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.
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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