Monday, February 29, 2016

The Purification of the Blessed Virgin

The Purification of the Blessed Virgin,
Commonly Called the Presentation of Christ at the Temple


For the First Nocturn

The First Reading
(From the Gospel of St. Luke 2:22-24)
AND when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

The Second Reading
(From the Catena Aurea of St. Thomas Aquinas, the Gospel of St. Luke, Chapter 2:22-24)
CYRIL Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come.
THEOPHYL If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connection with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law.
TITUS BOST. Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord.
ATHAN. But when was the Lord hid from His Father"s eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.
THEOPHYL On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord"s sight, that no one who ho has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord.
ORIGEN Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which opens the womb shall be called holy to the Lord.
THEOPHYL By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed.
GREG. NYSS. Now this commandment of the law seems to have had its fulfillment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin"s womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity.
AMBROSE For no union with man disclosed the secrets of the virgin"s womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin"s womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity.
GREG. NYSS. But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of you shall be called, the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy.
AMBROSE For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations.
CYRIL Oh the depth of the riches of the wisdom and knowledge of God! He offers victims, Who in each victim is honored equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons.
THEOPHYL Now this was the victim of the poor. For the Lord commanded in the law that they who were should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.
CYRIL But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Savior made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, filling His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shown forth to us as about to suffer in the flesh for the life of the world.
THEOPHYL Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him.
ATHAN. He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice.
THEOPHYL But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church.
THEOPHYL Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed.

The Third Reading
(from John Wesley's notes on the Gospel: Luke 2:22-24)
22. The days - The forty days prescribed, Leviticus 12:2 , Leviticus 12:4 .
23. Exodus 13:2 .
24. A pair of turtle doves, or two young pigeons - This offering sufficed for the poor. Leviticus 12:8 .

For the Second Nocturn

The Fourth Reading
(From the Gospel of St. Luke 2:25-35)
And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout waiting for the consolation of Israel: and the holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light te lighten the Gentiles, and the glory of thy people Israel. And Joseph and his mother marvelled at those things which were spoken to him. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

The Fifth Reading
(From The Rt. Rev. J. C. Ryle's Expository Thoughts on the Gospels)
We have in these verses the history of one whose name is nowhere else mentioned in the New Testament, "a just and devout man" named Simeon. We know nothing of his life before or after the time when Christ was born. We are only told that he came by the Spirit into the temple, when the child Jesus was brought there by His mother, and that he "took him up in his arms and blessed God "in words which are now well-known all over the world.
We see, in the case of Simeon, how God has a believing people even in the worst of places, and in the darkest times. Religion was at a very low ebb in Israel when Christ was born. The faith of Abraham was spoiled by the doctrines of Pharisees and Sadducees. The fine gold had become deplorably dim. Yet even then we find in the midst of Jerusalem a man "just and devout"--a man "upon whom is the Holy Spirit."
It is a cheering thought that God never leaves Himself entirely without a witness. Small as His believing church may sometimes be, the gates of hell shall never completely prevail against it. The true church may be driven into the wilderness, and be a scattered little flock, but it never dies. There was a Lot in Sodom and an Obadiah in Ahab's household, a Daniel in Babylon and a Jeremiah in Zedekiah's court; and in the last days of the Jewish Church, when its iniquity was almost full, there were godly people, like Simeon, even in Jerusalem.
True Christians, in every age, should remember this and take comfort. It is a truth which they are apt to forget, and in consequence to give way to despondency. "I alone am left," said Elijah, "and they seek my life to take it away." But what said the answer of God to him, "Yet have I reserved seven thousand in Israel." (1 Kings 19:14,18.) Let us learn to be more hopeful. Let us believe that grace can live and flourish, even in the most unfavorable circumstances. There are more Simeons in the world than we suppose.
We see in the song of Simeon how completely a believer can be delivered from the fear of death. "Lord," says old Simeon, "now let you your servant depart in peace." He speaks like one for whom the grave has lost its terrors, and the world its charms. He desires to be released from the miseries of this pilgrim-state of existence, and to be allowed to go home. He is willing to be "absent from the body and present with the Lord." He speaks as one who knows where he is going when he departs this life, and cares not how soon he goes. The change with him will be a change for the better, and he desires that his change may come.
What is it that can enable a mortal man to use such language as this? What can deliver us from that "fear of death" to which so many are in bondage? What can take the sting of death away? There is but one answer to such questions. Nothing but strong faith can do it. Faith laying firm hold on an unseen Savior, faith resting on the promises of an unseen God--faith, and faith only, can enable a man to look death in the face, and say, "I depart in peace." It is not enough to be weary of pain, and sickness, and ready to submit to anything for the sake of a 'hopeful change'. It is not enough to feel indifferent to the world, when we have no more strength to mingle in its business, or enjoy its pleasures. We must have something more than this, if we desire to depart in real peace. We must have faith like old Simeon's, even that faith which is the gift of God. Without such faith we may die quietly, and there may seem "no bands in our death." (Psalms 73:4.) But, dying without such faith, we shall never find ourselves at home, when we wake up in another world.
We see, furthermore, in the song of Simeon, what clear views of Christ's work and office some Jewish believers attained, even before the Gospel was preached. We find this good old man speaking of Jesus as "the salvation which God had prepared"--as "a light to enlighten the Gentiles, and the glory of his people Israel." Well would it have been for the letter-learned Scribes and Pharisees of Simeon's time, if they had sat at his feet, and listened to his word.
Christ was indeed "a light to enlighten the Gentiles." Without Him they were sunk in gross darkness and superstition. They knew not the way of life. They worshiped the works of their own hands. Their wisest philosophers were utterly ignorant in spiritual things. "Professing themselves to be wise they became fools." (Romans 1:22.) The Gospel of Christ was like sun-rise to Greece and Rome, and the whole heathen world. The light which it let in on men's minds on the subject of religion, was as great as the change from night to day.
Christ was indeed "the glory of Israel." The descent from Abraham--the covenants--the promises--the law of Moses--the divinely ordered Temple service--all these were mighty privileges. But all were as nothing compared to the mighty fact, that out of Israel was born the Savior of the world. This was to be the highest honor of the Jewish nation, that the mother of Christ was a Jewish woman, and that the blood of One "made of the seed of David, according to the flesh," was to make atonement for the sin of mankind. (Romans 1:3.)
The words of old Simeon, let us remember, will yet receive a fuller accomplishment. The "light" which he saw by faith, as he held the child Jesus in his arms, shall yet shine so brightly that all the nations of the Gentile world shall see it. The "glory" of that Jesus whom Israel crucified, shall one day be revealed so clearly to the scattered Jews, that they shall look on Him whom they pierced, and repent, and be converted. The day shall come when the veil shall be taken from the heart of Israel, and all shall "glory in the Lord." (Isaiah 45:25.) For that day let us wait, and watch, and pray. If Christ be the light and glory of our souls, that day cannot come too soon.
We see, lastly, in this passage, a striking account of the RESULTS which would follow when Jesus Christ and His Gospel came into the world. Every word of old Simeon on this subject deserves private meditation. The whole forms a prophecy which is being daily fulfilled.
Christ was to be "a sign spoken against." He was to be a mark for all the fiery darts of the wicked one. He was to be "despised and rejected of men." He and His people were to be a "city set upon a hill," assailed on every side, and hated by all sorts of enemies. And so it proved. Men who agreed in nothing else have agreed in hating Christ. From the very first, thousands have been persecutors and unbelievers. Christ was to be the occasion of "the fall of many in Israel." He was to be a stone of stumbling and rock of offence to many proud and self-righteous Jews, who would reject Him and perish in their sins. And so it proved. To multitudes among them Christ crucified was a stumbling-block, and His Gospel "a savor of death." (1 Corinthians 1:23; 2 Corinthians 2:16.)
Christ was to be the occasion of "rising again to many in Israel." He was to prove the Savior of many who, at one time, rejected, blasphemed, and reviled Him, but afterwards repented and believed. And so it proved. When the thousands who crucified Him repented, and Saul who persecuted Him was converted, there was nothing less than a rising again from the dead.
Christ was to be the occasion of "the thoughts of many hearts being revealed." His Gospel was to bring to light the real characters of many people. The enmity to God of some--the inward weariness and hunger of others, would be discovered by the preaching of the cross. It would show what men really were. And so it proved. The Acts of the Apostles, in almost every chapter, bear testimony that in this, as in every other item of his prophecy, old Simeon spoke truth.
And now what do we think of Christ? This is the question that ought to occupy our minds. What thoughts does He call forth in our hearts? This is the inquiry which ought to receive our attention. Are we for Him, or are we against Him? Do we love Him, or do we neglect Him? Do we stumble at His doctrine, or do we find it life from the dead? Let us never rest until these questions are satisfactorily answered.

The Sixth Reading
(from John Wesley's notes on the Gospel: Luke 2:25-35)
25. The consolation of Israel - A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. The Holy Ghost was upon him - That is, he was a prophet.
27. By the Spirit - By a particular revelation or impulse from him.
30. Thy salvation - Thy Christ, thy Saviour.
32. And the glory of thy people Israel - For after the Gentiles are enlightened, all Israel shall be saved.
33. Joseph and his mother marvelled at those things which were spoken - For they did not thoroughly understand them.
34. Simeon blessed them - Joseph and Mary. This child is set for the fall and rising again of many - That is, he will be a savour of death to some, to unbelievers: a savour of life to others, to believers: and for a sign which shall be spoken against - A sign from God, yet rejected of men: but the time for declaring this at large was not yet come: that the thoughts of many hearts may be revealed - The event will be, that by means of that contradiction, the inmost thoughts of many, whether good or bad, will be made manifest.
35. A sword shall pierce through thy own soul - So it did, when he suffered: particularly at his crucifixion.

For the Third Nocturn

The Seventh Reading
(From the Gospel of St. Luke 2:36-40)
And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord. And spake of him to all them that looked for redemption in Jerusalem. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

The Eighth Reading
(from John Wesley's notes on the Gospel: Luke 2:36-40)
37. Fourscore and four years - These were the years of her life, not her widowhood only. Who departed not from the temple - Who attended there at all the stated hours of prayer. But served God with fastings and prayers - Even at that age. Night and day - That is, spending therein a considerable part of the night, as well as of the day.
38. To all that were waiting for redemption - The sceptre flow appeared to he departing from Judah, though it was not actually gone: Daniel's weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Let the example of these aged saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's salvation, when they are gone to enjoy it.
40. And the child grew - In bodily strength and stature; and waxed strong in spirit - The powers of his human mind daily improved; filled with wisdom - By the light of the indwelling Spirit, which gradually opened itself in his soul; and the grace of God was upon him - That is, the peculiar favour of God rested upon him, even as man.

The Ninth Reading
(From The Christian Year by the Bl. John  Kebel)
THE PURIFICATION

Blessed are the pure in heart: for they shall see God. St. Matthew v. 8.

 Bless'd are the pure in heart,
 For they shall see our God,
The secret of the Lord is theirs,
Their soul is Christ's abode.

Might mortal thought presume
To guess an angel's lay,
Such are the notes that echo through
The courts of Heaven to-day.

Such the triumphal hymns
On Sion's Prince that wait,
In high procession passing on
Towards His temple-gate.

Give ear, ye kings -- bow down,
Ye rulers of the earth --
This, this is He: your Priest by grace,
Your God and King by birth.

No pomp of earthly guards
Attends with sword and spear,
And all-defying, dauntless look,
Their monarch's way to clear;

Yet are there more with Him
Than all that are with you --
The armies of the highest Heaven,
All righteous, good, and true.

Spotless their robes and pure,
Dipp'd in the sea of light,
That hides the unapproached shrine
From men's and angels' sight.

His throne, thy bosom blest,
O mother undefil'd --
That throne, if aught beneath the skies,
Beseems the sinless child.

Lost in high thoughts, "whose son
The wondrous Babe might prove,"
Her guileless husband walks beside,
Bearing the hallow'd dove;

Meet emblem of His vow,
Who, on this happy day,
His dove-like soul -- best sacrifice --
Did on God's altar lay.

But who is he, by years
Bow'd, but erect in heart,
Whose prayers are struggling with his tears?
"Lord, let me now depart.

"Now hath Thy servant seen
Thy saving health, O Lord;
'Tis time that I depart in peace,
According to Thy word."

Yet swells this pomp: one more
Comes forth to bless her God;
Full fourscore years, meek widow, she
Her heaven-ward way hath troth.

She who to earthly joys
So long had given farewell,
Now sees, unlook'd for, Heaven on earth,
Christ in His Israel.

Wide open from that hour
The temple-gates are set,
And still the saints rejoicing there
The holy Child have met.

Now count His train to-day,
Auth who may meet Him, learn:
Him child-like sires, meek maidens find,
Where pride can nought discern.

Still to the lowly soul
He doth Himself impart,
And for His cradle and His throne

Chooseth the pure in heart.

The Epiphany or Manifestation of Christ to the Gentiles

The Epiphany or Manifestation of Christ to the Gentiles

 For the First Nocturn

The First Reading
(from the Gospel of St. Mathew 2:1-2)
WHEN Jesus was born in Bethlehem of Judæa, in the days of Herod the king, behold, there came wise men from the east to Jerusalem. saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

The Second Reading
(from John Wesley's notes on the Gospel: Matthew 2:1-12)
1  Bethlehem of Judea - There was another Bethlehem in the tribe of Zebulon. In the days of Herod - commonly called Herod the Great, born at Ascalon. The sceptre was now on the point of departing from Judah. Among his sons were Archelaus, mentioned Mt 2:22; Herod Antipas, mentioned Mt 14:1; &c., and Philip, mentioned Luke 3:19. Herod Agrippa, mentioned Acts 12:1; &c., was his grandson. Wise men - The first fruits of the Gentiles. Probably they were Gentile philosophers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examining the works of nature, and observing the motions of the heavenly bodies. From the east - So Arabia is frequently called in Scripture. It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled. In the east - That is, while we were in the east.
2  To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.

The Third Reading
(From St. Leo the Great, Bishop Sermon XXXI. On the Feast of the Epiphany, I.)
I. The Epiphany a Necessary Sequel to the Nativity.
After celebrating but lately the day on which immaculate virginity brought forth the Saviour of mankind, the venerable feast of the Epiphany, dearly beloved, gives us continuance of joy, that the force of our exultation and the fervour of our faith may not grow cool, in the midst of neighbouring and kindred mysteries1 . For it concerns all men's salvation, that the infancy of the Mediator between God and men was already manifested to the whole world, while He was still detained in the tiny town. For although He had chosen the Israelitish nation, and one family out of that nation, from whom to assume the nature of all mankind, yet He was unwilling that the early days of His birth should be concealed within the narrow limits of His mother's home: but desired to be soon recognized by all, seeing that He deigned to be born for all. To three2 wise men, therefore, appeared a star of new splendour in the region of the East, which, being brighter and fairer than the other stars, might easily attract the eyes and minds of those that looked on it, so that at once that might be observed not to be meaningless, which had so unusual an appearance. He therefore who gave the sign, gave to the beholders understanding of it, and caused inquiry to be made about that, of which He had thus caused understanding, and after inquiry made, offered Himself to be found.
II. Herod's Evil Designs Were Fruitless. The Wise Men's Gifts Were Consciously Symbolical.
These three men follow the leading of the light above, and with stedfast gaze obeying the indications of the guiding splendour, are led to the recognition of the Truth by the brilliance of Grace, for they supposed that a king's birth was notified in a human sense3 , and that it must be sought in a royal city. Yet He who had taken a slave's form, and had come not to judge, but to be judged, chose Bethlehem for His nativity, Jerusalem for His passion. But Herod, hearing that a prince of the Jews was born, suspected a successor, and was in great terror: and to compass the death of the Author of Salvation, pledged himself to a false homage. How happy had he been, if he had imitated the wise men's faith, and turned to a pious use what he designed for deceit. What blind wickedness of foolish jealousy, to think thou canst overthrow the Divine plan by thy frenzy. The Lord of the works, who offers an eternal Kingdom, seeks not a temporal. Why dost thou attempt to change the unchangeable order of things ordained, and to forestall others in their crime? The death of Christ belongs not to thy time. The Gospel must be first set on foot, the Kingdom of God first preached, healings first given to the sick, wondrous acts first performed. Why dost thou wish thyself to have the blame of what will belong to another's work, and why without being able to effect thy wicked design, dost thou bring on thyself alone the charge of wishing the evil? Thou gainest nothing and cattiest out nothing by this intriguing. He that was born voluntarily shall die of His own free will. The Wise men, therefore, fulfil their desire, and come to the child, the Lord Jesus Christ, the same star going before them. They adore the Word in flesh, the Wisdom in infancy, the Power in weakness, the Lord of majesty in the reality of man: and by their gifts make open acknowledgment of what they believe in their hearts, that they may show forth the mystery of their faith and understanding4 . The incense they offer to God, the myrrh to Man, the gold to the King, consciously paying honour to the Divine and human Nature in union: because while each substance had its own properties, there was no difference in the power5 of either.
III. The Massacre of the Innocents is in Harmony with the Virgin's Conception, Which Again Teaches Us Purity of Life.
And when the wise men had returned to their own land, and Jesus had been carried into Egypt at the Divine suggestion, Herod's madness blazes out into fruitless schemes. He orders all the little ones in Bethlehem to be slain, and since he knows not which infant to fear, extends a general sentence against the age he suspects. But that which the wicked king removes from the world, Christ admits to heaven: and on those for whom He had not yet spent His redeeming blood, He already bestows the dignity of martyrdom. Lift your faithful hearts then, dearly-beloved, to the gracious blaze of eternal light, and in adoration of the mysteries dispensed for man's salvation6 give your diligent heed to the things which have been wrought on your behalf. Love the purity of a chaste life, because Christ is the Son of a virgin. "Abstain from fleshly lusts which war against the soul7 ," as the blessed Apostle, present in his words as we read, exhorts us, "In malice be ye children8 ," because the Lord of glory conformed Himself to the infancy of mortals. Follow after humility which the Son of God deigned to teach His disciples. Put on the power of patience, in which ye may be able to gain9 your souls; seeing that He who is the Redemption of all, is also the Strength of all. "Set your minds on the things which are above, not on the things which are on the earth10 ." Walk firmly along the path of truth and life: let not earthly things hinder you for whom are prepared heavenly things through our Lord Jesus Christ, who with the Father and the Holy Ghost liveth and reigneth for ever and ever. Amen. 

For the Second Nocturn

The Fourth Reading
(from the Gospel of St. Mathew 2:3-8)
When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judæa: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

The Fifth Reading
(from John Wesley's notes on the Gospel: Matthew 2:3-8)
4  The chief priests - That is, not only the high priest and his deputy, with those who formerly had borne that office: but also the chief man in each of those twenty - four courses, into which the body of priests were divided, 1Chron 24:6 - 19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.
6  Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Micah 5:2.
8  And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?

The Sixth Reading
(From the 39 Articles of Religion)
XXVII. Of Baptism. Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God.
The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

For the Third Nocturn

The Seventh Reading
(from the Gospel of St. Mathew 2:8-12)
When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

Eighth Reading
(from John Wesley's notes on the Gospel: Matthew 2:1-12)
10  Seeing the star - Standing over where the child was.
11  They presented to him gifts - It was customary to offer some present to any eminent person whom they visited. And so it is, as travellers observe, in the eastern countries to this day. Gold, frankincense, and myrrh - Probably these were the best things their country afforded; and the presents ordinarily made to great persons. This was a most seasonable, providential assistance for a long and expensive journey into Egypt, a country where they were entirely strangers, and were to stay for a considerable time.

Ninth Reading
(from Bl. Lancelot Andrewes from a sermon given on Christmas Day, 1620)
There came wise men from the East
These that came from the East were Gentiles, and that concerns us, for so are we.  We may then look out, if we can see this star.  It is ours, it is the Gentiles’ star.  We may set our course by it, to seek and find, and worship him as well as they.  So we come in, for ‘God hath also to the Gentiles set open a door of faith,’ and that he would do this, and call us in, there was some small star-light from the beginning.  This he promised by the patriarchs, shadowed forth in the figures of the Law, the Temple and the Tabernacle, the Prophets and the Psalms, and it is this day fulfilled.  These wise men are come who not only in their own names but in ours make here their entry; came and sought after, and found and worshipped, their Saviour and ours, the Saviour of the whole world.  A little wicket there was left open before, whereat divers Gentiles did come in; now the great gate set wide opens this day for all—for these here with their camels and dromedaries to enter and all their carriage.  Christ is not only for russet cloaks, shepherds and such; but even grandees, great states such as these came, and when they came they were welcome to him—for they were sent for and invited by this star, their star properly.

They came a long journey, and they came an uneasy journey; they came a dangerous journey and they came now, at the worst season of the year.  They stayed not their coming till the opening of the year, till they might have better weather and way, and have longer days and so more seasonable and fit to travel in.  So desirous were they to come with the first, and to be there as soon as they possibly might; broke through all these difficulties, and behold, come they did.

And we, what excuse shall we have if we come not?  If so short and easy a way we come not, as from our chambers hither?  And these wise men were never a whit less wise for so coming; nay, to come to Christ is one of the wisest parts that ever these wise men did.  And if they and we be wise in one Spirit, we will follow the same star, tread the same way, and so come at last wither they are happily gone before us.


And how shall we do that?  In the old ritual of the church we find that on the cover of the canister wherein was the sacrament of His body, there was a star engraven, to shew us that now the star leads us thither, to His body there.  So what shall I say now, but according as St. John saith, and the star, and the wise men say ‘Come’ and let whosoever will take of the Bread of life which came down from heaven to Bethlehem, the house of bread.  Of which Bread the Church is this day the house, the true Bethlehem, and all the Bethlehem we have now left to come to for the Bread of Life—of that life which we hope for in heaven.  And this our nearest coming that here we can come, till we shall by another coming ‘Come’ unto him in his heavenly kingdom.  To which He grant we may come, that came to us in earth that we thereby might come to him and remain with him forever, Jesus Christ the Righteous.

The Circumcision of Our Lord,

The Circumcision of Our Lord,
Commonly Called the Feast of the Holy Name of Jesus

For the First Nocturn

The First Reading
(from the gospel of St. Luke 2:15)
AND it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

Second Reading
(from Calvin's Commentaries, Harmony of the Gospels “Volume XVI”)
15. After that the angels departed. Here is described to us the obedience of the shepherds. The Lord had made them the witnesses of his Son to the whole world. What he had spoken to them by his angels was efficacious, and was not suffered to pass away. They were not plainly and expressly commanded to come to Bethlehem; but, being sufficiently aware that such was the design of God, they hasten to see Christ. In the same manner, we know that Christ is held out to us, in order that our hearts may approach him by faith; and our delay in coming admits of no excuse.[2]  But again, Luke informs us, that the shepherds resolved to set out, immediately after the angels had departed. This conveys an important lesson. Instead of allowing the word of God, as many do, to pass away with the sound, we must take care that it strike its roots deep in us, and manifest its power, as soon as the sound has died away upon our ears. It deserves our attention, also, that the shepherds exhort one another: for it is not enough that each of us is attentive to his own duty, if we do not give mutual exhortations. Their obedience is still farther commended by the statement of Luke, that they hastened, (ver. 16;) for we are required to show the readiness of faith.

The Third Reading
(from the 39 Articles of Religion)
XVIII. Of obtaining eternal Salvation only by the Name of Christ.
They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.


For the Second Nocturn

The Fourth Reading
(from the gospel of St. Luke 2:16-20)
And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard an seen, as it was told unto them.

The Fifth Reading
(from Calvin's Commentaries, Harmony of the Gospels “Volume XVI”)
16. And found Mary. This was a revolting sight, and was sufficient of itself to produce an aversion to Christ. For what could be more improbable than to believe that he was the King of the whole people, who was deemed unworthy to be ranked with the lowest of the multitude? or to expect the restoration of the kingdom and salvation from him, whose poverty and want were such, that he was thrown into a stable? Yet Luke writes, that none of these things prevented the shepherds from admiring and praising God. The glory of God was so fully before their eyes, and reverence for his Word was so deeply impressed upon their minds, that the elevation of their faith easily rose above all that appeared mean or despicable in Christ.3 And the only reason why our faith is either retarded or driven from the proper course, by some very trifling obstacles, is, that we do not look steadfastly enough on God, and are easily "tossed to and fro," (Ephesians 4:14.) If this one thought were entirely to occupy our minds, that we have a certain and faithful testimony from heaven, it would be a sufficiently strong and firm support against every kind of temptations, and will sufficiently protect us against every little offense that might have been taken.

17. They published concerning the word. It is mentioned by Luke, in commendation of the faith of the shepherds, that they honestly delivered to others what they had received from the Lord; and it was advantageous to all of us that they should attest this, and should be a sort of secondary angels in confirming our faith. Luke shows also that, in publishing what they had heard, they were not without success.4 Nor can it be doubted, that the Lord gave efficacy to what they said, that it might not be ridiculed or despised; for the low rank of the men diminished their credit, and the occurrence itself might be regarded as fabulous. But the Lord, who gave them this employment, does not allow it to be fruitless.

That the Lord should adopt such a method of proceeding as this,--should employ inconsiderable men in publishing his Word, may not be quite so agreeable to the human mind. But it tends to humble the pride of the flesh, and to try the obedience of faith; and therefore God approves of it. Still, though all are astonished, no one moves a step to come to Christ: from which we may infer, that the impression made upon them by hearing of the power of God, was unaccompanied by any devout affection of the heart. The design of publishing this report was not so much for their salvation, as to render the ignorance of the whole people inexcusable.

19. Now Mary kept. Mary's diligence in contemplating the works of God is laid before us for two reasons; first, to inform us, that this treasure was laid up in her heart, for the purpose of being published to others at the proper time; and, secondly, to afford to all the godly an example for imitation. For, if we are wise, it will be the chief employment, and the great object of our life, to consider with attention those works of God which build up our faith. Mary kept all these things. This relates to her memory. Sumballein signifies to throw together,--to collect the several events which agreed in proving the glory of Christ, so that they might form one body. For Mary could not wisely estimate the collective value of all those occurrences, except by comparing them with each other.

20. Glorifying and praising God. This is another circumstance which is fitted to be generally useful in confirming our faith. The shepherds knew with certainty that this was a work of God. Their zeal in glorifying and praising God is an implied reproof of our indolence, or rather of our ingratitude. If the cradle of Christ5 had such an effect upon them, as to make them rise from the stable and the manger to heaven, how much more powerful ought the death and resurrection of Christ to be in raising us to God? For Christ did not only ascend from the earth, that he might draw all things after him; but he sits at the right hand of the Father, that, during our pilgrimage in the world, we may meditate with our whole heart on the heavenly life. When Luke says, that the testimony of the angel served as a rule to the shepherds in all that they did,6 he points out the nature of true godliness. For our faith is properly aided by the works of God, when it directs everything to this end, that the truth of God, which was revealed in his word, may be brought out with greater clearness.

The Sixth Reading
(From St. John Chrysostom, Archbishop Translated by M.F. Toale, D.D)
            All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ,  giving thanks to God and the Father by him.  (Col. iii, 17.)
For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord.   Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ.
Or he means this; after God say ye and do everything, do not introduce the Angels besides.  Dost thou eat?  Give thanks to God both before and afterwards.  Dost thou sleep?  Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same-nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.
And what is to "do in word or in deed"?  Either requesting or performing anything whatever.  Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons saith, "My God give you favor in the sight of the man." (Gen. xliii. 14.) For he that doeth this hath for his ally, God, without whom he durst do nothing. As honored then by being called upon, He will in turn honor by making their business easy. Invoke the Son, give thanks to the Father. For when the Son is invoked, the Father is invoked, and when He is thanked, the Son has been thanked.
These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. "Thy Name," he saith, "is ointment poured forth." (Cant. i. 3.) He that hath uttered it is straightway filled with fragrance. "No man," it is said, "can call Jesus Lord, but by the Holy Ghost." (1 Cor. xii. 3.) So great things doth this Name Work. If thou have said, In the Name of Father, and Son, and Holy Ghost, with faith, thou hast accomplished everything.
See, how great things thou hast done! Thou hast created a man, and wrought all the rest (that cometh) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored.
"I have honored thee," He saith, "and have said, Call upon Me"; and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons, and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so.
"According to Thy greatness," he saith, "so also is Thy praise." (Ps. xlviii. 10.)  By this Name hath the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened.  We have been regenerated by this Name. This if we have, we beam forth; This maketh both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, through Christ Our Lord, to Whom be honour and glory, now and for ever.  Amen.


For the Third Nocturn

Seventh Reading
(from the gospel of St. Luke 2:21)
 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.


Eighth Reading
(from Calvin's Commentaries, Harmony of the Gospels “Volume XVI”)
21. That the child might be circumcised. As to circumcision in general, the reader may consult the Book of Genesis, (17:10.) At present, it will be sufficient to state briefly what applies to the person of Christ. God appointed that his Son should be circumcised, in order to subject him to the law; for circumcision was a solemn rite, by which the Jews were initiated into the observance of the law.7  Paul explains the design,8 when he says, that Christ was
"made under the law, to redeem them that were under the law,"  (Galatians 4:4,5.)  By undergoing circumcision, Christ acknowledged himself to be the slave9 of the law, that he might procure our freedom. And in this way not only was the bondage10 of the law abolished by him, but the shadow of the ceremony was applied to his own body, that it might shortly afterwards come to an end. For though the abrogation of it depends on the death and resurrection of Christ, yet it was a sort of prelude to it, that the Son of God submitted to be circumcised.

His name was called JESUS. This passage shows, that it was a general custom among the Jews to give names to their children on the day that they were circumcised, just as we now do at baptism. Two things are here mentioned by the Evangelist. First, the name Jesus was not given to the Son of God accidentally, or by the will of men, but was the name which the angel had brought from heaven. Secondly, Joseph and Mary obeyed the command of God. The agreement between our faith and the word of God lies in this, that he speaks first, and we follow, so that our faith answers to his promises. Above all, the order of preaching the word is held up by Luke for our commendation. Salvation through the grace of Christ, he tells us, had been promised by God through the angel, and was proclaimed by the voice of men.

The Ninth Reading
(St. Ambrose, Bishop Translated by M.F. Toale, D.D. “PL 60, col. 1572.”)
[Introduction: In the exposition of the preceding verse 19, the holy bishop speaks of the Blessed Virgin, in words which form a suitable prelude to his exposisiton of today's gospel.  In this verse the Evangelist says of her: But Mary kept all these words, pondering them in her heart.  The sermon begins from his comment upon verse 19.]

Let us learn chastity in all things from the Holy Virgin, who no less contained in word as in person, reflected in the quiet of her heart upon the proofs of her faith.   If Mary learns from the Shepherds, why will you not learn from the priests?  If Mary kept silence before the Apostles had taught, why, now that they have spoken, do you wish to teach rather than learn?  Learn also, that vice belongs to the person, not to the sex; for sex is holy.  Mary received no command to teach, yet she has left us an example.

And so the Child was circumcised.  Who is this Child, unless He of Whom it was said: a Child is born to us, a son is given to us (Is. ix. 6.).  He was made under the Law, that He might redeem those Who were under the Law (Gal. iv. 4, 5).  To present Him to the Lord.  What it means to be presented to the Lord in Jerusalem I would explain but that I have already spoken of it in the commentary on Isaias.  For He was circumcised with the vices  (Gal. v. 24.), and is judged worthy to be looked upon by the Lord: the eyes of the Lord are upon the just (Ps. 33. 16).  You see how every practice of the Old Law was a figure of that to come; for circumcision was a sign of the forgiveness of our sins.

But since by reason of a certain base inclination to sin, the fragility of the human body and soul is enfolded in a never ending maze of evil, the cleansing from all guilt, that shall be at the time of the resurrection, was prefigured by the circumcision on the eighth day.  This was because of the saying:  Every male opening the womb shall be called holy to the Lord.  By the words of the Law the Child of a Virgin was promised.  And He was holy, because immaculate.  Then, that it was He that was signified in the Law, the words that were spoken by the angel make clear:  The Holy which shall be born of thee shall be called the Son of God.

He alone of all that are born of woman is Holy:  the Lord Jesus Who, in the immaculate newness of His Birth, has received no contagion of our earthly corruption; nor has He put off his celestial might.  For if we adhere to the letter: how would every male be holy, since it is plain that there have been many who were very wicked?  Was Achab holy?  Were the false prophets holy whom, at the prayer of Elias, the Avenger of offence against heaven consumed by fire?  But He is Holy Whom the sacred precepts of the divine law presignified in the figure of the Mystery that was to come; in that He alone would open the hidden womb, of unblemished fruitfulness, of the Holy Virgin Church, so as to bring to life the people of God.


He alone therefore opened the womb, for Himself.  Nor is that a wonder in Him Who had said to the prophet: Before I formed thee in the bowels of thy mother, I knew thee: and before thou comest forth out of the womb, I sanctified thee (Jer. i. 6).  He who sanctified another's womb, that a prophet might be born, He it is Who opened the womb of His own Mother, that He might come forth Immaculate.  Amen.  

A Lectionary for Vigils: The Nativity of Our Lord

A Lectionary for Vigils

On any day for which this reactionary does not appoint readings, Vigils maybe said with three readings which shall be the Gospel appointed for Mass and the Old and New Testament readings appointed for Matins.  

The Nativity of Our Lord
Commonly Called Christmas Day

For the First Nocturn

The First Reading
(from the Gospel of St. John 1:1-3)
IN the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.

The Second Reading

(from John Wesley's notes on the Gospel: John 1:1-3)
1  In the beginning - (Referring to Gen 1:1, and Prov 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning. The Word - So termed Psa 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in John 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being. And the Word was God - Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, (Jer 23:7; Hos 1:6; Psa 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets. 
2  The same was in the beginning with God - This verse repeats and contracts into one the three points mentioned before. As if he had said, This Word, who was God, was in the beginning, and was with God. 
3  All things beside God were made, and all things which were made, were made by the Word. In Joh 1:1,2 is described the state of things before the creation: Joh 1:3, In the creation: Joh 1:4, In the time of man's innocency: Joh 1:5, In the time of man's corruption. 





The Third Reading

(from Isa 9:6,7)
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.

For the Second Nocturn

The Fourth Reading
(from the Gospel of St. John 1:4-9)
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world.

The Fifth Reading
(from John Wesley's notes on the Gospel: John 1:1-14)
4  In him was life - He was the foundation of life to every living thing, as well as of being to all that is. And the life was the light of men - He who is essential life, and the giver of life to all that liveth, was also the light of men; the fountain of wisdom, holiness, and happiness, to man in his original state. 
5  And the light shineth in darkness - Shines even on fallen man; but the darkness - Dark, sinful man, perceiveth it not. 
6  There was a man - The evangelist now proceeds to him who testified of the light, which he had spoken of in the five preceding verses. 
7  The same came for (that is, in order to give) a testimony - The evangelist, with the most strong and tender affection, interweaves his own testimony with that of John, by noble digressions, wherein he explains the office of the Baptist; partly premises and partly subjoins a farther explication to his short sentences. What St. Matthew, Mark, and Luke term the Gospel, in respect of the promise going before, St. John usually terms the testimony, intimating the certain knowledge of the relator; to testify of the light - Of Christ. 
9  Who lighteth every man - By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day. 

The Sixth Reading
(from the 39 Articles of Religion)
II. Of the Word or Son of God, which was made very Man. The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

For the Third Nocturn

The Seventh Reading
(from the Gospel of St. John 1:10-14)
He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to be come the Sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

The Eighth Reading
(from John Wesley's notes on the Gospel: John 1:1-14)
10  He was in the world - Even from the creation. 
11  He came - In the fulness of time, to his own - Country, city, temple: And his own - People, received him not. 
12  But as many as received him - Jews or Gentiles; that believe on his name - That is, on him. The moment they believe, they are sons; and because they are sons, God sendeth forth the Spirit of his Son into their hearts, crying, Abba, Father. 
13  Who were born - Who became the sons of God, not of blood - Not by descent from Abraham, nor by the will of the flesh - By natural generation, nor by the will of man - Adopting them, but of God - By his Spirit. 
14  Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man. We beheld his glory - We his apostles, particularly Peter, James, and John, Luke 9:32. Grace and truth - We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved. The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come. 

The Ninth Reading
(Christmas Sermon by Saint Isaac of Ninevah)
 This night bestowed peace on the whole world; so, let no one threaten;
 This is the night of the Most Gentle One - let no one be cruel;
 This is the night of the Most Humble One - let no one be proud.

Now is the day of joy - let us not revenge;
Now is the day of good will - let us not be mean-spirited.
In this day of peace let us not be conquered by anger.

Today the Bountiful impoverished Himself for our sake; so, rich one, invite the poor to your table.
Today we received a gift for which we did not ask; so let us give alms to those who implore us and beg.
This present day cast open the heavenly door to our prayers; let us open our door to those who ask our forgiveness.


Now the Divine Being took upon Himself the seal of humanity, in order for humanity to be adorned by the seal of Divinity.  

Sunday, February 28, 2016

Proper Offices for Seasons


Proper Offices for Seasons
            Nine Lessons and Carols for Advent
            Ember Saturday Vigil in Advent
            Nine Lessons and Carols forChristmas
            The Christmas Proclamation
            Ash Wednesday The Cominnation
            The Invitation to a Holy Lent
            Ember Saturday Vigil in Lent
            Palm Sunday
            Holy Monday to Holy Wednesday
            Maundy Thursday
            Good Friday
            Holy Saturday
            Great Vigil of Easter: The New Fire
            Vigil of Easter: The Lessons
            Vigil of Whitsunday
            Ember Saturday Vigil in Whitsuntide
            A Liturgy for for Independence Day
            All Saints Day
            All Souls Day
            Thanksgiving for God’s Providance