The Apostle Paul was planning to visit Iconium in central Turkey. When he arrived, the people wrote a description of him: “At length they saw a man coming (namely Paul), of a small stature with meeting eyebrows, bald [or shaved] head, bow-legged, strongly built, hollow-eyed, with a large crooked nose; he was full of grace, for sometimes he appeared as a man, sometimes he had the countenance of an angel.” (Source) That description appears in a second century text: The Acts of Paul and Thecla. It is described by an early commentator as “religious romance,” but not a romance between a man and a woman as we understand it, but a shared romance of sharing the Gospel.
Thecla, while Paul was visiting Iconium, sat for three days in her windowsill, without eating or drinking, and listened to Paul teach on chastity and purity. Following that teaching, she swore off marriage, ended her engagement, and pledged to follow Paul as helper. Her fiancé, not at all pleased with this decision, brought charges against her. She had made an agreement to marry, and getting married and having children is what women were for. Not only was her choice to remain unmarried against the will of her fiancé and family, it was also against the will of the state: can’t have women going off with this funny ideas of not producing children. Her sentence: to be burned at the stake. She was tied up, the fire was set, and… there was a great flood of rain. She escaped her death sentence and went to Antioch with Paul.
I’m guessing she was better looking than him, because once there, she caught the attention of a city official who desired her, but she rebuffed him as well, which sent him into fits and he also called for her death. This time, she was set in the arena with wild beasts—twice. The first time, the lioness that was sent in to kill her only licked her feet. The second time, the lioness protected Thecla by killing another lion and a bear and then laid down at Thecla’s feet. In the end, the text reports that the Apostle Paul sent Thecla back to Iconium to do two things: preach and baptize, which is perhaps the reason why the Acts of Paul and Thecla do not appear in the canon of scripture or even the apocrypha, and why it was condemned by Tertullian, who writing on baptism and Paul stated, “For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female [Thecla] the power of teaching and of baptizing!” (Source)
Thecla’s feast day was Monday, and the canticle that was appointed was The First Song of Isaiah:
Surely, it is God who saves me; *
I will trust in him and not be afraid.
For the Lord is my stronghold and my sure defense, *
and he will be my Savior.
And then there was our Psalm today:
Because you have made the Lord your refuge, *
and the Most High your habitation,
There shall no evil happen to you, *
neither shall any plague come near your dwelling.
For he shall give his angels charge over you, *
to keep you in all your ways.
They shall bear you in their hands, *
lest you dash your foot against a stone.
As I read Thecla’s story, I considered that canticle and the Psalm and remembered the words Joshua said to the people, “It is the Lord your God who fights for you, just as he promised you.”
So many times, when we come up against an adversary, whether it be someone or something in the world, our own inner ‘demons,’ or events such as sickness or hardships, we can believe that we are in it alone, but if we remember Thecla, then we remember that our God is one who douses the flames and turns back the wild beast. The Lord our God is one who gives his angels charge over us, that our souls and eternal lives will always be saved.
The next time you face trouble, remember Thecla, who even in the face of death, stood and did battle, and through the Lord, overcame her adversary.
A pastor in Dallas tells of a man in the church who once made a covenant with a former pastor to tithe ten percent of their income every year. At the time, both the man and the pastor were young and neither of them had much money, but things changed. The man tithed one thousand dollars the year he earned ten thousand, ten thousand dollars the year he earned one-hundred thousand, and one-hundred thousand dollars the year he earned one million. But the year he earned six million dollars he just could not bring himself to write out that check for six-hundred thousand dollars to the Church. He telephoned the minister he had made the covenant, long since having moved to another church, and asked to see him. Walking into the pastor’s office the man begged to be let out of the covenant, saying, “This tithing business has to stop. It was fine when my tithe was one thousand dollars, but I just cannot afford six-hundred thousand dollars. You’ve got to do something, Reverend!” The pastor knelt on the floor and prayed silently for a long time. Eventually the man said, “What are you doing? Are you praying that God will let me out of the covenant to tithe?” “No,” said the minister. “I am praying for God to reduce your income back to the level where one thousand dollars will be your tithe!”
You can all rest easy, the pledge drive is not starting today (but I won’t apologize if that story tweaked you a little). What the story did get me to thinking about was generosity and how far we are willing to take the idea.
For starters, when we talk of giving, we most often think of money or some other tangible item: food, clothing, etc. And knowing you all, I know that you do just that. You have very charitable and generous hearts in your support of various needs throughout the community. I’ve even had the opportunity to brag on you and your giving through our Community Tithe program (where we give back to the community 10% of all income). You probably saw where news made a big deal over the $500 we gave to Emerson School in paying off their student lunch debt. That’s a good thing and just so you know, we’re also paying off a $750 debt at Adams School and a $2,100 debt at Hayes (that one is in honor of Jean McCollough, who taught there for so many years). But it is not stopping there, we’re looking into helping Taft where Janet Wright worked and Coolidge where Marianne Gray worked. Mary (McDonald), I’m almost afraid to ask what the debt is at the high school, but… Back to Emerson School: you gave $500 and it is a beautiful thing, however, if that was ALL that we’ve done, I would have actually been a bit uneasy by the big todo that was made, but… that’s not all you’ve done. Since we started that program, you’ve given more than $100,000 back into the community. But it doesn’t stop there, because, as we said, we often think of giving in terms of dollars and tangible items, but you also give of your time. You serve on boards and volunteers: from Loaves and Fishes, to Our Daily Bread, to Leonardos, to Vance AFB support, to the CDSA, to so many more; not to mention what you do in the church: Stephen Ministry, Prison Ministry, Nursing Home Ministry, Eucharistic Visitors, Altar Guild, Choir, Acolytes, Lectors, Ushers… I could do this for awhile.
So the question is: how far are you willing to take this spirit of generosity? The fella making six million a year had enough—even an abundance—but then he reached a limit. It became too much, even though it was the same percentage. So when do you say, “Enough. I can’t give anymore. I can’t do anymore.”
Now, understand, I’m not criticizing you… at all. You folks are amazing, yet this spirit of generosity does not end with giving money and time. As you know, it also applies to much greater ideas: mercy, grace, love. So, do you have a limit when it comes to these? How much is too much mercy, too much grace, too much love? “You know what, Padre—I’ll give you $600 worth of mercy, but $6,000… no. I’ll give you $6,000 worth of grace, but $60,000… you’re asking too much. I’ll give you $60,000 worth of love, but $600,000… heck, I don’t even give myself THAT much love.” But you see, when it comes to these, you have to consider the standard that has been set. Want to know what the standard for love is? Most folks don’t, but I’m going to tell you anyways: “Greater love has no one than this, that someone lay down his life for his friends.” (John 15:13) The limit of our mercy, our grace, our love should be as lavish, abundant, and—by the world’s standards—as ridiculous as Jesus’. The limit of our mercy, grace, and love, is the cross.
In our Gospel reading today, Jesus appears to be giving and approving of some very shrewd and dishonest business practices, but what you have to keep in mind is that this is a parable. Jesus is not teaching morals. He’s teaching about how we are to show mercy, grace, and love.
Throughout the Old Testament, God tells the Israelites that they are to be his chosen people, a light to the nations. They are to convey his teachings and his Law so that all can walk in holiness, but instead of conveying the message and living it out, most of the people ended up falling into evil practices. The religious, the priests, upon witnessing this falling away, attempted to legislate morality and holiness by enforcing and passing more and more rules designed to bring about the desired holiness, but instead of drawing people closer, it pushed them further away.
In the parable, the shrewd steward is commended, because he saw the way to win friends was by reducing the cost. So, Jesus is saying to the priests, who are the stewards of the faith of Israel, if you want the current residents of the Kingdom of God to follow you and if you want to bring more into the Kingdom, stop raising the price of admission. Instead, slash the cost. Stop crushing the people under the burden and win them over with lavish mercy and abundant, amazing grace. Set no limits. Have such a ridiculous love for them that instead of cursing you, they run to you; and in running to you, they run to Our Father in Heaven, who for his part, will commend you and praise you.
Think of the words from our Psalm (113), starting at verse five:
Who is like the Lord our God, who sits enthroned on high *
but stoops to behold the heavens and the earth?
He takes up the weak out of the dust *
and lifts up the poor from the ashes.
He sets them with the princes, *
with the princes of his people.
He makes the woman of a childless house *
to be a joyful mother of children.
God does not crush his people into the dust. He lifts them up out of the dust and sets them in places of honor. We are to do the same. We are to do the same with our time, talents, and treasures; and we are to do the same with our mercy, grace, and love.
There is a story of a beggar by the roadside who once asked for alms from Alexander the Great as he passed by. The man was poor and wretched and had no claim upon the ruler, no right to even ask. Yet the Emperor gave the poor man several gold coins. A courtier was astonished at Alexander’s generosity and commented, “Sir, copper coins would adequately meet a beggar’s need. Why give him gold?” Alexander responded in royal fashion, “Copper coins would suit the beggar’s need, but gold coins suit Alexander’s giving.”
When you give, when you show mercy, grace, and love, even if a copper coin is all that is needed or required, give gold. Pour it on so lavishly, so abundantly, that it looks ridiculous to the world, but rises like sweet perfume to the Lord.
Let us pray: Lord, grant us simplicity of faith and a generosity of service that gives without counting cost. A life overflowing with Grace, poured out from the One who gave everything, that we might show the power of love to a broken world, and share the truth from a living Word. Lord, grant us simplicity of faith, and a yearning to share it. Amen.
The Introduction and final chapter of The Rule of St. Benedict begin to answer this question: “Listen my son to the instructions of your Master, turn the ear of your heart to the advice of a loving father; accept it willingly and carry it out vigorously; so that through the toil of obedience you may return to him from who you have separated by the sloth of disobedience. (Introduction)… We have written this Rule so that by following it in monasteries, we may to some extent show that we lead blameless lives and possess a beginning of the monastic way of life.” (Ch. LXXIII) The rule “provides a blueprint for pursuing holiness and personal sanctification.” (p. 19) The rule is a source of obedience and discipline that, if followed faithfully, provides the foundation from which a life with God and a life in service to God’s people can be achieved. In the life of the Dominican rule, prayer brings us into community with God and one another (regardless of geographic location); prayer and community provides accountability, support, and the common purpose of proclamation, which is improved and enflamed through our study.
Looking over the Anglican Dominican rule, what do you find attractive about it and what do you find challenging or too demanding about it?
What I find attractive is the same as what I find challenging: the daily discipline of prayer and study. Prayer is at the heart of all any of us do, but… I was visiting friends, we had prepared a delicious supper, had a few drinks, were laughing and having a wonderful time, then I remember Evening Prayer. The Old Adam came a calling. Was I obedient? I pulled out my iPad and read Evening Prayer while sitting with my friends. When they asked what I was doing, I told them. My shame: I am a priest!, but when I realized that I needed to do this, I didn’t ask them to join me. They are Episcopalians. It may have been unusual for them to pray Evening Prayer in their house, but… I won’t make that mistake again.
As I was wrestling with the daily commitments of the Order, prior to committing, I came across a statement from St. Benedict, “Prefer nothing to the work of God.” (The Rule of St. Benedict, Ch 43) I now say that to myself at least a dozen times a day and so, as challenging as the rule may appear, I follow it with joy, because I see it as the work of God in my life and my vocation.
Do you think the four pillars of the Dominican life would serve as a good foundation for any Christian?
Prayer, community, and study would be a very natural foundation for any Christian, but for some, the idea of all preaching and ministering may seem reserved for those with such a calling, however, Holy Scripture includes everyone in this task. For example, St. Peter teaches us, “In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you.” (1 Peter 3:15a) That is a call for all to proclaim the Gospel of Jesus Christ and give testimony to His works. And again from St. Peter, “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Peter 2:12) A call for proclamation through actions and deeds, which all can perform. In selecting the rule, Dominic understood that members of the Order would be living lives in the world as they went about the task of proclaiming, therefore, it is a rule that is livable and appropriate not only for the Friars, but for all who are in the world.
Anglican Dominicans take three vows in their pursuit of serving God. What do you think of these vows, and what is your opinion of vows to God in general (e.g. are they a good idea or not)?
My friend Thomas à Kempis writes, “It is a very great thing to obey, to live under a superior and not to be one’s own master, for it is much safer to be subject than it is to command…. Go where you may, you will find no rest except in humble obedience to the rule of authority.” (The Imitation of Christ, Book 1, Chapter 8) Vows are, in a sense, a master. Where some see them as restrictive and authoritative, I find within them freedom. I believe Albert Einstein was one who owned several sets of clothes, but they were all identical. He didn’t want to waste the time or energy trying to figure out what he was going to wear each day. A rule of life, vows, all accomplish the same goal: if I am obedient, no longer do I have to think on how I am going to live my life, the rule and vows answer those questions for me, so that I am set free to live for God.
In addition, the vows of the Dominican further refine the vows I took at my ordination, adding a level of specificity that are not found in the ordination rite.
Do you think God might be calling you to be an Anglican Dominican? How would a person know if God was calling him or her to be in a religious order, Dominican or other?
As I mentioned before, I think God has been calling me to the Anglican Dominican life for quite some time, I just didn’t know that it had a name or a community. The final answer as to the calling is prayer, but I have to wonder if living out the life of a religious prior to any knowledge of a religious order is more of a ‘true’ calling. It is one thing to read the rules and then decide whether or not it is a good fit as compared to living out the rules and discovering the place/order God has prepared for you. Not sure that makes much sense to anyone except me, but it seems right.
THE BASIS OF FIRM PEACE OF HEART AND TRUE PROGRESS
THE VOICE OF CHRIST
MY CHILD, I have said: “Peace I leave with you, My peace I give unto you: not as the world giveth, do I give unto you.”[34]
All men desire peace but all do not care for the things that go to make true peace. My peace is with the humble and meek of heart: your peace will be in much patience. If you hear Me and follow My voice, you will be able to enjoy much peace.
THE DISCIPLE
What, then, shall I do, Lord?
THE VOICE OF CHRIST
Watch yourself in all things, in what you do and what you say. Direct your every intention toward pleasing Me alone, and desire nothing outside of Me. Do not be rash in judging the deeds and words of others, and do not entangle yourself in affairs that are not your own. Thus, it will come about that you will be disturbed little and seldom.
Yet, never to experience any disturbance or to suffer any hurt in heart or body does not belong to this present life, but rather to the state of eternal rest. Do not think, therefore, that you have found true peace if you feel no depression, or that all is well because you suffer no opposition. Do not think that all is perfect if everything happens just as you wish. And do not imagine yourself great or consider yourself especially beloved if you are filled with great devotion and sweetness. For the true lover of virtue is not known by these things, nor do the progress and perfection of a man consist in them.
AVOIDING CURIOUS INQUIRY ABOUT THE LIVES OF OTHERS
THE VOICE OF CHRIST
MY CHILD, do not be curious. Do not trouble yourself with idle cares. What matters this or that to you? Follow Me. What is it to you if a man is such and such, if another does or says this or that? You will not have to answer for others, but you will have to give an account of yourself. Why, then, do you meddle in their affairs?
Behold, I know all men. I see everything that is done under the sun, and I know how matters stand with each — what is in his mind and what in his heart and the end to which his intention is directed. Commit all things to Me, therefore, and keep yourself in good peace. Let him who is disturbed be as restless as he will. Whatever he has said or done will fall upon himself, for he cannot deceive Me.
Do not be anxious for the shadow of a great name, for the close friendship of many, or for the particular affection of men. These things cause distraction and cast great darkness about the heart. I would willingly speak My word and reveal My secrets to you, if you would watch diligently for My coming and open your heart to Me. Be prudent, then. Watch in prayer, and in all things humble yourself.
Boudreaux stumbles across a baptismal service on Sunday afternoon down by the river.
He proceeds to walk into the water and stand next to the preacher. The minister notices him and says, “Mister, are you ready to find Jesus?”
Boudreaux looks back and says, “Yes, preacher, I sure am.”
The minister dunks him under the water and pulls him right back up.
“Have you found Jesus?” the preacher asks. “Nooo, I didn’t!” said Boudreaux.
The preacher then dunks him under for quite a bit longer, brings him up, and says, “Now, brother, have you found Jesus?”
“Noooo, I have not, Reverend.”
The preacher, in disgust, holds Boudreaux under for at least 30 seconds this time, brings him out of the water, and says in a harsh tone, “My God, man, have you found Jesus yet?”
Boudreaux wipes his eyes and says to the preacher, “Are you sure this is where he fell in?”
A long time ago, I lost track of the number of funerals that I have performed, but I would be very surprised, if over the course of my career, I have performed more than six weddings. In the time leading up to the wedding, I always have a little talk with the happy couple about their selection of best man and maid of honor. I don’t know that any of them have taken my advice, but it goes like this: don’t ask your drinking buddy or best girlfriend who agrees with everything you say or do to fill this position. That’s not who you want. Instead, you want someone who is not afraid to call you out and tell you when you are messing up. Why? Say you choose your drinking buddy. Imagine the scene:
“Dude, the ol’ ball and chain is really harassing me.”
“Dude, what for.”
“She thinks I should come home after work instead of coming out for a few beers. I’m normally home pretty early.”
“Dude, I told ya not to marry her. You really gonna take that? You need to put her in her place.”
Now say you chose someone who would call you out:
“Dude, the ol’ ball and chain is really harassing me.”
“Dude, what for.”
“She thinks I should come home after work instead of going out for a few beers. I’m normally home pretty early.”
“You know what you should do?”
“No… do tell.”
“You should get your happy behind off that bar stool and go home. Your wife is right. When you married her, you took on the responsibility of being a faithful husband to your wife and father to your children.”
By signing your wedding certificate, the maid of honor and best man are standing as witnesses to the vows you are making. By standing next to you in the church, they are agreeing to assist you in keeping those vows. The Godparents at a baptism are essentially signing on for the same duty, but it goes a bit further for them. Listen to these words that are spoken to the Godparents during this 1892 liturgy:
“DEARLY beloved, ye have brought this Child here to be baptized; ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him from sin, to sanctify him with the Holy Ghost, to give him the kingdom of heaven, and everlasting life. Ye have heard also that our Lord Jesus Christ hath promised in his Gospel to grant all those things that ye have prayed for: which promise he, for his part, will most surely keep and perform.
“Wherefore after this promise made by Christ, this Infant must also faithfully, for his part, promise by you that are his sureties (until he come of age to take it upon himself) that he will renounce the devil and all his works, and constantly believe God’s holy Word, and obediently keep his commandments.”
The Godparents are becoming surety for the one to be baptized. In this context, Merriam-Webster defines surety as, “One who has become legally liable for the debt, default, or failure in duty of another.” By standing up for Sully, the Godparents are taking upon themselves the debt of Sully’s life before God until he is of an age to take that burden upon himself. That is quite a remarkable spiritual responsibility. It says, “If you, Sully, fail in your life with Christ, then I will be the one who takes on that debt and the one responsible for that failure.”
Ol’ Boudreaux may have just stumbled into his baptism and is probably still looking for Jesus at the bottom of a river, but what we do here today is very intentional, with full knowledge of our actions. And if I were a Godparent, I might be looking for an exit before I took this one on, but here’s the good news, the God news: a person baptized is not baptized into the faith alone. A person baptized is baptized into the death and resurrection of Jesus and also into the Body of Christ.
By standing next to Sully at his baptism, the Godparents act as surety for his life before God, but all of you gathered here this day and all those that are baptized into the faith of Christ are also surety for Sully before God. We are all Godparents to him and to one another. Why? Because we are the Body of Christ. St. Paul wrote to the Ephesians, “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.”
There is a question during the baptism in our current Book of Common Prayer that is not included in the 1892 service: “Will you who witness these vows do all in your power to support this person in his life in Christ.” The answer: “We will.” When you were baptized, a congregation stood and took that vow upon themselves. They each vowed to be surety for you. So today, as we baptize Sully, remember the vows that you are all taking for him, but also the vows that were taken for you, and the responsibility that you have as members of the Body of Christ, as “Godparents” to one another.
Let us pray: O Lord Jesus Christ, You said to Your Apostles: “Peace I leave with you, My peace I give to you.” Look not upon our sins, but upon the faith of Your Church, and grant to her that peace and unity which are agreeable to Your will, who live and are King and God, for ever and ever. Amen.
Heresies within the Christian faith have existed since the time soon after the death Christ and the Church has employed various means to rid itself of them. For Dominc’s part, he would have likely remained a cloistered monk, but while traveling through Languedoc, in the south of France, he encountered the Albigensian (Cathari / “pure ones”) heresy, which held to the belief that the physical world was the world of Satan and therefore, all physical matter was evil, thus leading them to deny the Incarnation, baptism by water, the Real Presence, etc. Additionally, the Albigensian priest led very austere lives, quite the opposite of their Roman Catholic counterparts who enjoyed much of the fineries of life. Once encountered, Dominic felt compelled to preach against the heresy, following the practices of a more apostolic way as witnessed in the first disciples. Ten years afterwards, in 1215, Dominic would officially establish the first house for the Order of Preachers in Toulouse, France.
What happened to the religious orders in England during the reign of Henry VIII?
In 1534, the Act of Supremacy was passed in the English Parliament, which established Henry VIII as the Supreme Head of the Church of England, thus resting control of the Church from Rome. Henry, desiring the wealth of the monasteries would pass the First Act of Suppression, which closed all monasteries with income of less than £200. Following the closure, the lands and gold would be confiscated by the Crown. In 1539, the Second Act of Suppression was passed, allowing for the forced closure of all remaining monasteries (by 1540, over 50 monasteries a month were closed.) A few religious remained (those who failed to comply were martyred), but these actions effectively brought the monastic life to an end in England until the revival in the 19th century.
Of the historical figures cited that embody an Anglican Dominican way, which do you find most appealing?
Jackson Kemper (If I say any other, I will likely be stripped of my degrees from Nashotah House!) I pray this is an acceptable way to answer the question. It is a sermon I preached last year on his feast day, and demonstrates my reasoning:
The Apostle of the Western Church, Jackson Kemper, was born on Christmas Eve 1789 and in 1835 he was consecrated bishop. At the consecration, the Bishop of New Jersey began his sermon: “Brethren, we are assembled, under the protection of Almighty God, to partake in, or to witness, the consecration of a missionary bishop. It is a new office in this Church. The event has not occurred before. What we are now to do will go on record, as a precedent…” Toward the end of that sermon, the bishop gave Kemper a charge: “Beloved brother, from the work to which the Lord, we trust, has called you, I may keep you back no longer. You are to go out, in the Saviour’s name, the first Missionary Bishop of this Church. Going with the office, go in the spirit, of an Apostle! You are to preach the gospel of salvation to a ruined world. You are to bear ‘the ministry of reconciliation’ to sinful men, the enemies of God, and of their own souls, by wicked works. Like the Apostle Paul, preach to them ‘Christ crucified.’”
His missionary diocese was small, it only consisted of Missouri, Kansas, Nebraska, Minnesota, Wisconsin, and part of Indiana, 450,000 square miles (by comparison, Oklahoma is 70,000 square miles). Fortunately he had some help—one priest. However, he did not let the size of his missionary territory nor the lack of help daunt him. Instead, he went about the business of establishing churches and to solve the problem of so few priest, he began a seminary. And not just any seminary, but (to this day) the finest seminary in the Episcopal Church: Nashotah House.
His passion for mission was evident in his work and his words. In 1841, he was given the opportunity to preach on mission at the General Convention. “Constrained by the undying love of Christ to love the immortal souls of our fellow beings—let us be ready for the privilege, if it is ever conferred, to scatter the precious seed on every field—to erect the banner of the cross on every mountain. Let us at least hasten the time—by our prayers, our exertions, and our sacrifices—when the joyous sound shall burst from every heart, “How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things.’”
At the end of his missionary work he had organized seven different diocese, consecrated over 100 churches, ordained more than 200 priests and deacons, and confirmed more than 10,000 individuals. His last words: “I hope I have been faithful; I hope I have kept the faith.”
Going back to his consecration, the Bishop of New Jersey concluded his sermon to Kemper by saying, “Go, bear, before a ruined world, the Saviour’s bleeding Cross. Go, feed, with bread from heaven, the Saviour’s hungering Church. Go, thrice beloved, go, and God the Lord go with you!” From our Gospel reading today, Jesus said, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you.”
Jackson Kemper heard the message to “Go” and he went. I pray that we will all hear this message, feel the passion of the missionary, and go out in the mission field that God has set before each of us… even if that mission field only extends to our next door neighbor.
As an aside, part of my duties while at Nashotah was to keep up the mowing of the grounds. Each week, not only did I mow the lawn around Bishopstead, Kemper’s residence, but also the cemetery where he is buried, making sure to greet him kindly each time I passed his grave.
When did the first known efforts at founding a non-Roman Catholic Dominican Order take place?
The Dominican Priory of Christ the King, founded around the time of the Second Vatican Council (1962-1965) in Coos Bay, Oregon.
Who was the founder and first Master of the Anglican Order of Preachers? Did you find anything interesting about the initial beginnings of the Anglican Dominicans?
The Very Rev. Dr Jeffery Mackey, O.P.A. was the first Master of the Anglican Order of Preachers.
I did find it interesting that the order was founded so recently. It is such a beautiful expression of the Catholic nature of the Church. Then again, there have been many in the Anglo-Catholic tradition who have been living out the Dominican life, just not naming themselves as such. It is good to have a home and a community.
As you learn more about the Anglican Dominicans, could you imagine yourself being one? Why or why not?
Yes! As a priest, the study, prayer, preaching, Marian devotion, etc. have always been a part of my life, but what I’m discovering is that the more I practice the rule, the more I want / need to practice the rule. In addition, the more I see of the community online, the more I desire to be a part of it. For my life with God, this ‘feels’ like a very natural next step.
In the comic strip, Calvin and Hobbes, Calvin is at school, and his teacher is attempting to teach the class. She begins, “If there are no questions, we will move on to the next chapter.”
“I have a question,” Calvin says.
“Certainly Calvin, what is it?”
He asks, “What’s the point of human existence?”
The teacher responds, “I meant any questions about the subject at hand.”
“Oh,” said Calvin. “Frankly, I’d like to have the issue resolved before I expend any more energy on this.” (From Calvin and Hobbes, March 3, 1992.)
Cousin Janie and I were discussing the Gospel reading this week in preparation for writing the sermon and we both agreed that at first, it seems like Luke, in writing this passage, had several random quotes of Jesus that he needed to do something with, so he just ran them all together here and moved on. We start with hate everybody, then carry your cross, building a house, going to war, and then getting rid of all of your possessions. Are these random thoughts or are they related? Answer: related, but it is easier to find the thread running through them by first breaking down each of the components.
First, you’ve got to hate everybody. By this time in Jesus’ ministry, we know that he does not want us to truly hate anybody. It would be the complete opposite of his other teachings, particularly that bit about “A new command I give you: Love one another. As I have loved you, so you must love one another.” (John 13:34) It would also be the complete opposite of his every action; from healing the sick to feeding the 5,000 to raising the dead. None of this speaks of hate. So what is Jesus saying? St. Benedict put it best, “Let nothing be preferred to the work of God.” (The Holy Rule of St. Benedict, Ch. XLI) We are to hate no one, but we are not to love or prefer anyone, including ourselves and our very lives, over God.
The next two statements, building a tower and going to war, are closely related, but Jesus had some very specific examples that he was alluding to. With regards to building of the tower, at that time, Herod had undertaken the rebuilding of the Temple. Looking at that project or one similar, anyone could ask, “What does something like that cost? Can you afford it? You’re going to look pretty stupid if you run out of money before the work is done.” As for the going to battle statement, many at that time were looking for a military solution to kick the Romans out. Jesus statement asked them and others the question, “Have you seen the size of the Roman army? Can you finish what you’ve started if you go to war with them?” As an aside, forty years later, the Temple was destroyed. By who? The Romans. Sermon for another day. Anyhow, both of these illustrations, outside of their historical references, ask the question, “Have you counted the cost of this particular venture?”
The final statement is no easier than the first: “None of you can become my disciple if you do not give up all your possessions.” For some, this is a very literal command. Give it all up and follow me, but for most, to follow this literally, would be… well, for starters, it would be to make their families and themselves homeless. I do not believe this is what Jesus intended; however, each of us should be prepared to literally give up all our possessions for the sake of the Gospel. Benedict’s statement applies here as well, “Let nothing be preferred to the work of God.” Let nothing, including all your possessions, be more important to you than the work of God.
Put it all together and what is the message? Calvin said to his teacher, “Frankly, I’d like to have the issue resolved before I expend any more energy on this.” Jesus is saying to us, “Before you expend anymore energy on following me, you need to sit down and count the cost, because there may come a time when you will have to decide what is most important and discard whatever prevents you from following me.”
Many world religions have the practice of taking a pilgrimage—a long journey—to a place of religious significance. Within Christianity, Jerusalem and Rome top out the list, and for many the number three pilgrimage is the Camino de Santiago, The Way of St. James. I shared with you in last month’s newsletter that I would be taking a sabbatical next year and walking that pilgrimage.
Legend has it that the Apostle James was martyred by Herod Agrippa and that the disciples of James took his body and placed it in a rudderless boat and set it out on the Mediterranean Sea. Guided by God, the boat eventually landed on the coast of Spain and King Alfonso II had the Apostle buried near there and a chapel built, which would later become Santiago de Compostela Cathedral.
Since that time, for over a thousand years, people have been making pilgrimage to the Cathedral to kneel and pray before the burial place of the Apostle. There are many different routes, but the most traditional is the Camino Frances. You can begin anywhere you like along the route (anything over 63 miles is considered having walked the Camino), but the full route begins in Saint-Jean-Pied-de-Port on the French side of the Great Pyrenees, which then crosses into Spain. Total, it is a four hundred ninety mile walk across northern Spain. Last year, there were about 33,000 people that walked the full Camino Frances.
The shell became the sign of the pilgrim, for after reaching the Cathedral, pilgrims would continue on to the coast (about 47 miles) to the place where the Apostle’s boat beached and collect a shell as a sign that they had completed the pilgrimage.
I share this with you this morning for two reasons. One, this probably isn’t the last time you’ll hear me talk about it and so I figure you may want some vague idea as to what I’ll be up to. Two, I’ve got at least forty pounds to drop, because not only do you walk the entire trip, but you also carry everything you need in a backpack. When it comes to packing that backpack, people are weighing things, not in pounds, but in ounces. Yeah, it would be fun to have your laptop with you, but schlep those three pounds around for a couple hundred miles and you’ll be looking for a pawn shop or a dumpster. So many stories of people way overpacking and pitching things they didn’t need. So many people not counting the cost of the pilgrimage, expending too much energy on things that are nothing but dead weight, and once they’re on the road, they figure out what is truly important and what is not. What they need to live on, to survive and what’s just an extraneous burden.
From our Gospel: “Now large crowds were traveling with Jesus; and he turned and said to them….” He stopped and he turned to that crowd and said to them, “If you want to be my disciple, then know that you and I are going on a difficult pilgrimage together. Right now, the road is not so bad and you are able to hang onto everything you want, but, there will come a time when the road gets much more difficult and you will be faced with a choice: discard the extraneous things in your life and continue following me, or hang on to all you want and fall away. So, instead of getting half way to the goal and quitting, stop, today, and count the cost, ‘Choose you this day whom you will serve.’”
There are many things that you can and do expend your energies on, but “Let nothing be preferred to the work of God.”
Let us pray: O Blessed Virgin Mary, help us to keep to our purpose of living as faithful disciples of Jesus, for the building up of the Christian society and the joy of His Holy Church. We greet you, Mother, morning and evening; We pray to you as we go on our way; from you we hope for the inspiration and encouragement that will enable us to fulfill the sacred promises of our earthly vocations, give glory to God, and win eternal salvation. Like you, help us to always remain near to Jesus. Amen.
Candle in a Cave 