media1.razorplanet.com · Web view2014. 3. 25. · I believe that marriage is a sacred vocation....
17
The Apostles Post 26238 North Highway 59 Wauconda, Illinois We are a welcoming, compassionate community seeking to grow in Christ and express God’ s love for all, through worship, fellowship, service and prayer. FROM THE VICAR'S DESK (M. C. Gillette) Lent ends, Holy Week occurs, and Eastertide beings in April this year. If you are reading this, I assume you are familiar with Palm Sunday and Easter Sunday, and maybe Maundy Thursday and Good Friday. But is Palm Sunday the same as Passion Sunday? What does 'Maundy' mean? Why is 'Good' Friday 'Good'? Is 'Tuesday in Holy Week' different than a regular Tuesday? 'Wednesday in Easter Week' different than a regular Wednesday? Well, yes. No. Maybe. Who knows? Palm Sunday/Passion Sunday. Although 'Passion Sunday' originally referred to the 5 th Sunday in Lent and ' Palm Sunday' to what is in chronological terms the 6 th Sunday in Lent, and in liturgical terms the beginning of Holy Week (the week preceding Easter Sunday) , for the better part of 50 years now, the two days have been rather confusingly 'mooshed' together. In our Episcopal tradition, the day is properly referred to as 'Sunday of the Passion: Palm Sunday,' and we abandon ourselves to a wild ride which begins with waving APRIL 2014
Transcript of media1.razorplanet.com · Web view2014. 3. 25. · I believe that marriage is a sacred vocation....
FROM THE VICAR'S DESK (M. C. Gillette)
Lent ends, Holy Week occurs, and Eastertide beings in April this year. If you are reading this, I assume you are familiar with Palm Sunday and Easter Sunday, and maybe Maundy Thursday and Good Friday. But is Palm Sunday the same as Passion Sunday? What does 'Maundy' mean? Why is 'Good' Friday 'Good'? Is 'Tuesday in Holy Week' different than a regular Tuesday? 'Wednesday in Easter Week' different than a regular Wednesday? Well, yes. No. Maybe. Who knows?
Palm Sunday/Passion Sunday. Although 'Passion Sunday' originally referred to the 5th Sunday in Lent and ' Palm Sunday' to what is in chronological terms the 6th Sunday in Lent, and in liturgical terms the beginning of Holy Week (the week preceding Easter Sunday), for the better part of 50 years now, the two days have been rather confusingly 'mooshed' together. In our Episcopal tradition, the day is properly referred to as 'Sunday of the Passion: Palm Sunday,' and we abandon ourselves to a wild ride which begins with waving palms and shouts of 'Hosanna!' and ends with Jesus sealed in his tomb. While it might make sense to reserve Palm Sunday for the commemoration of Jesus' entry into Jerusalem and save the Passion readings which we have as our Gospel on Palm Sunday for their more natural place on Good Friday – well, that's not what happens.
In terms of (Western) church history, Passion Sunday was the traditional name of the 5th Sunday in Lent, marking the beginning of Passiontide. ('Passiontide' refers to the last two weeks of Lent, beginning on the 5th Sunday in Lent and running through Holy Saturday, the day prior to Easter Sunday. To help mark this particular period in the church year, it became customary for all crucifixes, pictures, and images in the church to be veiled in purple – the liturgical color for Lent – and for certain liturgical changes to be made in worship. Since 1969, the Roman Catholic church dropped Passion Sunday from their calendar and combined the observance with Palm Sunday. While draping crosses, etc., remains optional for Holy Week itself, there are no observances peculiar to the 2-week period as a whole. In English pre-Reformation practice, the Lenten array of unbleached linen gave place in Passiontide to a deep red ('oxblood' – distinct from the bright red of Pentecost and ordinations) as the liturgical color of choice, but in modern usage Lenten purple continues throughout, except on Palm Sunday, Maundy Thursday, and Good Friday.) The Roman Catholic church 'suppressed' the special designation of the 5th Sunday in Lent as 'Passion Sunday' in 1969. In the Church of England, the term 'Passion Sunday' was printed in the proposed 1928 Book of Common Prayer, and although this Prayer Book wasn't actually authorized until 1966, the term 'Passion Sunday' became widely used in the intervening years.
Palm Sunday, on the other hand, has been 'Palm Sunday' since at least since the 4th century, when the Roman (female) pilgrim Egeria witnessed a 'Palm Sunday Procession' in Jerusalem. The blessing of palms and, generally, some sort of 'procession' are distinctive ceremonies undertaken on this Sunday before Easter Sunday. A very elaborate rite for the blessing of the palms – which we have inherited as a liturgy entirely separate from the regular worship service on this day – developed during the Middle Ages. The history/politics of the Church of England being what they are, this blessing was abolished in 1549, and only in relatively recent times have members of the Anglican Communion been officially allowed to resume Palm blessing ceremonies.
'Tuesday in Holy Week.' Each of the days in Holy Week (the week just prior to Easter Sunday) and Easter Week (the week immediately following it) have 'propers' (lessons and collects) specifically appointed for them, under the presumption, I suppose, that we'll all be having daily Eucharist services during these two weeks. Now, of course, we can have Eucharist services each and every day of the church year (with the exception of Good Friday and Holy Saturday, when it's not considered appropriate), using either the propers appointed for Catherine of Siena, or Alcuin, Deacon and Abbot of Tours, or Bernard Mizeki, Martyr, or whatever Feast Day it happens to be, or – for those plain 'ol ordinary days – the lessons appointed for the Daily Office. But Holy Week and Easter Week, of course, have special significance for Christians. The propers for Holy and Easter Weeks don't change depending on whether we're in lectionary years A, B. or C – they are the same every year:
· (Palm Sunday!)
· Monday in Holy Week = Isaiah 42:1-9 / Psalm 36:5-11 / Hebrews 9:11-15 / John 12:1-11
· Tuesday in Holy Week = Isaiah 49:1-7 / Psalm 71:1-14 / 1 Corinthians 1:18-31 / John 12:20-36
· Wednesday in Holy Week = Isaiah 50:4-9a / Psalm 70 / Hebrews 12:1-3 / John 13:21-32
· Thursday in Holy Week = Maundy Thursday (There is a 'proper liturgy' for Maundy Thursday which we don't use) = Exodus 12:1-14 / Psalm 116:1, 10-17 / 1 Corinthians 11:23-26 / John 13:1-17, 31b-35
· Friday in Holy Week = Good Friday (There is a 'proper liturgy' for Good Friday – we don't use this, either) = Isaiah 52:13-53:12 / Hebrews 10:16-25 (or Hebrews 4:14-16; 5:7-9 / Psalm 22 / John 18:1-19:42
· Saturday in Holy Week = Holy Saturday (The Great Vigil of Easter is a separate service altogether) = Job 14:1-14 (or Lamentations 3:1-9, 19-24) / Psalm 31:1-4, 15-16 / 1 Peter 4:1-8 / Matthew 27:57-66 (or John 19:38-42)
· (Easter Sunday!)
· Monday in Easter Week = Acts 2:14, 22-32 / Psalm 16:8-11 (or 118:19-24) / Matthew 28:9-15
· Tuesday in Easter Week = Acts 2:36-41 / Psalm 33:18-22 (or 118:19-24 – yes, the same option as above) / John 20:11-18
· Wednesday in Easter Week = Acts 3:1-10 / Psalm 105:1-8 (or 118:19-24 – again) / Luke 24:13-35
· Thursday in Easter Week = Acts 3:11-26 / Psalm 8 (or 114 or 118:19-24 – kinda' makes you want to read it, doesn't it?) / Luke 24:36b-38
· Friday in Easter Week = Acts 4:1-12 / Psalm 116:1-8 (or – you guessed it – 118:19-24) / John 21:1-14
· Saturday in Easter Week = Acts 4:13-21 / Psalm 118:14-18 (or...118:19-24) / Mark 16:9-15, 20
Maundy Thursday. Maundy Thursday is the day on which we commemorate the Christ's institution of the Eucharist. Interestingly enough, its name does not come from anything related to Matthew, Mark, or Luke's depiction of the institution of the Eucharist, but from a liturgical element related to the foot washing ceremony (pedilavium) which comes from John's version of the 'last supper' – which he does not depict as a Eucharist in our 'bread-wine-do this in remembrance of me' sense.
After Jesus washes his disciples' feet in the 13th chapter of John, and tells them he is about to be betrayed, he says – or he would have said, if he'd been speaking Latin – 'Mandatum novum do vobis ut diligatis invicem sicut dilexi vos ut et vos diligatis invicem' – in other words, 'I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. '(John 13:34). 'Maundy' comes from the first word in the Latin version of this 'new commandment' – Mandatum.
As with many religious terms, symbols, and practices, calling this day 'Maundy' Thursday is far from a universal practice. In other places/traditions, it is known as Holy Thursday, Green Thursday, Sheer Thursday, Thursday of Mysteries, Covenant Thursday, and probably half a dozen other things. In our tradition, however, special ceremonies on this day have been undertaken since at least the 4th century. In England, our happy liturgical home, the 'love each other' command has been symbolically represented not only by the ritual of 'royal or other eminent people, or clergy' washing the feet of a number of poor people, but also by the distribution of gifts of money to a number of chosen recipients by the British sovereign.
---------------------------------------------------------------------------------------------------------------------------------------
HERE AND THERE (M. C. Gillette)
In this on-going article, we pull things from our various Diocesan calendars and church websites to see what’s going on around us. For more information about what's happening at the Diocesan Headquarters and the Cathedral of Saint James, you can always visit their websites: http://www.episcopalchicago.org or http://www.saintjamescathedral.org/ For a direct link to Diocesan and Cathedral events calendars, go to: http://www.episcopalchicago.org/our-diocese/calendars/
Bishop Lee Plans Sabbatical
+++++++++++++++++++++++++++++++++++++
March 05, 2014
Dear Friends,
As we approach the date of June 1 when marriage equality will become legal throughout the State of Illinois, and in light of Cook County's recent decision to allow same sex marriage to be entered legally in advance of that date, I write to offer some clarification on the role of clergy in this Diocese in officiating at the blessing of these unions.
As I wrote to you last November, clergy in the Diocese of Chicago are authorized to officiate at all legally contracted marriages. For purposes of the State of Illinois, clergy are authorized to witness and sign marriage licenses. For opposite sex couples, the marriage rite in The Book of Common Prayer is normally used for the blessing of the union. In the case of same sex couples, the rite authorized for provisional use by the General Convention, " The Witnessing and Blessing of a Lifelong Covenant ," is used. This rite provides that the bishop may authorize an adaptation of the Pronouncement to comply with requirements of the civil jurisdiction. Under these provisions therefore, I authorize the following for the Pronouncement:
Inasmuch as N. and N. have exchanged vows of love and fidelity
in the presence of God and the Church,
I now pronounce that they are married and bound together in a holy covenant,
as long as they both shall live. Amen.
I believe that marriage is a sacred vocation. The union of two persons in heart, body and mind is a school of holiness, a way of ordering our lives so that we might learn to be more faithful servants of Christ. I believe that the faithful, loving, and lifelong union of two persons--of the same sex or of opposite sexes--is capable of signifying the never failing love of God in Christ for the church and the world. Such unions can be sources and signs of grace, both for the couple and for the wider community. We need all of the sources and signs of grace we can get.
Thank you for your careful ministry in assisting all members of this church who are called to lifelong, covenanted relationships to celebrate their unions in holiness, fidelity and love.
In Christ,
Runners and volunteers wanted for June 6-7 Ragnar Relay
In June, Bishop Lee and 11 other members of the Diocese of Chicago will run the Ragnar Relay, a day-and-night-relay race from Madison, WI to Montrose Harbor, Chicago to raise funds for Episcopal Relief & Development. Now is the time to join the team! A Ragnar Team consists of 12 runners. During the relay, each person runs three legs of a 36-leg relay race. Each leg averages between 3-7 miles with the total amount of miles per runner averaging between 13-16 miles. Runners with varying levels of experience can run this race. When not running, team members travel the route together in two large vans. If you are interested in joining Bishop Lee on this relay race or would like to volunteer to help our team get across the finish line, please contact Jennifer Baskerville-Burrows, director of networking, via email as soon as possible.
New Bishop's Staff Members Named
The Diocese of Chicago is pleased to announce the appointment of three new members of the bishop's staff. The Rev. Andrea Mysen has been called as associate for ministries. She will work collaboratively to support congregations, search committees and vestries through a broad range of activities including recruitment and leadership development. She will also support ministries programs, including Thrive, Fresh Start and Total Ministry. Mysen joins the diocesan staff after more than eight years as rector of Trinity Episcopal in Highland Park, during which she served as co-chair of Congregations Commission and on Bishop and Trustees. She begins on March 10.
Karin Gutierrez joins us in a new role as administrative assistant for Operations. Gutierrez is a familiar face and voice to those who visit St. James Commons, having served as morning receptionist since August 2012. In her new role, her responsibilities will include supporting various functions in the operations and ministries departments. Karin began transitioning into her new role earlier this month.
Megan Krings has been hired as the assistant for Living Compass and the Nicholas Center. In this new role, Megan will work with the operations team and Living Compass staff to coordinate retreats and training events held at the Nicholas Center. Megan joins the diocese after four years as assistant registrar at Garrett-Evangelical Theological Seminary.
Upcoming Deadline for Bishop's Awards – Nominations due March 24 by 4 pm
There is still time to nominate someone for the 2014 Bishop's Award . This award recognizes and acknowledges lay Episcopalians or other people in the diocese who have made an outstanding achievement in service to the church, the broader community, or to the world. Nominations must be received by mail or electronically by 4 pm on Monday, March 24. Award recipients will be honored at the Bishop's Associates annual luncheon on Thursday, May 8 at St. James Commons. You can download a nomination form at www.episcopalchicago.org. For questions, please contact Monte Craig at 847.295.1521.
CROSSwalk to Work – Summer jobs program supports at-risk youth
What do Pepper Construction and Holy Comforter Preschool have in common? They're both hiring CROSSwalk to Work interns this summer. What began as a 2012 procession against youth violence is evolving in its second year with CROSSwalk to Work -- a pilot program to connect at-risk high school aged youth with summer jobs and mentorship. This summer we hope to connect 50 youth with 50 jobs. We're looking for employers who can hire one or more youth for 8-10 weeks this summer in an entry-level/low-skilled job. This is an opportunity to invest in young people's futures and the health and healing of our communities.
SOME CHURCHY STUFF (M. C. Gillette)
In this monthly article, we look at terms and definitions of things you might see or hear around church. Nothing fancy here – these entries are out of the Armentrout/Slocum An Episcopal Dictionary of the Church, sometimes supplemented by me, and sometimes simply copied directly. If something in particular piques your interest, let me know, and we’ll deal with it in more depth.
CHALCEDON, COUNCIL OF. This, I'll note right off the bat, is a geeky 'churchy stuff' month. Historic Ecumenical Councils. Heresies. Anathemas. Oh, my! Anyway, here we go. The Council of Chalcedon was the fourth – and, in the opinion of many Anglicans and most Protestants, last – of the great Ecumenical Councils. (Digression on Ecumenical Councils. From the earliest days of the church, it has relied on the decisions of councils called by recognized authorities to settle disputes over doctrine and discipline. When a council involves representative bishops from the whole church, it is called 'general.' When the decisions of a council are recognized by the whole church, it is called 'ecumenical', from the Greek word oikoumen, meaning 'inhabited world.' The terms 'general' and 'ecumenical' are not quite synonymous. For example, there was a Council in Ephesus in 449, sometimes referred to as the 'Robber Synod', that was 'general' but not 'ecumenical' because it was adjourned without giving the Roman delegation an opportunity to make their case and was therefore not accepted by the western church as legitimate. Seven councils are recognized as ecumenical by elements of both eastern and western churches, although only the first four mean much to Anglicans and liturgical Protestants: First Council of Nicaea (325), called to sort out the relationship between Jesus Christ and God the Father; First Council of Constantinople (381), which established the formula for expressing the doctrine of the Trinity and dealt with the divinity of the Holy Spirit; First Council of Ephesus (431), which decided against Nestorianism (a complicated teaching – as anything that deals with the nature of God is – which basically said there was a divine Jesus and a human Jesus and they both occupied the same body but they weren't the same. And that while Mary gave birth to the human Jesus, she had nothing to do with the Son of God; the Son of God popped into the Mary-born Jesus' body, sorta' like a demon possession, except on the side of the good guys.); Council of Chalcedon (451); Second Council of Constantinople (553), which dealt with more Nestorian trouble; the Third Council of Constantinople (680-681), which affirmed that Christ had both human and divine wills; and the Second Council of Nicaea (787) , which restored the veneration of icons in the wake of the Emperor Constantine V's decision in 753 that icons were idols and must be destroyed.) The Council of Chalcedon was convened by the Emperor Marcian, with the reluctant approval of Pope Leo the Great, in, appropriately enough, Chalcedon, a city of Bithynia in Asia Minor, on the Asian side of the Bosporus, in modern-day Istanbul. The Council of Chalcedon issued the 'Chalcedonian Definition,' which declared that Christ has two complete natures, Godhead and manhood, in one person, inseparably mushed up. The Chalcedonian Definition's careful wording took aim at several heresies all in one shot, establishing that 'one and the same Son, our Lord Jesus Christ' is 'at once truly God and truly man' (Latin, vere deus, vere homo), homoousios (of one substance) 'with the Father as regards his Godhead' (against Arianism) and 'with us as regards his humanity (against Apollinarianism), in two natures – 'without confusion, without change' (against Eutychianism), 'without separation, without division' (against Nestorianism). And Mary, bless her heart, is affirmed as God-bearer, not just human-boy-child-Jesus bearer. You say you want to read the Chalcedonian Definition yourself! Take heart. Would you like:
Latin?
Sequentes igitur sanctos patres, unum eundemque confiteri Filium et Dominum nostrum Jesum Christum consonanter omnes docemus, eundem perfectum in deitate et eundem perfectum in humanitate; Deum verum et hominem verum eundem ex anima rationali et corpore; consubstantialem Patri secundum deitatem, consubstantialem nobis eundem secundum humanitatem; 'per omnia nobis similem, absque peccato' (Heb. iv.): ante secula quidem de Patre genitum secundum deitatem; in novissimis autem diebus eundem propter nos et propter nostram salutem ex Maria virgine, Dei genitrice secundum humanitatem; unum eundemque Christum, filium, Dominum, unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseperabiliter agnoscendum: nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturæ, et in unam personam atque subsistentiam concurrente: non in duos personas partitum aut divisum, sed unum eundemque Filium et unigenitum, Deum verbum, Dominum Jesum Christum; sicut ante prophetæ de eo et ipse nos Jesus Christus erudivit et patrum nobis symbolum tradidit.
Greek?
πμενοι τονυν τος γοις πατρσιν να κα τν ατν μολογεν υν τν κριον μν ησον Χριστν συμφνως παντες κδιδσκομεν, τλειον τν ατν ν θετητι κα τλειον τν ατν ν νθρωπτητι, θεν ληθς κα νθρωπον ληθς τν ατν, κ ψυχς λογικς 65 65 Against Apollinaris, who denied that Christ had a ψυχ λογικ , anima rationalis , or νος, πνεμα , and who reduced the Incarnation to the assumption of a human body (σμα ) with an animal soul (ψυχ λογος ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. κα σματος, μοοσιον 66 66 μοοσιος , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. τ πατρ κατ τν θετητα, κα μοοσιον 67 67 μοοσιος , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. τν ατν μν κατ τν νθρωπτητα, κατ πντα μοιον μν χωρς μαρτας πρ ανων μν κ το πατρς γεννηθντα κατ τν θετητα, π σχτων δ τν μερν τν ατν δ μς κα δι τν μετραν σωτηραν κ Μαρας τς παρθνου τς θεοτκου κατ τν νθρωπτητα , 68 68 The predicate θεοτκος , the Bringer-forth of God, Dei genitrix (al. quæ Deum peperit , or even divini numinis creatrix ), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia: Θεν σαρκωθντα τεκοσα θεοτκος νομζεται. It is immediately after qualified by the phrase κατ τν νθρωπτητα (secundum humanitatem ), in distinction from κατ τν θετητα (secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus Christ; yet not of his eternal Godhead (the λγος σαρκος ), but of his incarnate person, or the Logos united to humanity (the λγος νσαρκος ). In like manner, the subject of the Passion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms θεοτκος , Dei genitrix , Deipara , mater Dei , which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as μτηρ ησο , or μτηρ το Κυρου (Luke i. 43). να κα τν ατν Χριστν, υν, κριον, μονογεν, κ δο φσεων [ν δο φσεσιν] , 69 69 ν δο φσεσιν , and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, κ δο φσεων , from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Understood in that sense, Dioscurus at the Council was very willing to accept the formula κ δο φσεων . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against κ , and insisted upon another formula with ν , which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 129) assert that κ is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb γνωρζειν (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into ν . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that ν δο φσεσιν was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression κ δο φσεσιν was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inexcusable crime of having taught ν δο φσεσιν διαιρτοις γνωρζεσθαι τν χριστν (see Mansi, Conc. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq. συγχτως, τρπτως , 70 70 συγχτως , inconfuse , and τρπτως , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ (σγχυσις ), and teaches an absorption of the former into the latter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ (μα φσις σνθετος ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the (θεοτκος is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was corruptible or incorruptible (hence the Phthartolaters, from φθαρτς and λτρης , and Aphthartodocetæ). διαιρτως, χωρστως 71 71 διαιρτως , indivise , χωρστως , inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of person, and to substitute for a real Incarnation a mere conjunction (συνφεια ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term θεοτκος , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica of Pope Leo, I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through 'the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Conc. Tom. V. pp. 1366–90 (Latin and Greek, with the different readings), Hardouin, Conc. Tom. II. pp. 290–300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335–346 (German and Latin), partly also in Denzinger, Enchir. p. 43. γνωριζμενον οδαμο τς τν φσεων διαφορς νρημνης δι τν νωσιν, σωζομνης δ μλλον τς διτητος κατρας φσεως κα ες ν πρσωπον κα μαν πστασιν συντρεχοσης, οκ ες δο πρσωπα μεριζμενον διαιρομενον, λλ να κα τν ατν υν κα μονογεν, θεν λγον, κριον ησον Χριστν καθπερ νωθεν ο προφται περ ατο κα ατς μς κριος Ιησος Χριστς ξεπαδευσε κα τ τν πατρων μν καραδδωκε σμβολον.
English?
Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance (homoousios) with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer (Theotokos); one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the Fathers has handed down to us.
Or, just look it up in your Book of Common Prayer, in the Historical Documents section, on page 864.
UPCOMING SERVICES – CHURCH OF THE HOLY APOSTLES – APRIL 2014
Sunday
Sunday of the Passion: Palm Sunday
Maundy Thursday Agape Meal/
IN OUR PARISH LIFE
STATIONS OF THE CROSS AND SOUP SUPPER: Stations of the Cross continues on Fridays during Lent. A simple Soup Supper begins at 6:30pm, with Stations of the Cross to follow. Come and partake of this Lenten practice, the origins of which date back to the 4th Century A.D.
SUPPER AND STORY LENTEN PROGRAM: All are welcomed on Wednesday, April 2 for the fourth Story and Supper gathering of the Lenten season. Pot Luck Supper begins at 6:30pm, followed by Gail Permenter, who will share her personal faith story at 7:15pm. On April 9, June Kramer will be our Storyteller. Please come and hear their stories.
MAUNDY THURSDAY AGAPE MEAL/FOOT WASHING/EUCHARIST: The Maundy Thursday service begins at 6:30pm with a Pot Luck Dinner to celebrate the institution of the Lord’s Supper. As the meal draws to a close, the Eucharist is celebrated and the stories of Judas, Salome (mother of James and John), John, Peter, Mary Magdelene, Thomas, and Mary (mother or Jesus) are told from their own unique perspectives. Please consider being a reader at this service- a sign-up sheet is in Lincoln Hall. Watching in the Garden of Repose immediately follows the service.
GOOD FRIDAY SERVICE: The Good Friday service begins at 7:00pm on Friday, April 18 in the Nave.
EASTER VIGIL AT MESSIAH LUTHERAN CHURCH: Holy Apostles is again partnering with Messiah Lutheran Church to celebrate The Easter Vigil. The service will begin at 7:00pm on Saturday, April 19 at Messiah Lutheran, located at 25225 W. Ivanhoe Rd, Wauconda. Mother Martha will be the preacher at the service this year.
EASTER SUNDAY SERVICE AT 9:30AM: There will be a single service on Easter Sunday at 9:30am, followed by a Festive Brunch to celebrate. Please bring a dish to pass.
BISHOP ANDERSON HOUSE: Tickets are now on sale for The Spring Gala to be held on Sunday, April 27, 6–9 p.m. at Nacional 27 (Corner of Orleans and Huron Streets, Chicago) What is on tap this year, you ask?? Incredible Latin food, specialty drinks and even a simple merengue dance lesson for everyone! Back by popular demand is a chance to win a Downton Abbey-style Feast, lovingly prepared and served by BAH staff and trustees. For your convenience, a bus will leave from St. Michael’s Church in Barrington. Tickets are $125 per person, and can be purchased at www.bishopandersonhouse.org . To sign up for bus transportation, please contact Ann Ryba at [email protected]
BOOK DISCUSSION GROUP: We are very excited to announce our selections for 2014! The Book group normally meets on the 4th Tuesday of the month at 7:30 pm, rotating among members' homes. We enjoy lively conversation, good food and wine, and outstanding fellowship. All we are missing is you! Please contact Lisa Earley if you would like more information. Here is what we are reading this year:
April 22 - Beautiful Boy (David Sheff) location TBD
May 27 - The Glass Castle (Jeannette Walls) location TBD
June 24 - The Deep End of the Ocean (Jacquelyn Mitchard) location TBD
July 22 - The Boy Who Harnessed the Wind (William Kamkwamba & Bryan Mealer) location TBD
August 26 - I Know This Much is True (Wally Lamb) location TBD
September 23 - Movable Feast (Ernest Hemingway) location TBD
October 28 - In the Time of the Butterflies (Julia Alvarez) location TBD
November 25 - Empty Mansions (Bill Dedman) location TBD
December 23 - Divergent (Veronica Roth) location TBD
SHAWL MINISTRY: Please join this hearty group of yarn warriors on the second and fourth Mondays each month at 7:00pm in Lincoln Hall. We knit, crochet and tie together prayer shawls and hats to be given away to people in need of comfort all over the world. Our shawls have been sent throughout the United States, and as far as the United Kingdom and Australia!
WAUCONDA/ISLAND LAKE FOOD PANTRY: The milk jug count for February was $129.18. In February the food pantry served 251 families which totaled 674 individuals. 11 families were new to the pantry. Please keep them in your prayers. There is a sign-up sheet in Lincoln Hall if you are interested in volunteering on Saturdays between 10 AM and 12 noon. If you have any questions please contact Rick or Marsha Fedor or email [email protected] .
RUN HOME CHICAGO- A Race to End Homelessness: The third annual 5K Run/Walk, sponsored by the Primo Center for Women and Children, will be held on Saturday, June 7 at Soldier Field. Proceeds will go to support local non-profit agencies that serve the homeless. Comedian Steve Harvey will serve as host this year. For more information please call 312-446-3144.
APRIL 2014 (See page 8 for Service Schedule.)
SUN
MON
TUE
WED
THU
FRI
SAT
1
2
April 03 Melissa Petersen April 04 Lynn and Wayne Chmiel
April 17 Jim Pinder April 29 Aline and Dean Denges
April 25 Jean Miller
26238 North Highway 59
Wauconda, Illinois 60084
Lent ends, Holy Week occurs, and Eastertide beings in April this year. If you are reading this, I assume you are familiar with Palm Sunday and Easter Sunday, and maybe Maundy Thursday and Good Friday. But is Palm Sunday the same as Passion Sunday? What does 'Maundy' mean? Why is 'Good' Friday 'Good'? Is 'Tuesday in Holy Week' different than a regular Tuesday? 'Wednesday in Easter Week' different than a regular Wednesday? Well, yes. No. Maybe. Who knows?
Palm Sunday/Passion Sunday. Although 'Passion Sunday' originally referred to the 5th Sunday in Lent and ' Palm Sunday' to what is in chronological terms the 6th Sunday in Lent, and in liturgical terms the beginning of Holy Week (the week preceding Easter Sunday), for the better part of 50 years now, the two days have been rather confusingly 'mooshed' together. In our Episcopal tradition, the day is properly referred to as 'Sunday of the Passion: Palm Sunday,' and we abandon ourselves to a wild ride which begins with waving palms and shouts of 'Hosanna!' and ends with Jesus sealed in his tomb. While it might make sense to reserve Palm Sunday for the commemoration of Jesus' entry into Jerusalem and save the Passion readings which we have as our Gospel on Palm Sunday for their more natural place on Good Friday – well, that's not what happens.
In terms of (Western) church history, Passion Sunday was the traditional name of the 5th Sunday in Lent, marking the beginning of Passiontide. ('Passiontide' refers to the last two weeks of Lent, beginning on the 5th Sunday in Lent and running through Holy Saturday, the day prior to Easter Sunday. To help mark this particular period in the church year, it became customary for all crucifixes, pictures, and images in the church to be veiled in purple – the liturgical color for Lent – and for certain liturgical changes to be made in worship. Since 1969, the Roman Catholic church dropped Passion Sunday from their calendar and combined the observance with Palm Sunday. While draping crosses, etc., remains optional for Holy Week itself, there are no observances peculiar to the 2-week period as a whole. In English pre-Reformation practice, the Lenten array of unbleached linen gave place in Passiontide to a deep red ('oxblood' – distinct from the bright red of Pentecost and ordinations) as the liturgical color of choice, but in modern usage Lenten purple continues throughout, except on Palm Sunday, Maundy Thursday, and Good Friday.) The Roman Catholic church 'suppressed' the special designation of the 5th Sunday in Lent as 'Passion Sunday' in 1969. In the Church of England, the term 'Passion Sunday' was printed in the proposed 1928 Book of Common Prayer, and although this Prayer Book wasn't actually authorized until 1966, the term 'Passion Sunday' became widely used in the intervening years.
Palm Sunday, on the other hand, has been 'Palm Sunday' since at least since the 4th century, when the Roman (female) pilgrim Egeria witnessed a 'Palm Sunday Procession' in Jerusalem. The blessing of palms and, generally, some sort of 'procession' are distinctive ceremonies undertaken on this Sunday before Easter Sunday. A very elaborate rite for the blessing of the palms – which we have inherited as a liturgy entirely separate from the regular worship service on this day – developed during the Middle Ages. The history/politics of the Church of England being what they are, this blessing was abolished in 1549, and only in relatively recent times have members of the Anglican Communion been officially allowed to resume Palm blessing ceremonies.
'Tuesday in Holy Week.' Each of the days in Holy Week (the week just prior to Easter Sunday) and Easter Week (the week immediately following it) have 'propers' (lessons and collects) specifically appointed for them, under the presumption, I suppose, that we'll all be having daily Eucharist services during these two weeks. Now, of course, we can have Eucharist services each and every day of the church year (with the exception of Good Friday and Holy Saturday, when it's not considered appropriate), using either the propers appointed for Catherine of Siena, or Alcuin, Deacon and Abbot of Tours, or Bernard Mizeki, Martyr, or whatever Feast Day it happens to be, or – for those plain 'ol ordinary days – the lessons appointed for the Daily Office. But Holy Week and Easter Week, of course, have special significance for Christians. The propers for Holy and Easter Weeks don't change depending on whether we're in lectionary years A, B. or C – they are the same every year:
· (Palm Sunday!)
· Monday in Holy Week = Isaiah 42:1-9 / Psalm 36:5-11 / Hebrews 9:11-15 / John 12:1-11
· Tuesday in Holy Week = Isaiah 49:1-7 / Psalm 71:1-14 / 1 Corinthians 1:18-31 / John 12:20-36
· Wednesday in Holy Week = Isaiah 50:4-9a / Psalm 70 / Hebrews 12:1-3 / John 13:21-32
· Thursday in Holy Week = Maundy Thursday (There is a 'proper liturgy' for Maundy Thursday which we don't use) = Exodus 12:1-14 / Psalm 116:1, 10-17 / 1 Corinthians 11:23-26 / John 13:1-17, 31b-35
· Friday in Holy Week = Good Friday (There is a 'proper liturgy' for Good Friday – we don't use this, either) = Isaiah 52:13-53:12 / Hebrews 10:16-25 (or Hebrews 4:14-16; 5:7-9 / Psalm 22 / John 18:1-19:42
· Saturday in Holy Week = Holy Saturday (The Great Vigil of Easter is a separate service altogether) = Job 14:1-14 (or Lamentations 3:1-9, 19-24) / Psalm 31:1-4, 15-16 / 1 Peter 4:1-8 / Matthew 27:57-66 (or John 19:38-42)
· (Easter Sunday!)
· Monday in Easter Week = Acts 2:14, 22-32 / Psalm 16:8-11 (or 118:19-24) / Matthew 28:9-15
· Tuesday in Easter Week = Acts 2:36-41 / Psalm 33:18-22 (or 118:19-24 – yes, the same option as above) / John 20:11-18
· Wednesday in Easter Week = Acts 3:1-10 / Psalm 105:1-8 (or 118:19-24 – again) / Luke 24:13-35
· Thursday in Easter Week = Acts 3:11-26 / Psalm 8 (or 114 or 118:19-24 – kinda' makes you want to read it, doesn't it?) / Luke 24:36b-38
· Friday in Easter Week = Acts 4:1-12 / Psalm 116:1-8 (or – you guessed it – 118:19-24) / John 21:1-14
· Saturday in Easter Week = Acts 4:13-21 / Psalm 118:14-18 (or...118:19-24) / Mark 16:9-15, 20
Maundy Thursday. Maundy Thursday is the day on which we commemorate the Christ's institution of the Eucharist. Interestingly enough, its name does not come from anything related to Matthew, Mark, or Luke's depiction of the institution of the Eucharist, but from a liturgical element related to the foot washing ceremony (pedilavium) which comes from John's version of the 'last supper' – which he does not depict as a Eucharist in our 'bread-wine-do this in remembrance of me' sense.
After Jesus washes his disciples' feet in the 13th chapter of John, and tells them he is about to be betrayed, he says – or he would have said, if he'd been speaking Latin – 'Mandatum novum do vobis ut diligatis invicem sicut dilexi vos ut et vos diligatis invicem' – in other words, 'I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. '(John 13:34). 'Maundy' comes from the first word in the Latin version of this 'new commandment' – Mandatum.
As with many religious terms, symbols, and practices, calling this day 'Maundy' Thursday is far from a universal practice. In other places/traditions, it is known as Holy Thursday, Green Thursday, Sheer Thursday, Thursday of Mysteries, Covenant Thursday, and probably half a dozen other things. In our tradition, however, special ceremonies on this day have been undertaken since at least the 4th century. In England, our happy liturgical home, the 'love each other' command has been symbolically represented not only by the ritual of 'royal or other eminent people, or clergy' washing the feet of a number of poor people, but also by the distribution of gifts of money to a number of chosen recipients by the British sovereign.
---------------------------------------------------------------------------------------------------------------------------------------
HERE AND THERE (M. C. Gillette)
In this on-going article, we pull things from our various Diocesan calendars and church websites to see what’s going on around us. For more information about what's happening at the Diocesan Headquarters and the Cathedral of Saint James, you can always visit their websites: http://www.episcopalchicago.org or http://www.saintjamescathedral.org/ For a direct link to Diocesan and Cathedral events calendars, go to: http://www.episcopalchicago.org/our-diocese/calendars/
Bishop Lee Plans Sabbatical
+++++++++++++++++++++++++++++++++++++
March 05, 2014
Dear Friends,
As we approach the date of June 1 when marriage equality will become legal throughout the State of Illinois, and in light of Cook County's recent decision to allow same sex marriage to be entered legally in advance of that date, I write to offer some clarification on the role of clergy in this Diocese in officiating at the blessing of these unions.
As I wrote to you last November, clergy in the Diocese of Chicago are authorized to officiate at all legally contracted marriages. For purposes of the State of Illinois, clergy are authorized to witness and sign marriage licenses. For opposite sex couples, the marriage rite in The Book of Common Prayer is normally used for the blessing of the union. In the case of same sex couples, the rite authorized for provisional use by the General Convention, " The Witnessing and Blessing of a Lifelong Covenant ," is used. This rite provides that the bishop may authorize an adaptation of the Pronouncement to comply with requirements of the civil jurisdiction. Under these provisions therefore, I authorize the following for the Pronouncement:
Inasmuch as N. and N. have exchanged vows of love and fidelity
in the presence of God and the Church,
I now pronounce that they are married and bound together in a holy covenant,
as long as they both shall live. Amen.
I believe that marriage is a sacred vocation. The union of two persons in heart, body and mind is a school of holiness, a way of ordering our lives so that we might learn to be more faithful servants of Christ. I believe that the faithful, loving, and lifelong union of two persons--of the same sex or of opposite sexes--is capable of signifying the never failing love of God in Christ for the church and the world. Such unions can be sources and signs of grace, both for the couple and for the wider community. We need all of the sources and signs of grace we can get.
Thank you for your careful ministry in assisting all members of this church who are called to lifelong, covenanted relationships to celebrate their unions in holiness, fidelity and love.
In Christ,
Runners and volunteers wanted for June 6-7 Ragnar Relay
In June, Bishop Lee and 11 other members of the Diocese of Chicago will run the Ragnar Relay, a day-and-night-relay race from Madison, WI to Montrose Harbor, Chicago to raise funds for Episcopal Relief & Development. Now is the time to join the team! A Ragnar Team consists of 12 runners. During the relay, each person runs three legs of a 36-leg relay race. Each leg averages between 3-7 miles with the total amount of miles per runner averaging between 13-16 miles. Runners with varying levels of experience can run this race. When not running, team members travel the route together in two large vans. If you are interested in joining Bishop Lee on this relay race or would like to volunteer to help our team get across the finish line, please contact Jennifer Baskerville-Burrows, director of networking, via email as soon as possible.
New Bishop's Staff Members Named
The Diocese of Chicago is pleased to announce the appointment of three new members of the bishop's staff. The Rev. Andrea Mysen has been called as associate for ministries. She will work collaboratively to support congregations, search committees and vestries through a broad range of activities including recruitment and leadership development. She will also support ministries programs, including Thrive, Fresh Start and Total Ministry. Mysen joins the diocesan staff after more than eight years as rector of Trinity Episcopal in Highland Park, during which she served as co-chair of Congregations Commission and on Bishop and Trustees. She begins on March 10.
Karin Gutierrez joins us in a new role as administrative assistant for Operations. Gutierrez is a familiar face and voice to those who visit St. James Commons, having served as morning receptionist since August 2012. In her new role, her responsibilities will include supporting various functions in the operations and ministries departments. Karin began transitioning into her new role earlier this month.
Megan Krings has been hired as the assistant for Living Compass and the Nicholas Center. In this new role, Megan will work with the operations team and Living Compass staff to coordinate retreats and training events held at the Nicholas Center. Megan joins the diocese after four years as assistant registrar at Garrett-Evangelical Theological Seminary.
Upcoming Deadline for Bishop's Awards – Nominations due March 24 by 4 pm
There is still time to nominate someone for the 2014 Bishop's Award . This award recognizes and acknowledges lay Episcopalians or other people in the diocese who have made an outstanding achievement in service to the church, the broader community, or to the world. Nominations must be received by mail or electronically by 4 pm on Monday, March 24. Award recipients will be honored at the Bishop's Associates annual luncheon on Thursday, May 8 at St. James Commons. You can download a nomination form at www.episcopalchicago.org. For questions, please contact Monte Craig at 847.295.1521.
CROSSwalk to Work – Summer jobs program supports at-risk youth
What do Pepper Construction and Holy Comforter Preschool have in common? They're both hiring CROSSwalk to Work interns this summer. What began as a 2012 procession against youth violence is evolving in its second year with CROSSwalk to Work -- a pilot program to connect at-risk high school aged youth with summer jobs and mentorship. This summer we hope to connect 50 youth with 50 jobs. We're looking for employers who can hire one or more youth for 8-10 weeks this summer in an entry-level/low-skilled job. This is an opportunity to invest in young people's futures and the health and healing of our communities.
SOME CHURCHY STUFF (M. C. Gillette)
In this monthly article, we look at terms and definitions of things you might see or hear around church. Nothing fancy here – these entries are out of the Armentrout/Slocum An Episcopal Dictionary of the Church, sometimes supplemented by me, and sometimes simply copied directly. If something in particular piques your interest, let me know, and we’ll deal with it in more depth.
CHALCEDON, COUNCIL OF. This, I'll note right off the bat, is a geeky 'churchy stuff' month. Historic Ecumenical Councils. Heresies. Anathemas. Oh, my! Anyway, here we go. The Council of Chalcedon was the fourth – and, in the opinion of many Anglicans and most Protestants, last – of the great Ecumenical Councils. (Digression on Ecumenical Councils. From the earliest days of the church, it has relied on the decisions of councils called by recognized authorities to settle disputes over doctrine and discipline. When a council involves representative bishops from the whole church, it is called 'general.' When the decisions of a council are recognized by the whole church, it is called 'ecumenical', from the Greek word oikoumen, meaning 'inhabited world.' The terms 'general' and 'ecumenical' are not quite synonymous. For example, there was a Council in Ephesus in 449, sometimes referred to as the 'Robber Synod', that was 'general' but not 'ecumenical' because it was adjourned without giving the Roman delegation an opportunity to make their case and was therefore not accepted by the western church as legitimate. Seven councils are recognized as ecumenical by elements of both eastern and western churches, although only the first four mean much to Anglicans and liturgical Protestants: First Council of Nicaea (325), called to sort out the relationship between Jesus Christ and God the Father; First Council of Constantinople (381), which established the formula for expressing the doctrine of the Trinity and dealt with the divinity of the Holy Spirit; First Council of Ephesus (431), which decided against Nestorianism (a complicated teaching – as anything that deals with the nature of God is – which basically said there was a divine Jesus and a human Jesus and they both occupied the same body but they weren't the same. And that while Mary gave birth to the human Jesus, she had nothing to do with the Son of God; the Son of God popped into the Mary-born Jesus' body, sorta' like a demon possession, except on the side of the good guys.); Council of Chalcedon (451); Second Council of Constantinople (553), which dealt with more Nestorian trouble; the Third Council of Constantinople (680-681), which affirmed that Christ had both human and divine wills; and the Second Council of Nicaea (787) , which restored the veneration of icons in the wake of the Emperor Constantine V's decision in 753 that icons were idols and must be destroyed.) The Council of Chalcedon was convened by the Emperor Marcian, with the reluctant approval of Pope Leo the Great, in, appropriately enough, Chalcedon, a city of Bithynia in Asia Minor, on the Asian side of the Bosporus, in modern-day Istanbul. The Council of Chalcedon issued the 'Chalcedonian Definition,' which declared that Christ has two complete natures, Godhead and manhood, in one person, inseparably mushed up. The Chalcedonian Definition's careful wording took aim at several heresies all in one shot, establishing that 'one and the same Son, our Lord Jesus Christ' is 'at once truly God and truly man' (Latin, vere deus, vere homo), homoousios (of one substance) 'with the Father as regards his Godhead' (against Arianism) and 'with us as regards his humanity (against Apollinarianism), in two natures – 'without confusion, without change' (against Eutychianism), 'without separation, without division' (against Nestorianism). And Mary, bless her heart, is affirmed as God-bearer, not just human-boy-child-Jesus bearer. You say you want to read the Chalcedonian Definition yourself! Take heart. Would you like:
Latin?
Sequentes igitur sanctos patres, unum eundemque confiteri Filium et Dominum nostrum Jesum Christum consonanter omnes docemus, eundem perfectum in deitate et eundem perfectum in humanitate; Deum verum et hominem verum eundem ex anima rationali et corpore; consubstantialem Patri secundum deitatem, consubstantialem nobis eundem secundum humanitatem; 'per omnia nobis similem, absque peccato' (Heb. iv.): ante secula quidem de Patre genitum secundum deitatem; in novissimis autem diebus eundem propter nos et propter nostram salutem ex Maria virgine, Dei genitrice secundum humanitatem; unum eundemque Christum, filium, Dominum, unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseperabiliter agnoscendum: nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturæ, et in unam personam atque subsistentiam concurrente: non in duos personas partitum aut divisum, sed unum eundemque Filium et unigenitum, Deum verbum, Dominum Jesum Christum; sicut ante prophetæ de eo et ipse nos Jesus Christus erudivit et patrum nobis symbolum tradidit.
Greek?
πμενοι τονυν τος γοις πατρσιν να κα τν ατν μολογεν υν τν κριον μν ησον Χριστν συμφνως παντες κδιδσκομεν, τλειον τν ατν ν θετητι κα τλειον τν ατν ν νθρωπτητι, θεν ληθς κα νθρωπον ληθς τν ατν, κ ψυχς λογικς 65 65 Against Apollinaris, who denied that Christ had a ψυχ λογικ , anima rationalis , or νος, πνεμα , and who reduced the Incarnation to the assumption of a human body (σμα ) with an animal soul (ψυχ λογος ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body. κα σματος, μοοσιον 66 66 μοοσιος , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. τ πατρ κατ τν θετητα, κα μοοσιον 67 67 μοοσιος , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature. τν ατν μν κατ τν νθρωπτητα, κατ πντα μοιον μν χωρς μαρτας πρ ανων μν κ το πατρς γεννηθντα κατ τν θετητα, π σχτων δ τν μερν τν ατν δ μς κα δι τν μετραν σωτηραν κ Μαρας τς παρθνου τς θεοτκου κατ τν νθρωπτητα , 68 68 The predicate θεοτκος , the Bringer-forth of God, Dei genitrix (al. quæ Deum peperit , or even divini numinis creatrix ), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia: Θεν σαρκωθντα τεκοσα θεοτκος νομζεται. It is immediately after qualified by the phrase κατ τν νθρωπτητα (secundum humanitatem ), in distinction from κατ τν θετητα (secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus Christ; yet not of his eternal Godhead (the λγος σαρκος ), but of his incarnate person, or the Logos united to humanity (the λγος νσαρκος ). In like manner, the subject of the Passion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms θεοτκος , Dei genitrix , Deipara , mater Dei , which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as μτηρ ησο , or μτηρ το Κυρου (Luke i. 43). να κα τν ατν Χριστν, υν, κριον, μονογεν, κ δο φσεων [ν δο φσεσιν] , 69 69 ν δο φσεσιν , and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, κ δο φσεων , from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Understood in that sense, Dioscurus at the Council was very willing to accept the formula κ δο φσεων . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against κ , and insisted upon another formula with ν , which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 129) assert that κ is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb γνωρζειν (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into ν . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that ν δο φσεσιν was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression κ δο φσεσιν was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inexcusable crime of having taught ν δο φσεσιν διαιρτοις γνωρζεσθαι τν χριστν (see Mansi, Conc. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq. συγχτως, τρπτως , 70 70 συγχτως , inconfuse , and τρπτως , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ (σγχυσις ), and teaches an absorption of the former into the latter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ (μα φσις σνθετος ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the (θεοτκος is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was corruptible or incorruptible (hence the Phthartolaters, from φθαρτς and λτρης , and Aphthartodocetæ). διαιρτως, χωρστως 71 71 διαιρτως , indivise , χωρστως , inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of person, and to substitute for a real Incarnation a mere conjunction (συνφεια ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term θεοτκος , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica of Pope Leo, I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through 'the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Conc. Tom. V. pp. 1366–90 (Latin and Greek, with the different readings), Hardouin, Conc. Tom. II. pp. 290–300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335–346 (German and Latin), partly also in Denzinger, Enchir. p. 43. γνωριζμενον οδαμο τς τν φσεων διαφορς νρημνης δι τν νωσιν, σωζομνης δ μλλον τς διτητος κατρας φσεως κα ες ν πρσωπον κα μαν πστασιν συντρεχοσης, οκ ες δο πρσωπα μεριζμενον διαιρομενον, λλ να κα τν ατν υν κα μονογεν, θεν λγον, κριον ησον Χριστν καθπερ νωθεν ο προφται περ ατο κα ατς μς κριος Ιησος Χριστς ξεπαδευσε κα τ τν πατρων μν καραδδωκε σμβολον.
English?
Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance (homoousios) with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer (Theotokos); one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the Fathers has handed down to us.
Or, just look it up in your Book of Common Prayer, in the Historical Documents section, on page 864.
UPCOMING SERVICES – CHURCH OF THE HOLY APOSTLES – APRIL 2014
Sunday
Sunday of the Passion: Palm Sunday
Maundy Thursday Agape Meal/
IN OUR PARISH LIFE
STATIONS OF THE CROSS AND SOUP SUPPER: Stations of the Cross continues on Fridays during Lent. A simple Soup Supper begins at 6:30pm, with Stations of the Cross to follow. Come and partake of this Lenten practice, the origins of which date back to the 4th Century A.D.
SUPPER AND STORY LENTEN PROGRAM: All are welcomed on Wednesday, April 2 for the fourth Story and Supper gathering of the Lenten season. Pot Luck Supper begins at 6:30pm, followed by Gail Permenter, who will share her personal faith story at 7:15pm. On April 9, June Kramer will be our Storyteller. Please come and hear their stories.
MAUNDY THURSDAY AGAPE MEAL/FOOT WASHING/EUCHARIST: The Maundy Thursday service begins at 6:30pm with a Pot Luck Dinner to celebrate the institution of the Lord’s Supper. As the meal draws to a close, the Eucharist is celebrated and the stories of Judas, Salome (mother of James and John), John, Peter, Mary Magdelene, Thomas, and Mary (mother or Jesus) are told from their own unique perspectives. Please consider being a reader at this service- a sign-up sheet is in Lincoln Hall. Watching in the Garden of Repose immediately follows the service.
GOOD FRIDAY SERVICE: The Good Friday service begins at 7:00pm on Friday, April 18 in the Nave.
EASTER VIGIL AT MESSIAH LUTHERAN CHURCH: Holy Apostles is again partnering with Messiah Lutheran Church to celebrate The Easter Vigil. The service will begin at 7:00pm on Saturday, April 19 at Messiah Lutheran, located at 25225 W. Ivanhoe Rd, Wauconda. Mother Martha will be the preacher at the service this year.
EASTER SUNDAY SERVICE AT 9:30AM: There will be a single service on Easter Sunday at 9:30am, followed by a Festive Brunch to celebrate. Please bring a dish to pass.
BISHOP ANDERSON HOUSE: Tickets are now on sale for The Spring Gala to be held on Sunday, April 27, 6–9 p.m. at Nacional 27 (Corner of Orleans and Huron Streets, Chicago) What is on tap this year, you ask?? Incredible Latin food, specialty drinks and even a simple merengue dance lesson for everyone! Back by popular demand is a chance to win a Downton Abbey-style Feast, lovingly prepared and served by BAH staff and trustees. For your convenience, a bus will leave from St. Michael’s Church in Barrington. Tickets are $125 per person, and can be purchased at www.bishopandersonhouse.org . To sign up for bus transportation, please contact Ann Ryba at [email protected]
BOOK DISCUSSION GROUP: We are very excited to announce our selections for 2014! The Book group normally meets on the 4th Tuesday of the month at 7:30 pm, rotating among members' homes. We enjoy lively conversation, good food and wine, and outstanding fellowship. All we are missing is you! Please contact Lisa Earley if you would like more information. Here is what we are reading this year:
April 22 - Beautiful Boy (David Sheff) location TBD
May 27 - The Glass Castle (Jeannette Walls) location TBD
June 24 - The Deep End of the Ocean (Jacquelyn Mitchard) location TBD
July 22 - The Boy Who Harnessed the Wind (William Kamkwamba & Bryan Mealer) location TBD
August 26 - I Know This Much is True (Wally Lamb) location TBD
September 23 - Movable Feast (Ernest Hemingway) location TBD
October 28 - In the Time of the Butterflies (Julia Alvarez) location TBD
November 25 - Empty Mansions (Bill Dedman) location TBD
December 23 - Divergent (Veronica Roth) location TBD
SHAWL MINISTRY: Please join this hearty group of yarn warriors on the second and fourth Mondays each month at 7:00pm in Lincoln Hall. We knit, crochet and tie together prayer shawls and hats to be given away to people in need of comfort all over the world. Our shawls have been sent throughout the United States, and as far as the United Kingdom and Australia!
WAUCONDA/ISLAND LAKE FOOD PANTRY: The milk jug count for February was $129.18. In February the food pantry served 251 families which totaled 674 individuals. 11 families were new to the pantry. Please keep them in your prayers. There is a sign-up sheet in Lincoln Hall if you are interested in volunteering on Saturdays between 10 AM and 12 noon. If you have any questions please contact Rick or Marsha Fedor or email [email protected] .
RUN HOME CHICAGO- A Race to End Homelessness: The third annual 5K Run/Walk, sponsored by the Primo Center for Women and Children, will be held on Saturday, June 7 at Soldier Field. Proceeds will go to support local non-profit agencies that serve the homeless. Comedian Steve Harvey will serve as host this year. For more information please call 312-446-3144.
APRIL 2014 (See page 8 for Service Schedule.)
SUN
MON
TUE
WED
THU
FRI
SAT
1
2
April 03 Melissa Petersen April 04 Lynn and Wayne Chmiel
April 17 Jim Pinder April 29 Aline and Dean Denges
April 25 Jean Miller
26238 North Highway 59
Wauconda, Illinois 60084
