I'm thinking about the story of Jesus and Peter walking on the water, which we read this past Sunday (Matthew 14). Growing up I learned it as a cautionary tale. I don't know if I was actually taught this or if it's just how I read it but. Don't be like Peter; don't start wavering once you've made your declaration of faith, or else you will begin to sink. Looking at this story now, it has so much more hope. First of all, he is the only one to get out of the boat. The others can't even move against their fear, and eventually Peter will be rewarded for this boldness. And once he is out on the water, amidst impossible circumstances, he begins to doubt. But Christ pulls him up again. Before he chides Peter, he pulls him to the surface. Then I imagine him chuckling and saying, "Oh Peter. You have no reason to fear, for I am always here." This story does not say "strangle your doubts unless you want to drown." It says that when we find ourselves in situations that we can't believe and naturally begin to doubt, Christ will be there to catch us. It is not your job, or indeed within your ability, to control your faith. Instead, as it changes, know that Christ is there with you, to scoop you back up. Lean not on your own understanding, do not make the sturdiness of your faith an idol. Instead, remember how much a small, mustard sized faith can do, and keep walking.
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Sacred Heart Church, Glendale, NYC
(Source, Source)
Deus, qui nobis supérnam Ierúsalem
per temporále Ecclésiæ tuæ signum adumbráre voluísti,
da, quǽsumus, ut, huius participatióne sacraménti,
nos tuae grátiæ templum effícias,
et habitatiónem glóriæ tuæ íngredi concédas.
Per Christum.
O God, who chose to foreshadow for us
the heavenly Jerusalem
through the sign of Your Church on earth,
grant, we pray,
that, by our partaking of this Sacrament,
we may be made the temple of Your grace
and may enter the dwelling place of Your glory.
Through Christ our Lord.
Prayer After Communion, for the Feast of the Dedication of the Lateran Basilica
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Today, the Roman Catholic Church celebrates the Solemnity of the Ascension of the Lord. This event is included with the Holy Rosary as the Second Glorious Mystery.
That glorious event when the Risen Christ goes up to heaven to take His place at the right hand of the Father. In His exaltation, Christ receives sovereign authority and power over creation and all history.
Today also marks the celebration of World Communications Sunday. May we recognize ourselves as members of the one body of Christ, and see each other not as competitors, but as persons.
"Lord Jesus, You ascended into heaven; send us the promise the Father,
that we may be clothed with power from on high.
Your disciples were to be as wise as serpents and as simple as doves,
through Your Spirit teach us prudence and simplicity.
You are seated at the right hand of the Father, pray for us as our Priest,
and pray for us as our Head.
Grant that in every trial we may suffer with You,
and so be glorified with You."
-excerpt from the Liturgy of the Hours
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The Liturgy in the New Testament
Christ is Risen! Truly He is Risen!
A couple of months ago I went to my first Bible Study at my local parish. While the Bible Study was on the Book of Revelation, my priest briefly talked about how the Liturgy was present in the New Testament Church. This topic was interesting to me because today, outside of the Orthodox Church, I see all sorts of different worship styles. And so, I want to explore how the liturgy was practiced by the early church.
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Prior to the New Testament, there was liturgical worship in Israel. After Moses was given the Ten Commandments, God instructed him and the Jews to build an altar (Ex. 20:24-26). He also gave instructions on keeping the Sabbath (Ex. 23:10-13), the annual feasts (Ex. 23:14-19), and on different offerings and furnishings in the sanctuary (Ex. 25:1-40).
There are also instances of heavenly worship revealed in the Bible. In Isaiah 6:1-8, we see the angels worshipping God and in Revelation 4, we see heaven’s liturgy.
One thing that people sometimes forget is that Jesus and his apostles were Jews. The first Christians were Jews. They worshipped the same way the rest of the Jewish nation did, which was the tradition passed down since Moses and the Prophets. There are no doubts that Judaism has a liturgy, however, they doubt that Christianity does.
There are two key things that we have to understand in order to understand the liturgy in the New Testament. The first is to understand that in the Orthodox Church, the Lord Jesus Christ is our High Priest. And as our High Priest, He inaugurates the New Covenant and is “a priest forever” (Heb. 7:17, 21). As a priest, Christ serves liturgically, and by using the word “forever”, Paul suggests that He is serving continually in the heavenly tabernacle. Jesus is also called a liturgist in Hebrews 8:1-2: “Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.” In Greek, the word minister translates to “leitourgos” or “liturgist”. In order for Christian worship to be fully Christian, it must mirror the worship of Christ in heaven.
Christ also serves as the “Mediator of a better covenant” (Heb. 8:6). Similar to how the sacrifices in the Old Testament prefigured Christ’s sacrifice, the Eucharistic Feast also brings us to the fullness of the New Covenant offering, which was completed at the Cross and fulfilled in the Resurrection. Christ as the High Priest’s once for all offering of Himself (Heb. 7:27) at the heavenly altar is an offering we participate in during the Divine Liturgy.
The second thing that we have to understand is that the New Testament was written with the framework that “the early Church would meet in the Temple and Synagogue and put Christ in the center of what they did as Jews” ("Liturgical Worship in the New Testament”). When Christ died, He fulfilled the Law, not destroy it (Matt. 5:17). The Old Testament was “a type and shadow of the New as Hebrews teaches” ("Liturgical Worship in the New Testament”). So, the first Christians worshipped according to the pattern of the Law, but they viewed the worship as being directed to and fulfilled in Christ ("Liturgical Worship in the New Testament ).
There are numerous scriptural references of liturgy in the New Testament.Here are some of the references:
Acts 2:42 - in Greek is literally “the prayers”, referring to specific liturgical prayers.
Acts 5:42 - the apostles were continually in the Temple praying and teaching.
Acts 6:4 - the apostles appoint deacons so that they can devote themselves to “the prayers” and to the ministry of the word.
Acts 10:2-3 - Cornelius prayed continually and saw a vision at the 9th hour of the day (3 o’clock). In 10:9, Peter was praying at the 6th hour (noon). These times were all “liturgical hours of prayer”.
Acts 13:2 - As the apostles were “ministering” to the Lord, (literally, “as they were in the liturgy of the Lord”) and were fasting, the Holy Spirit came to them. The Holy Spirit said, “Now separate to Me Barnabas and Saul...” In this passage, we learn that these two apostles were called by God during worship and that the Holy Spirit speaks in a liturgical setting.
Acts 15:22,18:8,17 - the “leaders” mentioned are leaders of the synagogue, which were liturgical worship leaders.
Acts 18:7 - the “Worshipper of God”’s house was next to the synagogue.
Acts 16:25 - “After the Days of Unleavened Bread, Pentecost are mentioned. Paul says in 1 Cor. 16:8 that he will stay in Ephesus until Pentecost. The early Church kept a liturgical ‘church calendar’” ("Liturgical Worship in the New Testament”).
Acts 20:7 - Communion was held each Sunday.
Romans 16:16 - While a kiss of greeting was common during this time, the “holy kiss” was an element of Christian liturgy that signified that the people of God were reconciled to one another. This way, they could receive the Body and Blood of Christ in peace.
Ephesians 5:14 - This is an ancient baptismal hymn. Other preexisting hymns include 1 Tim. 3:16 and 2 Tim. 2:11-13.
Hebrews 8:2 - High Priest Jesus is a “minister” in the heavenly sanctuary.
Hebrews 13:10 - Paul states that they have an altar.
Revelations 1:10 - Many people believe that John saw his vision of Christ during the Sunday liturgy, because the Lord appeared to him “in the midst of the seven lampstands” (Rev. 1:13). Lampstands were found in the Christian sanctuary just like they were found in the Hebrew temple.
Even within the Early Fathers of the Church we find testimony of the Old Testament custom informing the liturgical life of the Church. And in the New Testament the Apostles still attended the Temple worship at the prescribed hours. Clement of Alexandria testifies that there were people who prayed at the 3rd, 6th, and 9th hours, and that there were people who prayed all the time (Clement). It was also custom to pray at sunrise and sunset (Clement). Tertullian mentions that the only command that while the only command we were given was that we should pray all the time, it was customary to offer prayer at the 3rd, 6th, and 9th hours, since Scripture deemed these more solemn than the rest (Tertullian).
The Divine Liturgy that we use today (Liturgy of St. John Chrysostom) is also filled with direct quotes or allusions to the Scripture. Depending on the readings for the day, on any Sunday the Matins and Liturgy will contain between 400-500 verses of Scripture ("Liturgical Worship in the New Testament”). One of the most notable ones is the Sanctus prayer, which has its origin in Isaiah 6:3.
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It’s so interesting to me that the early Church was a liturgical church. Growing up in the Orthodox church, I never fully appreciated the Divine Liturgy and the different church services. I used to think it was boring and something I was just forced to go to. When I went to my first Protestant service, I was genuinely shocked at how different it was. I’ve seen all sorts of services, but each time I went with my friends, something just felt off. Even when I didn’t fully understand the church, I felt as if something was wrong. So learning about how the early Church was a liturgical church helped me appreciate the Divine Liturgy a lot more. I feel like I’m actively worshipping like the early Christians did and worshipping like Christ did. I feel more connected to the Church and no longer feel like Divine Liturgy is just something I’m forced to go to.
May God bless you all and until next time!
- Joanna
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Sources:
Clement. “The Stromata, Book VII.” Early Christian Writings, http://www.earlychristianwritings.com/text/clement-stromata-book7.html.
“Liturgical Worship in the New Testament” Our Life in Christ from Ancient Faith Ministries, 29 November 2004, https://www.ancientfaith.com/podcasts/ourlife/liturgical_worship_in_the_new_testament
Tertullian. On Prayer. https://documentacatholicaomnia.eu/03d/0160-0220,_Tertullianus,_Adversus_Omnes_Haereses_%5bSpuria%5d_%5bSchaff%5d,_EN.pdf.
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“I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed by thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things
to thy pleasure and disposal.
And now, O glorious and blessed God,
Father, Son, and Holy Spirit,
thou art mine, and I am thine. So be it.
And the covenant which I have made on earth,
let it be ratified in heaven. Amen.”
John Wesley's Covenant Prayer, used throughout the Methodist churches, especially at the start of a new year.
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Images of Our Lady Queen of Martyrs Church, Forest Hills, NYC
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Qui domum oratiónis muníficus inhabitáre dignáris,
ut, grátia tua perpétuis fovénte subsídiis,
templum Spíritus Sancti ipse nos perfícias,
acceptábilis vitæ splendóre corúscans.
For in Your benevolence You are pleased
to dwell in this house of prayer
in order to perfect us as the temple of the Holy Spirit,
supported by the perpetual help of Your grace
and resplendent with the glory of a life acceptable to You.
Sed et visibílibus ædifíciis adumbrátam,
Christi sponsam Ecclésiam perénni operatióne sanctíficas,
ut, innumerábili prole mater exsúltans,
in glóriam tuam collocétur in cælis.
Year by year You sanctify the Church, the Bride of Christ,
foreshadowed in visible buildings,
so that, rejoicing as the Mother of countless children,
She may be given Her place in Your heavenly glory.
excerpt from the Preface prayer for the Feast of the Dedication of the Lateran Basilica
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