes to become disciples of Christ
Jesus:
1. Belief in the creation of the world by the One, True, Triune God
2. Fellowship through prayers and the breaking of bread
3. Use of our time, talents and treasures to produce the work of God
4. Proclamation of the Good News to all persons
5. Repentance and return, perseverance in the battle against evil
6. Service to Christ through serving all people
7. Work toward justice and peace.
Now, let's answer the question, are you Roman Catholic?
We are often confused with the Roman Catholic Church because our worship services are similar and because the priests and deacons of both faith traditions wear special clothing, called vestments. We are both Christian religious traditions and we respect those of Roman Catholic faith. However, there are many differences between our beliefs. It is these differences that make us the Protestant Episcopal Church. Here are some examples:
1. The Roman faith maintains that the Bishop of Rome (the Pope or Holy Father) is the Head of all Christians
and is infallible. The Pope has the authority to decide what the people believe that is not made clear in
Scriptures (dogma).
We believe that the Church must restrict itself to that which is in God's Word. We believe that the Bishop of Rome is the head of a great and ancient tradition and is to be respected by all Christians, but not blindly followed.
2. The Romans maintain that their specific beliefs, methods, and teachings (dogma) are the only means of
Salvation. They maintain that the authority of their Church is absolute. Episcopalians maintain that the Church is the authority on worship services and the ordination of priests and deacons as well as on controversies of faith. The Church is a witness to and keeper of the Word of God but does not enter into areas not covered by the Bible. We do not presume to judge other Christians, excluding them from Heaven because of Biblical interpretations or beliefs (such as the Assumption of Mary into Heaven) not found in the Bible.
3. Many Roman Catholics believe their prayers must have an intercessor, like the Blessed Virgin, a Saint or a
priest, who in turn brings these prayers to God. They often use statues, pictures or icons as part of this worship.
While some of us use icons, pictures and/or statues of Saints, Martyrs and events to focus our thoughts and
prayers, we do not pray to the Saints or venerate icons or other images. Neither do we ask Saints to intercede for us with God. We pray to God directly. We do not need to have our prayers go through a priest, being able to talk with God directly. We may ask the congregation to add their prayers to ours when we are in need. We also offer thanks to Saints for the example of their lives.
4. The Church of Rome includes many persons (such as Saint Sebastian) and events in its Calendar of Saints
and Martyrs whose lives are not clearly documented. Our Saints and Martyrs are individuals whose lives serve as of how to live and die in Christian faith as role
models We do not include in our Calendar of Saints and Martyrs events that are not documented in some way. For example, there is Biblical evidence of Christ's bodily assumption into Heaven; there is none of the Holy Virgin Mary's. There are some members of our parishes that do believe in the Assumption and/or Immaculate Conception of the Holy Virgin Mary.
5. The Roman Church maintains, as a matter of doctrine, that the Virgin Mary remained a virgin her entire life.
We make no such statement as it is unclear if the Gospels refer to Christ's full brothers and sisters or Joseph's
children from another wife (Mark 3:31-35).
6. According to Roman Catholic dogma, certain prayer practices (e.g. receiving communion on the first Friday of the month for nine consecutive months; praying the Chaplet of Saint Michael or of the Divine Mercy; Adoration of the Host) result in certain favors (indulgences) from Heaven. We maintain that prayer is good and right and God hears our prayers but we have no contract stating that certain acts will reward us in any way.
7. The display and worship of the Host (called the Adoration of the Host) is a common practice in the Roman
Catholic faith. It is "abhorrent" according to the Articles of Faith, XXV(Book of Common Prayer, page 872).
8. Priests in the Roman Catholic church must be celibate males. Our priests, male and female, can be married and gay or straight.
9. In the Roman church, sins can only be forgiven through personal confession to a priest followed by Acts of
Contrition (typically reciting certain prayers). We have a Rite of Reconciliation available to those who wish for personal confession, but it is unusual foranyone to make use of it. Further, we do not believe that saying certain prayers will absolve us of our sins. Rather, we believe that ceasing to act in a sinful way, talking directly to God , repenting and asking His forgiveness are the way to His forgiveness.
10. According to Roman faith, almost all human souls enter a kind of holding area (like going through customs at the airport) after death so that they may be cleansed of their sinful nature. This is called Purgatory, the place of purging. Prayers of friends and loved ones are a large part of a soul's release from there and into the Kingdom of Heaven. Episcopalians do not hold this belief as fact. The Articles of Religion state that this is "grounded upon no warranty of Scripture, but is rather repugnant to the Word of God" (Book of Common Prayer, Articles of Religion, XXII, page 872).
11.The Roman Catholics believe in transubstantiation, in which the Host literally becomes Christ's Body and
the Wine becomes His Blood. We believe in the "Real Presence of Christ" in the Sacraments: through Faith His essence enters the Host and Wine.
These are just a few of the many differences between our faith traditions. Talk to one our priests if you would like more information about this intriguing topic.
Catholic means "proclaims the whole faith to all people, to the end of time" (Book of Common Prayer, page 854).
This faith is applicable to all people in all places at all times (See Matthew 28:19). No denomination or "church" can claim it holds exclusive rights to the descriptive "catholic". We must recognize that any specific branch of Christianity is only a part of "the one holy, catholic church".
The Communion of Saints is the entire family of God, living and dead, who are part of the body of Christ. We are bound through belief, sacrament, prayer and praise (Book of Common Prayer, page 862). The term "Saints" indicates that these are people who are holy or set apart. It means that all Christians are different from others (Romans 1:7; 1 Corinthians 1:2) in that they have received the gift of the Holy Spirit. It means that, no matter how imperfect we are, we strive to become more like our Lord (Philippians 3:12-14). Through the Holy Spirit, all Christians are bound to and through Christ Jesus in a great community of the living and the dead. (Ephesians 2:19, 4: 15-16; 2 Corinthians 13:14).
Heaven and hell
It has been debated amongst members of our parish about the topic of heaven and hell. Some believe in a physical place called heaven and some do not. Same applies to the topic of hell. Some believe in a physical heaven but not in a physical hell. I, personally, do not believe that heaven and hell are physical worlds, but rather, they are terms we use to describe spiritual/emotional realms here on Earth. The Nicene Creed states that He will come again to judge the living and the dead. If you are in a physical heaven or hell, then you've already been judged, which is contradictory to the Nicene Creed. Romans 6:23 - For the wages of sin is death, but the grace of God is life everlasting, through Jesus Christ our Lord. Note that the wages of sin is death, not eternal punishment and torture in a place called hell. There are also many other scriptures which refer to death as a sound sleep. I believe that believers will be risen from the grave when Christ returns in final victory.
Marian Theology
I hope that the following words from Presiding Bishop Frank Griswold of the Episcopal Church, USA, will give us some perspective on how Anglicans can view St. Mary in the life of the church.
"Clearly, the honor and devotion which we accord to Our Lady derive not from her exalted place in the Gospel accounts, but, rather, from what she in her song, Magnificat, terms her 'lowliness'. Her profound and human struggle to yield herself to the complete undoing of her world and a safe and predictable future leads her to say, 'yes' to the deeply disturbing message of the angel at the Annunciation. The price of that assent to bear the Word takes her away from home into exile in Egypt, and brings with it the promise that 'her heart will be pierced' because of the child she has been chosen to bear." ..."
Mary has a new prominence in Anglican worship through the liturgical renewals of the 20th century. In most Anglican prayer books, Mary is again mentioned by name in the liturgical prayers. Further, August 15 has come to be widely celebrated as a principal feast in honor of Saint Mary the Virgin with Scripture readings, collect, and proper preface. Other ancient feasts associated with Mary have also been renewed, and liturgical resources offered for use on these festivals. Marian devotions such as the Rosary, Angelus, and Regina Coeli are most commonly associated with the Anglo-Catholic and High Church movements within Anglicanism.
An Anglo-Catholic manual, Saint Augustine's Prayer Book: A Book of Devotion for members of the Episcopal Church, first published in 1947, includes a section containing devotions to the Blessed Virgin Mary. This includes the Rosary, the four seasonal Marian antiphons, the Memorare, and litanies of the Blessed Virgin and Our Lady of Sorrows. A Revised Edition was published in 1967, and the book remains in print with Holy Cross Publications. The Anglo-Catholic Prayer book, a classic, was published in an entirely new edition in 2000, and it also includes a section of prayers to the Blessed Virgin, including to her Immaculate Conception and Assumption.
Anglican theologian Hugh Montefiore, former Bishop of Birmingham, while denying the immaculate conception and the bodily assumption of Mary into heaven, says "Christians rightly honor and venerate her as one of the great saints of God. God had signally honored her by choosing her to be the mother of Jesus.
Our Lady of Sorrows
The subjects of heaven and hell and Marian Theology still remains greatly debated topics today.
May God Bless You!
Father Warf
Friday, April 22, 2011
Poenitentia: Reconciliation of the Penitent
It is a commonly asked question: Do Episcopalians practice the Sacrament of Confession? The answer to this question is yes and no. Maybe to save confusion later on, Episcopalians are Catholics, but not Roman Catholic.
There are two types of confession in the Episcopal Church: "Catholic," in this case, refers to the belief that the church is in part of the universal church of Jesus Christ, with a line of succession among the clergy that goes all the way back to the apostles.
The Episcopal Church is part of the Anglican Communion, and is not under the authority of the pope, who is the head of the Roman Catholic Church. The Episcopal Church in the United States began in 1787. Prior to that it was part of the Church of England, which began in 1534 under Henry VIII.
The Roman Catholic Church and the Episcopal Church have similar liturgies, and both denominations believe in the true presence of Christ in the Eucharist. They differ quite a bit politically, however, as the Episcopal Church allows women to be deacons, priests, and bishops and is more liberal on most social issues, including homosexuality and birth control.
There are two types of confession in the Episcopal Church: "Catholic," in this case, refers to the belief that the church is in part of the universal church of Jesus Christ, with a line of succession among the clergy that goes all the way back to the apostles.
The Episcopal Church is part of the Anglican Communion, and is not under the authority of the pope, who is the head of the Roman Catholic Church. The Episcopal Church in the United States began in 1787. Prior to that it was part of the Church of England, which began in 1534 under Henry VIII.
The Roman Catholic Church and the Episcopal Church have similar liturgies, and both denominations believe in the true presence of Christ in the Eucharist. They differ quite a bit politically, however, as the Episcopal Church allows women to be deacons, priests, and bishops and is more liberal on most social issues, including homosexuality and birth control.
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