Parish Bulletin Inserts - or pithy bits of explanation

MAY THE WORD OF GOD DWELL IN YOU RICHLY

As Christians we are to be so close to God, so intimate with his wisdom that we are one with him. This means that we need to have a daily pattern of reading God's holy word that our lives may be conformed to his.

The question is how do we do this?

We need to read Scripture in the context of prayer, in conversation with God, asking his spirit to enlighten us with his ways. As Anglicans we have the great gift of our prayer book which is steeped in the Bible and the Christian witness over the centuries.

So as we settle down to read the Word of God daily, take out your prayer book (whether it be the BCP, AAPB or our latest APBA) and start as our church hopes all Anglicans will, with the daily prayers of the church. In the Prayer Book we are provided with daily morning and evening prayer for each day of the week. In APBA this section starts on page 383 and in AAPB on page 45. There is a verse or two of scripture to pull our minds to God then a canticle (a scriptural song) is provided. Having brought our minds to the Lord take out the Bible Societies Daily Bible Reading Plan and read the passage of scripture for that day (for help with the passage Scripture Union's Daily Bread is useful). Take time then to reflect on what God is saying to you through that passage. After some quiet time turn back to the prayer book and say the second canticle.

You may use the whole of the service as printed in the prayer book or use parts of it. In fact the morning and evening prayer is said in the church most days publically using the churches more detailed reading schedule, called the Lectionary ( which some parishioners do say at home, and is obtainable from the Christian Bookshop).

I hope you find this outline useful. BUT PLEASE, PLEASE, read your Bible as a daily source of guidance on the road to glory.

Fr Michael O'Brien SSC

Fr Michael O'Brien SSC

An Aumbry or Tabernacle is used to keep the consecrated bread and wine (the Body and Blood of Christ), so it may be used for devotion, but especially for the sick communions. It may also contain the Holy Oils for Baptism, Catechumens, and Healing. It is called a Tabernacle because it reminds us of Yahweh's journeying with the Israelites on their forty days in the desert. Yahweh had a 'tent of meeting' called a tabernacle, a tent where God's presence was with the people in a special place. That is why it is called this today. For us, as we journey with our Lord in our time, the Lord is present in this special place, reserved from our Eucharistic celebration.

As a security issue Tabernacles should be made of metal, under lock and key - in fact, in a safe with suitable decoration. This is so that the greatest presence we have of Jesus in our midst is not able to be violated or desecrated. Money, most precious to many people is put in a safe. The presence of Christ is most precious to Christians.

Fr Michael O'Brien SSC

The Eucharist - a sensual experience

We are told in John 1:14 "the Word became flesh and lived among us". In the Greek, this means his becoming flesh is an ongoing process. Therefore the Word (Jesus) is still becoming flesh in us. Our Lord Jesus Christ is present in the Eucharist, and if we are to encounter our Lord most effectively we should use the whole of our flesh/bodies and all its God given senses.

We hear the glory of God in his Word, proclaimed (not just read) from the Bible. The scriptures are explained and made clear to us. We add to the adoration of God by singing of his glory in songs of praise and care. We speak of our love for God, as a response to his love.

With our eyes we see the drama of God's love in Jesus, revealed through sign and symbol. The actions of the sanctuary party, the participation of the congregation reveal the drama. We see the different attire of clergy and people in the sanctuary reminding us of the past (what people wore in Jesus' day), and our future, the destiny we all have in heaven (Rev 7.14). What we see is different, we are in a different place, where the past intersects with the future in the present.

The sense of taste we use most clearly in receiving the body and blood of Jesus, through the bread and the wine.

The sense of touch is also important. We use the sense of touch when we share Jesus' peace with each other, and when we receive the sacrament in our hands.

Completing the worship experience we use the sense of smell. Most traditional worship includes this sense, though often forgotten today, while our general society overdoses us with different scents. Incense is still a Biblical part of our worship, found in Old Testament worship (to remind people of God's presence, his blessing and that prayers are being offered Ps 141.2, Lk 1.9), and in the New Testament: Rev 5.8.

Bishop John Bayton said "If we do not use all our senses in worship, then our worship is imperfect. 'The word was made [fully] flesh.' "

We use all our senses, and by this God speaks to us in the completeness of his gift to us of our bodies, that we may relate to him, and he to us, and we can then receive the gift of his new creation.

Fr Michael O'Brien SSC

This is a very ancient Christian sign. It was made by Christians to each other as a secret sign in the time of Roman persecution. It is the sign that every Christian is signed with in Baptism. Book of Common Prayer (1662) through to the recent prayer books all tell us to use this sign at baptism.

This very expressive symbol is a beautiful way to remember not only the great love God has for us, as expressed by His sacrifice on the cross, but also our response to His love.

When we cross ourselves we are acting out the greatest Christian Commandment. We are saying, 'I love You, Lord, with all my mind (touch head), with all my heart (touch lower chest), with all my soul (touch left shoulder), and with all my strength (touch right shoulder).'

In making the sign of the cross we are remembering that our sins are nailed to the cross, that in the cross we have new life in God. No cross, no resurrection!

Weldon Hardenbrook wrote: "And when temptation comes, or when our bodies want to take control with their passions, physically making the sign of the cross on our bodies brings the power of the cross into action - like an arrow released from a bow. Let's face it! We put the cross on our steeples, Bibles, neck chains, tombstones and everything else, and it's time to sign ourselves with it."

So when do we make the sign of the cross on our bodies? At the beginning of prayer, when we finish prayer, when we recall the gift of the resurrection, when we enter church, when we come to receive communion, when our sins are proclaimed forgiven, or when we receive a blessing. All of these are gifts of Jesus' crucifixion (his death and resurrection) his complete mediation on our behalf.

Fr Michael O'Brien SSC

Votive Candles

Candles are not simply in the church as a decoration. They have a purpose, either to give light for reading, or to signify a special action or place of devotion. Votive candles, or candles of prayer, remind us that God acts. Candles are symbols of the light of Christ and the new life in baptism.

Votive candles burn as a sign that a prayer has been offered in that place, that light has been shed in the darkness of the world. Prayer sheds the light and the hope of God's love and grace on a situation. The light of a candle reminds us of God's continuing action in our world, lighting our darkness.

Historically, candles were burnt in the temple and in the synagogues. Biblically, in the fire of a bush God revealed himself to Moses; fire by night lead God's people from slavery to freedom. So it is not surprising that Christians continued the tradition. Luke 12.49 "I came to bring fire to the earth, and how I wish it were already kindled!" John 1.5 "The light shines in the darkness, and the darkness did not overcome it."

We light candles of prayer recalling our baptism to be alive with the light of Christ and be lights in the darkness. Our candles' light reminds us and others of the joy of our light in Christ. We offer light to the Lord to heighten the spiritual light in us. We bring light that we may become a light, burning and shining for all to see - a sign of the fire of our love for the Lord and our neighbour. St Augustine said "One loving spirit sets another on fire." The candles we light in church do not stay there but are carried out into the world in us.

As we enter the church, light a candle, make the sign of the cross, offer the immediate prayer and then retire. Then recall the hope and light God brings to us, through us for our needs and the worlds needs.

Fr Michael O'Brien SSC

DON'T WORRY, BE HAPPY:

WE'RE ANGLICAN

The Anglican church is a great mixture of Christian expressions. Anyone can find a home here, as long as we accept divergence. "Charismatics, catholics, evangelicals, liberals- and with a few agnostics- we all co-exist (apart from the odd earth tremor) in a world-wide family which is renowned for its rich diversity and its ability to tolerate, and even celebrate, other points of view." [We do not presume: Richard Giles]

The Anglican church allows for great diversity. This is it's strength. While those who think that others, including themselves, need to be black and white on issues perceive this as a weakness. The truth is that the Christian faith has always had varieties of expression, and this continues.

[On this site] I have placed articles saying why certain things happen in church, some affect the way the whole service goes, others are various aspects of our personal devotion. The most important thing is that we know why we do things, Doing them from habit, 'because we saw someone else do it', really is not good enough. We need to have our reasons why these things affect us, and how they express the faith for us. But to say that we need not be aware of the majesty and beauty that is possible, when we use our total bodies in worship, is another thing.

We use the expressions of faith that have continued from the early church, and have been in use for centuries. And therefore we need to know why this Anglo-Catholic faith and practice is used now and how it is done.

The Anglican church is not the place for the lazy but for those who are willing to be challenged by the full gospel of our Lord Jesus Christ.

Don't worry, be happy; enjoy the richness of God's love for you personally. May our worship together, and your growing personal devotions encourage your life to be enriched.

Fr Michael O'Brien SSC

ADVENT WREATH

We use purple in this season as the colour of royalty (because Christ is our King), and serious self-examination (for Christ is our judge).

Long ago people in Northern Europe made the first wreaths, bending evergreen branches (a symbol of everlasting life), into a circle, which having no beginning and no end, representing eternity.

The wreath symbolises our eternal life in Christ; the four candles remind us that Christ is the Light of the World. From Advent Sunday one more candle is lit each week to tell us of the gradual revelation to Israel of the coming of Christ, linked to the number of weeks we have to wait before Christmas Day (when all are alight). As each candle is lit we are reminded of the different levels of revelation that have been given.

Advent 1 - The Patriarchs - we naturally focus on Abraham, our father in faith; and David, Jesus' ancestor in whose city he was born.

Advent 2 - The prophets - this gives us an opportunity to reflect on the way the birth of the Messiah was 'foretold'.

Advent 3 - John the Baptist - who proclaimed the Saviour.

Advent 4 - The Virgin Mary - who bore him in her womb.

Christmas Day - The Christ.

The third candle is sometimes a rose colour, a sign that Advent is half over. A large white candle is usually in the centre of the wreath, but not lit until Christmas. Some decorate the wreath with a purple ribbon to show the continuous thread of God's love that encircles all of life.

You may think of other meaningful ways to enhance your wreath, and the prayers you offer as you incorporate it into your lives - there is no one absolute right way. But all must point to God's glory.

Fr Michael O'Brien SSC

- Sources: The Advent Wreath (Forward Movement Publications) & The Promise of Glory (Church House Publishing and Mowbray) C of E

COMPASSROSE

The Church in Australia so often connected itself solely to England and not to the Church in Ireland, Scotland or Wales, that it continued to use as the symbol of the church the Flag of St George. But that has been realised to be ineffective as the Anglican Communion is much more that an offspring of England, especially today.

Then in 1988 the Anglican Communion (at the Lambeth Conference) as a whole adopted an emblem to represent the Anglican Church throughout the world. This is called the Compassrose. It was originally designed by Canon Edward West of New York. But the modern design comes from Giles Bloomfield.

The flag of St George has been placed at the centre in a shield, indicating the heart of the Communion from Canterbury. Around this is the inscription of John 8.32 'The truth shall make you free' in New Testament Greek, the language studied by all scholars in the Communion.

From this band radiates the points of the compass, the major divisions coloured in gold and blue and the minor divisions in green and gold. The compass reminds us that the spread of the Anglican communion is world-wide.

Above it all is a mitre, this emphasises the role of the episcopacy and apostolic order that is at the core of the Churches which make up the Communion.

Fr Michael O'Brien SSC

"Father" Part 1

Why do we address our clergy as 'Father'?

From the Biblical perspective people often quote to me Matthew 23:9 "call no one your father on earth, for you have one Father--the one in heaven." But there is a context, Matt 23.2-12 is saying people should not claim importance beyond the equality we all share God's eyes, whether as a Teacher, an Instructor (NRSV)/Leader (GNB) or a Father. No one on earth has supreme authority, yet we still have teachers (but none is the greatest teacher), we still have parental fathers (but none on earth is to think that they are the greatest father of all), we still have instructors (but none is supreme except God alone).

So when we come to the church and the use of the title 'Father' we are correct! When St Paul wrote about his relationship with Timothy it was as a father to a son Phil 2.22; when he spoke of Onesemus it was the same Philemon 1.10. 1 John 2.1 speaks of the people he is writing to as "my little children", the language of a father. But even more clearly St Paul in 1 Cor 4.15 says "Indeed, in Christ Jesus I became your father through the gospel."

Jesus was speaking of the lack of perfection we all share in our lives, while St Paul is speaking of the type of relationship we share with the leaders of our faith communities. Children grow, and become mature/equal with their parents, but there is still that respect that we are always to give to our fathers and mothers, so are we also to respect our clergy, our fathers/guides in the faith, leading the community of the faithful, the family of God here in this place.

This does not, as with our parental fathers, mean that the clergy are more perfect than us, but rather that God has placed certain people to be a guiding influence. It is not about authority but parental love and care to bring all to know the love of God.

The term Father expresses the close relationship we hope that we have in the faith, the parental love that is being expressed 1 Thess. 2:11-12. So there is no need to feel afraid to use it, as it is appropriate for Anglicans who have long valued the family relationship of care in the church, with its pastoral and teaching functions of its clergy.

Fr Michael O'Brien SSC

"Father" Part 2

St Paul in 1 Cor 4.15 says "in Christ Jesus I became your father through the gospel." This is the Biblical image of Christian leadership a loving parent, so from this we use the respectful title of 'Father'.

The term 'Father' was in Christian use before the many divisions of the Christian church. The early leaders in the church, following Jesus, are called the 'Early Church Fathers', the spiritual guides in the early days of the church were called Abba's, the Orthodox churches address their clergy 'Father' (strictly 'little father' reflecting being under God) and this is the right way to see clergy today. Clergy are pointers to God, not themselves perfect (they also are striving and failing to please Our Father) but they are God's guides and fathers on earth, reminding us of His constant love and presence.

In the past Anglican clergy have been addressed by their functional title, 'Vicar' 'Rector', 'Curate', 'Archdeacon', 'Canon'. While not wrong it seems today more appropriate to acknowledge their common leadership of the people of God, not emphasising their difference in position but their shared leadership under God. So the common title used for all priests is 'Father'.

The title of 'Reverend' is a generic title of the leader of any religious group. This title is given to religious leaders in the Buddhist, Islamic, Hindu and indeed any religious group. It is not a specific Christian title, unlike 'Father' expressing the specific Christian nature of the family of God.

'Pastor' is sometimes used in the modern context however I do not feel this is better but worse. In the Biblical image a pastor leads sheep, but sheep do not gain equality or develop into a mature status, unlike children. So I think this image is unhealthy.

The term Father is not about authority, but is about the close relationship we hope we have in the faith, the parental type of love that is being expressed in 1 Thess. 2:11-12. So there is no need to feel afraid to use it, as it is appropriate for Anglicans who have long valued the family relationship of care in the church, with its pastoral and teaching functions of its clergy.

Fr Michael O'Brien SSC