Today the Church remembers Saint Simon and Saint Jude, Apostles of Jesus.
Orate pro nobis.
Saint Simon is surnamed the Cananean or Zelotes in the Holy Scriptures, words which both mean “the Zealous.” Some have mistakenly thought that the first of these names was meant to imply that St. Simon was born at Cana in Galilee. The name refers to his zeal for the Jewish law before his call, and does not necessarily mean that he was one of that particular party among the Jews called Zealots. No mention of him appears in the Gospels beyond that he was chosen among the Apostles. With the rest of the apostles and the gathered disciples, he received the Holy Spirit, but of his life after Pentecost we have no information whatever; but the Western tradition recognized in the Roman liturgy is that, after preaching in Egypt, he joined St. Jude from Mesopotamia and that they went as missionaries for some years to Persia, suffering Martyrdom there. They are accordingly commemorated together.
The Apostle Jude, also called Thaddeus, “the brother of James”, is usually regarded as the brother of St. James the Less. It is not known when and by what means he became a disciple of Christ, nothing having been said of him in the Gospels before we find him enumerated among the Apostles. After the Last Supper, when Christ promised to manifest Himself to His hearers, St. Jude asked Him why He did not manifest Himself to the rest of the world; and Christ answered that He and the Father would visit all those who love Him, “we will come to him, and will make our abode with him” [John 14:22-23]. The history of St. Jude after our Lord’s Ascension and the Descent of the Holy Spirit is as unknown as that of St. Simon. Jude’s name is borne by one of the canonical epistles, which has much in common with the second epistle of St. Peter. It is not addressed to any particular church or person, and in it he urges the faithful to contend earnestly for the faith once delivered to the Saints. “For certain men are secretly entered in . . . ungodly men, turning the grace of our Lord God into riotousness, and denying the only sovereign ruler and our Lord Jesus Christ.” According to Western tradition St. Jude was Martyred with St. Simon in Persia.
O God, we thank you for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
Today the Church remembers St. Alfred the Great, King of Wessex
Ora pro nobis.
When the Gospel was first preached in the British Isles during the era of Roman occupation, the islands were inhabited by Celtic peoples. In the 400’s AD, Rome abandoned the British Isles, and in the power vacuum pagan Germanic tribes, the Angles, Saxons, and Jutes, invaded Britain and drove the Christian Celts out of what is now England into Wales, Scotland, and Ireland. The new arrivals (called collectively the Anglo-Saxons) were then eventually converted by Celtic missionaries from Wales, Scotland, and Ireland coming from the North and West and Roman missionaries moving up from the Southeast. (They later sent missionaries of their own, such as Boniface, to their pagan relatives on the Continent.)
In the 800’s AD, the cycle of invasion, displacement, and evangelization was partly repeated itself, as the Christian Anglo-Saxons were invaded by the Danes, pagan raiders, who rapidly conquered the northeast portion of England. They seemed about to conquer the entire country and eliminate all resistance when they were turned back by Alfred, King of the West Saxons.
Alfred was born in 849 AD at Wantage, Berkshire, youngest of five sons of King Aethelwulf. He wished to become a monk, but after the deaths of his father and his four older brothers, he was made king in 871 AD. He proved to be skilled at military tactics, and devised a defensive formation which the Danish charge was unable to break. After a decisive victory at Edington in 878 AD, he reached an agreement with the Danish leader Guthrum, by which the Danes would retain a portion of northeastern England and be given other concessions in return for their agreement to accept baptism and Christian instruction. From a later point of view, it seems obvious that such a promise could not involve a genuine change of heart, and was therefore meaningless (and indeed, one Dane complained that the white robe that he was given after his baptism was not nearly so fine as the two that he had received after the two previous times that he had been defeated and baptized). However, Alfred’s judgement proved sound. Guthrum, from his point of view, agreed to become a vassal of Christ. His nobles and chief warriors, being his vassals, were thereby obligated to give their feudal allegiance to Christ as well. They accepted baptism and the presence among them of Christian priests and missionaries to instruct them. The door was opened for conversions on a more personal level in that and succeeding generations.
In his later years, having secured a large degree of military security for his people, Alfred devoted his energies to repairing the damage that war had done to the cultural life of his people. He translated Boethius’ Consolations of Philosophy into Old English, and brought in scholars from Wales and the Continent with whose help various writings of Bede, Augustine of Canterbury, and Gregory the Great were likewise translated. He was much impressed by the provisions in the Law of Moses for the protection of the rights of ordinary citizens, and gave order that similar provisions should be made part of English law. He promoted the education of the parish clergy. In one of his treatises, he wrote: “He seems to me a very foolish man, and very wretched, who will not increase his understanding while he is in the world, and ever wish and long to reach that endless life where all shall be made clear.”
He died on 26 October 899, and was buried in the Old Minster at Winchester. Alone among English monarchs, he is known as “the Great.”
O Sovereign Lord, you brought your servant Alfred to a troubled throne that he might establish peace in a ravaged land and revive learning and the arts among the people: Awake in us also a keen desire to increase our understanding while we are in this world, and an eager longing to reach that endless life where all will be made clear; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Today, the Church remembers St. James of Jerusalem, the brother of Jesus and Martyr.
Ora pro nobis.
James the Just, or a variation of James, brother of the Lord, was an early leader of the Jerusalem Church of the Apostolic Age, to which Paul was also affiliated. He died in martyrdom in 62 or 69 AD. Eusebius records that Clement of Alexandria related, “This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church.” Other epithets are “James the brother of the Lord, surnamed the Just,” and “James the Righteous.” He is sometimes referred to in Eastern Christianity as “James Adelphotheos” (Greek: Ἰάκωβος ὁ Ἀδελφόθεος), James the Brother of God. The oldest surviving Christian liturgy, the Liturgy of St James, uses this epithet.
The Jerusalem Church
The Jerusalem Church was an early Christian community located in Jerusalem, of which James and Peter were leaders. Paul was affiliated with this community, and took his central kerygma, as described in 1 Corinthians 15, from this community.
According to Eusebius, the Jerusalem church escaped to Pella during the siege of Jerusalem by the future Emperor Titus in 70 AD and afterwards returned, having a further series of Jewish bishops until the Bar Kokhba revolt in 130 AD. Following the second destruction of Jerusalem and the rebuilding of the city as Aelia Capitolina, subsequent bishops were Greeks. He was the leader of the Church at Jerusalem and from the time when Peter left Jerusalem after Herod Agrippa’s attempt to kill him, James appears as the principal authority who presided at Council of Jerusalem.”
The Pauline epistles and the later chapters of the Acts of the Apostles portray James as an important figure in the Christian community of Jerusalem. When Paul arrives in Jerusalem to deliver the money he raised for the faithful there, it is to James that he speaks, and it is James who insists that Paul ritually cleanse himself at Herod’s Temple to prove his faith and deny rumors of teaching rebellion against the Torah (Acts 21:18ff).
Paul describes James as being one of the persons to whom the risen Christ showed himself, and in Galatians 2:9, Paul lists James with Cephas (better known as Peter) and John the Apostle as the three “pillars” of the Church. Paul describes these Pillars as the ones who will minister to the “circumcised” (in general Jews and Jewish Proselytes) in Jerusalem, while Paul and his fellows will minister to the “uncircumcised” (in general Gentiles) (2:12), after a debate in response to concerns of the Christians of Antioch. The Antioch community was concerned over whether Gentile Christians need be circumcised to be saved, and sent Paul and Barnabas to confer with the Jerusalem church. James played a prominent role in the formulation of the council’s decision. James was the last named figure to speak, after Peter, Paul, and Barnabas; he delivered what he called his “decision” (Acts 15:19 NRSV) – the original sense is closer to “opinion”. He supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication. This became the ruling of the Council, agreed upon by all the apostles and elders and sent to the other churches by letter.
Pauline epistles
Paul mentions meeting James “the Lord’s brother” (τὸν ἀδελφὸν τοῦ κυρίου) and later calls him one of the pillars (στύλοι) in the Epistle to the Galatians (1:18-2:10). A “James” is mentioned in Paul’s First Epistle to the Corinthians, 1Corinthians 15:7, as one to whom Jesus appeared after his resurrection.
Acts of the Apostles
There is a James mentioned in Acts, which the Catholic Encyclopedia identifies with James, the brother of Jesus (Acts 12:17), and when Peter, having miraculously escaped from prison, must flee Jerusalem due to Herod Agrippa’s persecution, he asks that James be informed (Acts 12:17). James is also an authority in the early church at the Council of Jerusalem (Acts 15:13–21) After this, there is only one more mention of James in Acts, meeting with Paul shortly before Paul’s arrest: “And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. (Acts 21:17–18)
Gospels
The Synoptic Gospels, similarly to the Epistle to the Galatians, recognize a core group of three disciples (Peter, John and James) having the same names as those given by Paul. In the list of the disciples found in the Gospels, two disciples whose names are James, the son of Alphaeus and James, son of Zebedee are mentioned in the list of the twelve disciples: (Matthew 10:1–4) The Gospel of Mark and the Gospel of Matthew also mention a James as Jesus’ brother. The Gospel of John never mentions anyone called James, but mentions Jesus’ unnamed “brothers” as being present with Mary when Jesus attended the wedding at Cana (John 2:12), and later that his brothers did not believe in him (John 7:5).
Church Fathers
Fragment X of Papias (writing in the 2nd century AD) refers to “James the bishop and apostle”.
Hegesippus (2nd century AD), in the fifth book of his Commentaries, mentions that James was made a bishop of Jerusalem but he does not mention by whom: “After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem.” Hegesippus (c.110–c.180 AD), wrote five books (now lost except for some quotations by Eusebius) of Commentaries on the Acts of the Church. In describing James’s ascetic lifestyle, Eusebius’s Ecclesiastical History (Book II, 23) quotes Hegesippus’ account of James from the fifth book of Commentaries on the Acts of the Church.
Clement of Alexandria (late 2nd century) places James as one of the apostles by saying “The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles and the rest of the apostles to the seventy.” Clement of Alexandria wrote in the sixth book of his Hypotyposes that James the Just was chosen as a bishop of Jerusalem by Peter, James (the Greater) and John: “For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem.” But the same writer, in the seventh book of the same work, relates also the following concerning him: “The Lord after his resurrection imparted knowledge (gnōsin) to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one.”
According to Eusebius (3rd/4th century AD) James was named a bishop of Jerusalem by the apostles: “James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles”. Jerome wrote the same: “James… after our Lord’s passion… ordained by the apostles bishop of Jerusalem…” and that James “ruled the church of Jerusalem thirty years”. Epiphanius (4th century) , bishop of Salamis, wrote in his work The Panarion (AD 374-375) that “James, the brother of the Lord died in virginity at the age of ninety-six”.
According to Jerome (4th century AD), James, the Lord’s brother, was an apostle, too; Jerome quotes Scriptures as a proof in his work “The Perpetual Virginity of Blessed Mary”.
Relationship to Jesus, Mary, and Joseph
Jesus’ brothers – James as well as Jude, Simon and Joses – are named in Matthew 13:55 and Mark 6:3 and mentioned elsewhere. James’s name always appears first in lists, which suggests he was the eldest among them. In the passage in Josephus’ Jewish Antiquities (20.9.1), the Jewish historian describes James as “the brother of Jesus who is called Christ.” Interpretation of the phrase “brother of the Lord” and similar phrases is divided between those who believe that Mary had additional children after Jesus and those (Catholics, Eastern Orthodox, and some Protestants, such as many Anglicans and Lutherans) who hold the perpetual virginity of Mary. The only Catholic doctrine which has been defined regarding the “brothers of the Lord” is that they are not biological children of Mary; thus, Catholics do not consider them as siblings of Jesus.
Death
According to Josephus James was stoned to death by Ananus ben Ananus. Clement of Alexandria relates that “James was thrown from the pinnacle of the temple, and was beaten to death with a club”. Hegesippus cites that “the Scribes and Pharisees placed James upon the pinnacle of the temple, and threw down the just man, and they began to stone him, for he was not killed by the fall. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head”. According to a passage found in existing manuscripts of Josephus’ Antiquities of the Jews, (xx.9) “the brother of Jesus, who was called Christ, whose name was James” met his death after the death of the procurator Porcius Festus but before Lucceius Albinus had assumed office (Antiquities 20,9) – which has been dated to 62 AD. The High Priest Hanan ben Hanan (Anani Ananus in Latin) took advantage of this lack of imperial oversight to assemble a Sanhedrin (although the correct translation of the Greek synhedrion kriton is “a council of judges”), who condemned James “on the charge of breaking the law”, then had him executed by stoning. Josephus reports that Hanan’s act was widely viewed as little more than judicial murder and offended a number of “those who were considered the most fair-minded people in the City, and strict in their observance of the Law”, who went so far as to arrange a meeting with Albinus as he entered the province in order to petition him successfully about the matter. In response, King Agrippa II replaced Ananus with Jesus son of Damneus.
The Church Father Origen, who consulted the works of Josephus in around 248 AD, related an account of the death of James, an account which gave it as a cause of the Roman siege of Jerusalem, something not found in our current manuscripts of Josephus.
Eusebius wrote that “the more sensible even of the Jews were of the opinion that this (James’ death) was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus, at least, has not hesitated to testify this in his writings, where he says, «These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.»” Eusebius, while quoting Josephus’ account, also records otherwise lost passages from Hegesippus and Clement of Alexandria (Historia Ecclesiae, 2.23).
Hegesippus’ account varies somewhat from what Josephus reports and may be an attempt to reconcile the various accounts by combining them. According to Hegesippus, the scribes and Pharisees came to James for help in putting down Christian beliefs.
Vespasian’s siege and capture of Jerusalem delayed the selection of Simeon of Jerusalem to succeed James.
Grant, O God, that, following the example of your servant James the Just, brother of our Lord Jesus Christ, your Church may give itself continually to prayer and to the reconciliation of all who are at variance and enmity; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.
Today the Church remembers Henry Martyn (18 February 1781 – 16 October 1812)l AD), priest, Bible translator, and missionary to the peoples of India and Persia.
Ora pro nobis.
Born in Truro, Cornwall, he was educated at Truro Grammar School and St John’s College, Cambridge. A chance encounter with Charles Simeon led him to become a missionary. He was ordained a priest in the Church of England and became a chaplain for the British East India Company.
Martyn arrived in India in April 1806, where he preached and occupied himself in the study of linguistics. He translated the whole of the New Testament into Urdu, Persian and Judaeo-Persic. He also translated the Psalms into Persian and the Book of Common Prayer into Urdu. From India, he set out for Bushire, Shiraz, Isfahan, and Tabriz.
Martyn was seized with fever, and, though the plague was raging at Tokat, he was forced to stop there, unable to continue. On 16 October 1812 he died. He was remembered for his courage, selflessness and his religious devotion, and was given a Christian burial by Armenian clergy. He was heard to say, “Let me burn out for God”.
O God of the nations, you gave your faithful servant Henry Martyn a brilliant mind, a loving heart, and a gift for languages, that he might translate the Scriptures and other holy writings for the peoples of India and Persia: Inspire in us a love like his, eager to commit both life and talents to you who gave them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
Matthew 22:15-22 The Pharisees went and plotted to entrap Jesus in what he said. So they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” But Jesus, aware of their malice, said, “Why are you putting me to the test, you hypocrites? Show me the coin used for the tax.” And they brought him a denarius. Then he said to them, “Whose head is this, and whose title?” They answered, “The emperor’s.” Then he said to them, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” When they heard this, they were amazed; and they left him and went away.
During the previous several weeks, Jesus was teaching in the Temple. Jewish Temple officials questioned his authority to do “these things”, that is, his authoritative teaching of the Torah and Prophets, as well as his miracles. Jesus declines to answer their repeated questions about where he derives his authority to teach and power to perform miracles. He declines because any answer could only be understood by those with faith, in his Father and in him. Just before this morning’s Gospel reading, we read and explored the parable of the Wedding Feast, a parable which the Pharisees saw as an attack on them given their actions following their interaction with Jesus.
In this Gospel passage, more followers of the Pharisees are joined by Herodians, who were those people who supported the rule of Herod and his successors, the client kings of the Roman Empire. In every other aspect of life, these two communities were enemies, but now they had become united only in their desire to get rid of Jesus because he either threatened to disrupt their corrupt lives, as had John the Baptist, or because he threatened their claim to be the authorities on the interpretation and teaching of the Torah and Prophets.
As they approach him to engage in debate, they use language that gives the appearance of respect for him. The fact is that they were trying to entrap him so that they could denounce him to the Roman and Temple authorities. The question they bring to Jesus in this passage was a subject of great debate in Jewish circles that had religious and civic repercussions: should faithful Jews pay the annual census tax to Rome? The census tax was different from other taxes in that it was a tax that went directly to the emperor’s personal treasury, and had to be paid using a specific coin bearing the image and titles of the emperor. Ordinary taxes are covered in the Torah as a common part of life. Opinions varied at the time depending on whether they were coming from a religious background or a civic. Not only were Pharisees and Herodians present, but interestingly so were Zealots, a militant religious sect who claimed that God’s people should not be subject to pagan Gentiles and who were attempting to raise an armed rebellion against Rome.
As in other such encounters, Jesus sees through their plot; he calls them hypocrites for pretending to respect him but intending to discredit him. It’s an interesting side-note that the Greek word “hypocrite” was the word used for stage actors. Jesus is wise beyond their comprehension, and calls them out for the farce that they have employed to entrap him. And he doesn’t just call them out to shame them but to invite them into true dialogue that has the possibility of leading them to faith. He knows that this is simply stage play pretending to be honest debate with the desire to learn. If Jesus says yes, Jews must pay the census tax, the Zealots and other Jews hostile to Rome, who had been hoping that Jesus would be their Messianic military leader, will turn against him, which in fact they eventually do. If Jesus says no, Jews ought not to pay the emperor’s census tax, he risks being arrested for inciting rebellion against Rome, which was one way for the Pharisees and the Sadducees to get rid of their opponents. It’s a sad reality, then as now, that human politics and the desire for power are as present in secular life as in the Temple or the Church.
Part of the stage acting, for the sake of the common people who would no doubt be intently listening, can be seen in their saying, “for you do not regard people with partiality.” The Greek literally translates as “for you do not look upon the face of a man.” This literal translation is interesting and important because this attempt at entrapment involves the face of the emperor on a coin. Time and again they had tried to entrap him, which was forbidden by the Torah, and they have failed yet again in one of their most devious and coordinated attempts. In fact, it shows up at the trial of Jesus when the Temple authorities and Sanhedrin cite this encounter as indemnification of Jesus to Pilate. When Jesus asks, “Whose head (image) is this, and whose title?” the key issue is that the emperor’s head is inscribed on the coin. For non-Jews, we may miss the vital connection that Jesus wants us to make: God makes each one of us in His image. This coin may bear Caesar’s image, but you and I bear God’s image. So the question is reframed: what does it mean to render unto the emperor or God? The emperor may get a few of these coins, but God requires us to give ourselves. The ultimate question is who has ultimate sovereignty over us, the emperor or God? For Roman listeners, they hear Jesus say that taxes should be paid. But for some Jewish listeners, who will immediately hear his referring to our being made in the image of God in Genesis 1, this places his religious peers in a bind: are they going to continue in this charade or will they hear the voice of God and repent?
His answer later includes the word “give”, which in Greek can also mean give back or repay. This again redirects their question in a subtle way, taking the encounter from a question about the authority of Rome to the authority of God. Reframing the question again in this manner forced his Jewish peers to accept that there were larger implications to what they thought was a narrow question. For Jews and Christians, we believe ultimately that all we have is given to us by God; all that we are and have comes from God and belongs to God. We owe everything to him. This change of direction in the encounter forces them to remember this, and the teaching that all human authority is, in some manner, appointed or allowed by God. Jesus seems to accept the status quo, including taxes, as the lesser of two evils, either being ruled by Rome or descend into a war that the Jews cannot hope to win. He does not accept the state’s claim to be divine, but teaches that God’s domain is greater than that of the emperor, and that God’s kingdom will come on a day of God’s choosing. (St. Paul later uses similar thought in his Letter to the Romans 13:7 as part of a passage in which Paul says that administrators are sanctioned by God, as does St. Peter in his Letter, 1 Peter 2:17.)
In practical terms, Jesus sidesteps an obvious ploy: he has one of them hold the coin, which had the image of the emperor on one side and on the obverse side of the coin is inscribed Tiberius Caesar, son of the divine Augustus, great high priest. Simply touching such a coin was an affront to his fellow monotheistic Jews, and he manages to have them hold the coin rather than touching it himself. Jesus’ wise answer, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s”, and his forcing them to hold the offending coin without realizing what they were doing because their sole focus was on entrapping him rather than seeking wisdom from God, left his interlocutors “amazed”, literally gaping with their mouths wide open in astonishment. The most important question for the Jews, Jesus says, is “Who is really in charge of the world and the human family?”
In the end, this is the question: who is in charge of your life? Who owns you? Yes, we are all subject to the powers of this world for now, and held captive by human greed and desire for the power to rule over others. But only for now. God promises that the age of the world in which we now live, which we must endure with faith, hope, and love, and strive to bring some part of the kingdom of God into being through the Holy Spirit, will come to an end, when God creates a new heaven and earth, a conjoined reality in which there is no evil, suffering, or wickedness. We will finally be free from the spiritual powers of darkness and from our own desires to be gods with the power of life and death over each other in our hands.
That day is coming, says Jesus and the Jewish Prophets. We have only to endure through hope and faith, through the power of the Holy Spirit. Until that day, as St. Paul says, “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers”, and “therefore encourage one another and build each other up, just as in fact you are doing.” Let us leave behind the course political rhetoric of our time, the falling apart into factions, of desiring to rule over each other, and win no matter the cost. The price for these is too high. Instead, may our words and actions with each other show the truth of the Faith, that God is in control and is working out all things for our mutual good. “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable–if anything is excellent or praiseworthy–think about such things” and may our words and actions show forth the love of God in Jesus our Savior.
Almighty and everlasting God, in Christ you have revealed your glory among the nations: Preserve the works of your mercy, that your Church throughout the world may persevere with steadfast faith in the confession of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.
Today, the Church remembers St. Luke the Evangelist.
Ora pro nobis.
Many scholars believe that Luke was a Greek physician who lived in the Greek city of Antioch in Ancient Syria, although some other scholars and theologians think Luke was a Hellenic Jew. Almost all that we know about Luke comes from the New Testament.
He was a physician (Col 4:14), a companion of Paul on some of his missionary journeys (Acts 16:10ff; 20:5ff; 27-28). Material found in his Gospel and not elsewhere includes much of the account of Our Lord’s birth and infancy and boyhood, some of the most moving parables, such as that of the Good Samaritan and that of the Prodigal Son, and three of the sayings of Christ on the Cross: “Father, forgive them,” “Thou shalt be with me in Paradise,” and “Father, into thy hands I commend my spirit.”
In Luke’s account of the Gospel, we find an emphasis on the human love of Christ, on His compassion for sinners and for suffering and unhappy persons, for outcasts such as the Samaritans, tax collectors, lepers, shepherds (not a respected profession), and for the poor. The role of women in Christ’s ministry is more emphasized in Luke than in the other Gospel writings.
In the book of Acts, we find the early Christian community poised from the start to carry out its commission, confident and aware of Divine guidance. We see how the early Christians at first preached only to Jews, then to Samaritans (a borderline case), then to outright Gentiles like Cornelius, and finally explicitly recognized that Gentiles and Jews are called on equal terms to the service and fellowship of Christ.
Luke makes many casual references throughout his writings (especially in Acts) to local customs and practices, often with demonstrable and noteworthy precision. To mention just one example, he refers to two centurions by name, Cornelius in Acts 10 and Julius in Acts 27, and he calls them both by nomen only, rather than by nomen and cognomen (Sergius Paulus in Acts 13;7) or cognomen only (Gallio in Acts 18:12), as he does when speaking of civilian officials. It is a distinction that would have been routine at the time that Luke is writing about, but one that had largely died out by, say, 70 AD. His preserving it shows either that (1) he wrote fairly close to the events he described, or (2) he was describing persons and events on which he had good information, or (3) he was an expert historical novelist, with an ear for the authentic-sounding detail.
Luke is commonly thought to be the only non-Jewish New Testament writer. His writings place the life of Christ and the development of the early Church in the larger context of the Roman Empire and society. On the other hand, his writings are focused on Jerusalem and on the Temple. His Gospel begins and ends in the Temple, and chapters nine through nineteen portray Jesus as journeying from Galilee to Jerusalem. Similarly, the Book of Acts describes the Church in Jerusalem (and worshipping in the Temple) and then describes the missionary journeys of Paul as excursions from and returns to Jerusalem.
Luke died in 84 AD in Boeotia, according to a “fairly early and widespread tradition”. According to Nikephoros Kallistos Xanthopoulos, Greek historian of the 14th century (and others), Luke’s tomb was located in Thebes, whence his relics were transferred to Constantinople in the year 357 AD.
Almighty God, who called Luke the Physician, whose praise is in the Gospel, to an Evangelist, and Physician of the soul: May it please thee that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed; through the merits of thy Son Jesus Christ our Lord.
Today, the Church remembers St. Ignatius of Antioch.
Ora pro nobis.
Ignatius of Antioch (c. 35 – c. 107 AD), also known as Ignatius Theophorus (“the God-bearing”) or Ignatius Nurono (lit. “The fire-bearer”), was an early Christian writer and bishop of Antioch (as the successor of Saint Peter). En route to Rome, where he met his martyrdom, Ignatius wrote a series of letters. This correspondence now forms a central part of the later collection known as the Apostolic Fathers. His letters also serve as an example of early Christian theology. Important topics they address include ecclesiology, the sacraments, and the role of bishops.
Nothing is known of Ignatius’ life apart from what may be inferred internally from his letters, except from late spurious traditions. It is said Ignatius converted to Christianity at a young age. Tradition identifies Ignatius, along with his friend Polycarp, as disciples of John the Apostle. Later in his life, Ignatius was chosen to serve as Bishop of Antioch; the fourth-century Church historian Eusebius writes that Ignatius succeeded Evodius. Theodoret of Cyrrhus claimed that St. Peter himself left directions that Ignatius be appointed to the episcopal see of Antioch. Ignatius called himself Theophorus (God Bearer). A tradition arose that he was one of the children whom Jesus took in his arms and blessed.
Ignatius’ own writings mention his arrest by the authorities and travel to Rome to face trial:
From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are kindly treated. — Ignatius to the Romans, 5.
Ignatius’ transfer to Rome is regarded by scholars as unusual, since those persecuted as Christians would be expected to be punished locally. If he were a Roman citizen, he could have appealed to the emperor, but then would usually have been beheaded rather than tortured.
During the journey to Rome, Ignatius and his entourage of soldiers made a number of stops in Asia Minor. Along the route Ignatius wrote six letters to the churches in the region and one to a fellow bishop, Polycarp, bishop of Smyrna. In his Chronicle, Eusebius gives the date of Ignatius’s death as the 11th year of Trajan’s reign, AD 108. Ignatius himself wrote that he would be thrown to the beasts, and in the fourth century Eusebius reports tradition that this came to pass, which is then repeated by Jerome, who is the first to explicitly mention “Lions”. John Chrysostom is the first to allude to the Colosseum as the place of Ignatius’ martyrdom.
After Ignatius’ martyrdom in the Circus Maximus his remains were carried back to Antioch by his companions. The reputed remains of Ignatius were moved by the Emperor Theodosius II to the Tychaeum, or Temple of Tyche, which had been converted into a church dedicated to Ignatius. In 637 AD, the relics were transferred to the Basilica di San Clemente in Rome.
“[The Bread of Communion] is the medicine of immortality and the antidote to prevent us from dying but which causes that we should live forever in Jesus Christ.” – Ignatius of Antioch (35-108), ‘Letter to the Ephesians 20’
Almighty God, we praise your Name for your bishop and martyr Ignatius of Antioch, who offered himself as grain to be ground by the teeth of wild beasts that he might present to you the pure bread of sacrifice. Accept, we pray, the willing tribute of our lives and give us a share in the pure and spotless offering of your Son Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
When Henry the Eighth of England died in 1547 AD, he left three heirs: his son Edward and his two daughters, Mary and Elizabeth. King Henry VIII had separated the Church of England from the Roman Catholic church, but he had not reformed the church’s practices or doctrines.
On Henry’s death, his young son Edward became King. Many of Edward’s advisors tried to move the English Church in the direction of the Continental Protestant Reformation, especially the reforms of Calvinism. Three such men were Nicholas Ridley, Hugh Latimer, and Thomas Cranmer. Under the influence of such counselors, young Edward became a staunch Protestant (or at least his advisors were). Under his rule, the church services, previously in Latin, were translated into English, and other changes were made.
When Edward died, the throne passed to his sister Mary in 1553 AD, who was firmly Roman Catholic in her beliefs. She was determined to return England to union with the Pope. With more diplomacy, she might have succeeded. But she was headstrong and would take no advice. Her mother had been Spanish, and she was determined to marry the heir to the throne of Spain, not realizing how much her people (of all religious persuasions) feared that this would make England a province of the Spanish Empire.
She insisted that the best way to deal with heresy was to burn as many heretics as possible. (It is worth noting that her husband was opposed to this.) In the course of a five-year reign, she lost all the English holdings on the continent of Europe, she lost the affection of her people, and she lost any chance of a peaceful religious settlement in England. Of the nearly three hundred persons burned by her orders, the most famous are the Oxford Martyrs, commemorated today.
When Mary became Queen of England, one of her first acts was to arrest Bishop Ridley, Bishop Latimer, and Archbishop Thomas Cranmer. After serving time in the Tower of London, the three were taken to Oxford in September of 1555 to be examined by the Lord’s Commissioner in Oxford’s Divinity School. All three were found guilty of heresy and treason, and sentenced to death by burning at the stake.
The scholar Nicholas Ridley had been a chaplain to King Henry VIII and was Bishop of London under his son Edward. He was a preacher beloved of his congregation whose very life portrayed the truths of the Christian doctrines he taught. In his own household he had daily Bible readings and encouraged Scripture memory among his people. Nicholas Ridley became an adherent of the Protestant cause while a student at Cambridge. He was a friend of Archbishop Cranmer and became private chaplain first to Cranmer and then to King Henry. Under the reign of Edward, he became bishop of Rochester, and was part of the committee that drew up the first English Book of Common Prayer. When Ridley was asked if he believed the pope was heir to the authority of Peter as the foundation of the Church, he replied that the church was not built on any man but on the truth Peter confessed — that Christ was the Son of God. Ridley said he could not honor the pope in Rome since the papacy was seeking its own glory, not the glory of God.
Hugh Latimer was famous as a preacher. He was Bishop of Worcester in the time of King Henry, but resigned in protest against the King’s refusal to allow the Calvinist Protestant reforms that Latimer desired. Latimer’s sermons speak little of doctrine; he preferred to urge people to upright living and devoutness in prayer. His sermons emphasized that all people should serve the Lord with a true heart and inward affection, not just with outward show. Latimer’s personal life also re-enforced his preaching. He was renowned for his works, especially his visitations to the prisons.
Neither Ridley nor Latimer could accept the Roman Catholic mass as a sacrifice of Christ. Latimer told the commissioners, “Christ made one oblation and sacrifice for the sins of the whole world, and that a perfect sacrifice; neither needeth there to be, nor can there be, any other propitiatory sacrifice.” These opinions were deeply offensive to Roman Catholic theologians.
Both Ridley and Latimer were burned at the stake in Oxford on this day, October 16, 1555.
As he was being tied to the stake, Ridley prayed, “Oh, heavenly Father, I give unto thee most hearty thanks that thou hast called me to be a professor of thee, even unto death. I beseech thee, Lord God, have mercy on this realm of England, and deliver it from all her enemies.”
Ridley’s brother had brought some gunpowder for the men to place around their necks so death could come more quickly, but Ridley still suffered greatly. With a loud voice Ridley cried, “Into thy hands, O Lord, I commend my spirit…”, but the wood was green and burned only Ridley’s lower parts without touching his upper body. He was heard to repeatedly call out, “Lord have mercy upon me! I cannot burn..Let the fire come unto me, I cannot burn.” One of the bystanders finally brought the flames to the top of the pyre to hasten Ridley’s death.
Latimer died much more quickly; as the flames quickly rose, Latimer encouraged Ridley, “Be of good comfort, Mr. Ridley, and play the man! We shall this day light such a candle by God’s grace, in England, as I trust never shall be put out.”
While convicted and sentenced on the same day as Latimer and Ridley, Cranmer was executed five months later. Thomas Cranmer was Archbishop of Canterbury in the days of Henry, and defended the position that Henry’s marriage to Katharine of Aragon (Spain) was null and void. When Edward came to the throne, Cranmer was foremost in translating the worship of the Church into English (his friends and enemies agree that he was an extraordinarily gifted translator) and securing the use of the new forms of worship. When Mary came to the throne, Cranmer was in a quandary. He had believed, with a fervor that many people today will find hard to understand, that it is the duty of every Christian to obey the monarch, and that “the powers that be are ordained of God” (Romans 13). As long as the monarch was ordering things that Cranmer thought good, it was easy for Cranmer to believe that the king was sent by God’s providence to guide the people in the path of true religion, and that disobedience to the king was disobedience to God.
Now Mary was Queen, and commanding him to return to the Roman obedience. Cranmer five times wrote a letter of submission to the Pope and to Roman Catholic doctrines, and four times he tore it up. In the end, he submitted. However, Mary was unwilling to believe that the submission was sincere, and he was ordered to be burned at Oxford on 21 March 1556. At the very end, he repudiated his final letter of submission, and announced that he died a Protestant. He said, “I have sinned, in that I signed with my hand what I did not believe with my heart. When the flames are lit, this hand shall be the first to burn.” And when the fire was lit around his feet, he leaned forward and held his right hand in the fire until it was charred to a stump. Aside from this, he did not speak or move, except that once he raised his left hand to wipe the sweat from his forehead.
These three martyrs were only a small part of the many hundreds who would be murdered on all sides of the Reformation and Counter Reformation era. It is a scandal to Jesus Christ and his Church that those who profess to be his disciples should ever cause harm to each other or to anyone. The Church suffers still today for the grievous sins of Christians killing each other, and blaspheming by daring to claim such deeds are done in the name of God. Our sad divisions remain, and we must pray with our Savior Jesus that all our sad divisions may cease, that we may be one even as Jesus and the Father are one.
O God the Father of our Lord Jesus Christ, our only Savior, the Prince of Peace: Give us grace seriously to lay to heart the great dangers we are in by our unhappy divisions; take away all hatred and prejudice, and whatever else may hinder us from godly union and concord; that, as there is but one Body and one Spirit, one hope of our calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may be all of one heart and of one soul, united in one holy bond of truth and peace, of faith and charity, and may with one mind and one mouth glorify thee; through Jesus Christ our Lord.
Teresa de Cepeda y Ahumada (later known as Teresa de Jesus) was born in Avila, Spain, 28 March 1515 AD, one of ten children whose mother died when she was fifteen. Her family was of partly Jewish ancestry. Teresa, having read the letters of Jerome, decided to become a nun, and when she was 20, she entered the Carmelite convent in Avila. There she fell seriously ill, was in a coma for a while, and partially paralyzed for three years. In her early years as a nun, she was, by her account, assiduous in prayer while sick but lax and lukewarm in her prayers and devotions when the sickness had passed. However, her prayer life eventually deepened, she began to have visions and a vivid sense of the presence of God, and was converted to a life of extreme devotion.
In 1560 she resolved to reform the monastery that had, she thought, departed from the order’s original intention and become insufficiently austere. Her proposed reforms included strict enclosure (the nuns were not to go to parties and social gatherings in town, or to have social visitors at the convent, but to stay in the convent and pray and study most of their waking hours) and discalcing (literally, taking off one’s shoes, a symbol of poverty, humility, and the simple life, uncluttered by luxuries and other distractions). In 1562 she opened a new monastery in Avila, over much opposition in the town and from the older monastery. At length Teresa was given permission to proceed with her reforms, and she travelled throughout Spain establishing seventeen houses of Carmelites of the Strict (or Reformed) Observance (the others are called Carmelites of the Ancient Observance).
The reformed houses were small, poor, disciplined, and strictly enclosed. Teresa died 4 October 1582 AD. (She is commemorated on the 15th–why not the 14th, I wonder–because the Pope changed the calendar from the Julian to the Gregorian system, a difference of 10 days, on the day after her death.)
Teresa is reported to have been very attractive in person, witty, candid, and affectionate. She is remembered both for her practical achievements and organizing skill and for her life of contemplative prayer. Her books are read as aids to the spiritual life by many Christians of all denominations. Her Life is her autobiography to 1562; The Way of Perfection is a treatise on the Christian walk, written primarily for her sisters but of help to others as well; The Book of Foundations deals with establishing, organizing and overseeing the daily functioning of religious communities; The Interior Castle (or The Castle of the Soul) deals with the life of Christ in the heart of the believer. Most of these are available in paperback. 31 of her poems and 458 of her letters survive.
“Christ has no body now but yours No hands, no feet on earth but yours Yours are the eyes through which He looks compassion on this world Christ has no body now on earth but yours.”
O God, by your Holy Spirit you moved Teresa of Avila to manifest to your Church the way of perfection: Grant us, we pray, to be nourished by her excellent teaching, and enkindle within us a keen and unquenchable longing for true holiness; through Jesus Christ, the joy of loving hearts, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.
Today, the Church remembers Samuel Isaac Joseph Schereschewsky, Missionary, Bible translator, Educator, and Bishop.
Ora pro nobis.
Samuel Isaac Joseph Schereschewsky (pronounced skĕr-ĕs-kūs’kĭ Chinese: 施約瑟; 6 May 1831 – 15 October 1906), also known as Joseph Schereschewsky, was the Anglican Bishop of Shanghai, China, from 1877 to 1884. He founded St. John’s University, Shanghai, in 1879.
Early years
In 1854 he decided to emigrate to the United States from his homeland of Lithuania. In New York City he connected with Christian Jews but did not enter the Christian Church until 1855 when he was baptized by immersion and associated with a Baptist congregation. For reasons unknown he then became a Presbyterian and went to the Western Theological Seminary of the Presbyterian Church at Allegheny, Pennsylvania. (WTS is now Pittsburgh Theological Seminary. He matriculated as Samuel Isaac Joseph, ostensibly to avoid anti-Semitism.) After more than two years he left to enter the Episcopal Church and the General Theological Seminary, where he found a mentor in the professor of Hebrew, Samuel H. Turner. His plan to complete his remaining two years of study was interrupted when he offered himself for work in China. On 3 May 1859 the Foreign Committee voted that he be appointed missionary to China as soon as he was ordained. He was ordained as a deacon on 17 July 1859 at St. George’s Church, New York by Bishop William Jones Boone.
Mission in China
Schereschewsky arrived in Shanghai on 21 December 1859 on the ship Golden Rule with Bishop Boone. On 28 October 1860 Bishop Boone ordained him to the priesthood in the mission school chapel, later known as the Church of our Savior, Hongkew. He served in Peking from 1862, including on the Peking Translation Committee.
By 1861, Schereschewsky had begun his Bible translations into Chinese. The first was of the Psalms into the Shanghai dialect. He later translated the Book of Common Prayer into Mandarin with English missionary John Shaw Burdon.
He returned to the United States for health reasons in 1875, and refused a call to become missionary bishop of Shanghai, since bishop Channing Moore Williams had requested division of his huge episcopate (including both China and Japan). However, two years later, Schereschewsky accepted the call to that bishopric from the Episcopal House of Bishops, after receiving assurances of financial support for his dream of building a college to educate Chinese Christians in Shanghai. Schereschewsky was consecrated Bishop in Grace Church, New York, on October 31, 1877 and two years later founded St. John’s College (later renamed St. John’s University). He served as Bishop of Shanghai until 1883, when he resigned his bishopric for health reasons (having become increasingly incapacitated after suffering a sun stroke in 1881).
He returned to the United States with the understanding that he could return to China as translator as his health permitted. That he did in 1895, although he became “paralysed in every limb, and with his powers of speech partly gone, sitting for nearly twenty-five years in the same chair, slowly and painfully typing out with two fingers his Mandarin translation of the Old Testament and Easy Wen-li translation of the whole Bible”. His new translations of the New Testament and the Hebrew Bible into Mandarin were published in 1898-1899. However, Schereschewsky yearned to complete a new translation of the Bible into Wenli, China’s classical language, finding the previous five attempts inaccurate and some even lapsing into paganism (1902).
He continued his translation work, with the assistance of an amanuensis in Chinese and later Japanese, when he moved to Tokyo, Japan during his final decade. A contemporary called him “Probably the greatest Bible translator China ever had”.
Veneration
Schereschewsky is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on 14 October.
O God, in your providence you called Joseph Schereschewsky from his home in Eastern Europe to the ministry of this Church, and sent him as a missionary to China, upholding him in his infirmity, that he might translate the Holy Scriptures into languages of that land. Lead us, we pray, to commit our lives and talents to you, in the confidence that when you give your servants any work to do, you also supply the strength to do it; through Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
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