(Transferred to April 26)
A disciple of Jesus, named Mark, appears in several places in the New Testament. If all references to Mark can be accepted as referring to the same person, we learn that he was the son of a woman who owned a house in Jerusalem. Mark may have been the young man who fled naked when Jesus was arrested in the Garden of Gethsemane. In his letter to the Colossians, Paul refers to “Mark the cousin of Barnabas,” who was with him in his imprisonment. Mark set out with Paul and Barnabas on their first missionary journey, but he turned back for reasons which failed to satisfy Paul (Acts 15:36– 40). When another journey was planned, Paul refused to have Mark with him. Instead, Mark went with Barnabas to Cyprus. The breach between Paul and Mark was later healed, and Mark became one of Paul’s companions in Rome, as well as a close friend of Peter’s.

An early tradition recorded by Papias, Bishop of Hieropolis in Asia Minor at the beginning of the second century, names Mark as the author of the Gospel bearing his name. This tradition, which holds that Mark drew his information from the teaching of Peter, is generally accepted. In his First Letter, Peter refers to “my son Mark,” which shows a close relationship between the two men (1 Peter 5:13).

The Church of Alexandria in Egypt claimed Mark as its first bishop and most illustrious martyr, and the great Church of St. Mark in Venice commemorates the disciple who progressed from turning back while on a missionary journey with Paul and Barnabas to proclaiming in his Gospel Jesus of Nazareth as Son of God, and bearing witness to that faith in his later life as friend and companion to the apostles Peter and Paul.

In the face of circumstances that distressed even a man of such tenderness and obedience to God as Joseph, he accepted the vocation of protecting Mary and being a father to Jesus. He is honored in Christian tradition for the nurturing care and protection he provided for the infant Jesus and his mother in taking them to Egypt to escape Herod’s slaughter of the innocents, and in rearing him as a faithful Jew at Nazareth. The Gospel according to Matthew pictures Joseph as a man of deep devotion, open to mystical experiences, and as a man of compassion, who accepted his God-given responsibility with gentleness and humility.

Joseph was a pious Jew, a descendant of David, and a carpenter by trade. As Joseph the Carpenter, he is considered the patron saint of the working man, one who not only worked with his hands, but taught his trade to Jesus. The little that is told of him is a testimony to the trust in God which values simple everyday duties, and gives an example of a loving husband and father.

In the nine days of waiting between Jesus’ Ascension and the Day of Pentecost, the disciples remained together in prayer. During this time, Peter reminded them that the defection and death of Judas had left the fellowship of the Twelve with a vacancy. The Acts of the Apostles records Peter’s proposal that “one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection” (Acts 1:21–22). Two men were nominated, Joseph called Barsabbas who was surnamed Justus, and Matthias. After prayer, the disciples cast lots, and the lot fell to Matthias, who was then enrolled with the eleven.

Scripture does not relate anything further about Matthias, but gives him as an example to Christians of one whose faithful companionship with Jesus qualifies him to be a suitable witness to the resurrection, and whose service is unheralded and unsung.

There are, however, several early Christian accounts of his mission and ministry, such as the second century text The Acts of Andrew and Matthias in Cannibal City. According to this account, immediately after the selection of Matthias, the apostles cast lots to determine which of them would take responsibility for which part of the world, and the unlucky Matthias was dispatched to a city of cannibals! Although an unabashedly fictionalized account, it is nevertheless an inspiring tale that shows Matthias being dealt the worst possible lot, and yet nevertheless responding to his call with equanimity, competence, and grace, which are the same qualities we see reflected in the canonical account that is given by Scripture.

From Lesser Feasts and Fasts 2018

Today’s feast is sometimes known as the Purification of Saint Mary the Virgin, and also as Candlemas. In the Eastern Church it has been called the Meeting of Christ with Simeon. Such a variety of names is ample testimony to the wealth of spiritual meaning that generations of Christians have discovered in this small incident.

The title, “The Presentation,” reminds us of the Jewish law (Exodus 13:2;22:29) that every firstborn son had to be dedicated to God in memory of the Israelites’ deliverance from Egypt, when the firstborn sons of the Egyptians died and those of Israel were spared.

When Mary placed her small son into the arms of Simeon, it was the meeting of the Old and New Dispensations. The old sacrifices, the burnt offerings and oblations, were done away; a new and perfect offering had come into the temple. God had provided himself a lamb for the burnt-offering (Genesis 22:8), his only Son. The offering was to be made once for all on the cross. At every Eucharist those who are in Christ recall that sinless offering and unite “themselves, their souls and bodies” with the self-oblation of their Lord and Savior.

It is traditional that candles are blessed on this day, for use throughout the rest of the year, which is why the feast is also sometimes known as “Candlemas”.

From Lesser Feasts and Fasts 2018

The name “Epiphany” is derived from a Greek word meaning “manifestation” or “appearing.” Anglican Prayer Books interpret the word with an alternative title, “The Manifestation of Christ to the Gentiles.” The last phrase, of course, is a reference to the story of the Magi from the East.

A Christian observance on January 6 is found as early as the end of the second century in Egypt. The feast combined commemorations of three events that were considered manifestations of the Incarnate Lord: the visit of the Magi, led by the star of Bethlehem; the Baptism of Jesus in the waters of the Jordan River; and Jesus’ first recorded miracle, the changing of water into wine at the wedding of Cana.

Epiphany is still the primary Feast of the Incarnation in Eastern churches, and the three-fold emphasis is still prominent. In the West, however, including Anglican churches, the story of the Magi has tended to overshadow the other two events. Modern lectionary reform, reflected in the 1979 Prayer Book, has recovered the primitive trilogy by setting the event of the Baptism as the theme of the First Sunday after the Epiphany in all three years, and by providing the story of the Miracle at Cana as the Gospel for the Second Sunday after the Epiphany in Year C.

It is a practice in some communities to bless chalk on Epiphany so that people may use it to bless their homes. Traditionally, the chalking is done above the lintel and takes this form: 20+C+M+B+18 - The letters are the abbreviation for the Latin phrase "Christus mansionem benedicat" - "Christ bless this house" (A second meaning and mnemonic device is “Caspar, Melchior, and Balthazar”, the traditional names for the Magi). The + signs represent the cross, and 20-18 is the year.

The following prayer is traditionally used for the blessing of chalk:
Loving God, bless this chalk which you have created, that it may be helpful to your people; and grant through the invocation of your 56 most Holy Name that we who use it in faith to write upon the door of our home the names of your holy ones Caspar, Melchior, and Balthazar, may receive health of body and protection of soul for all who dwell in or visit our home; through Jesus Christ our Lord. Amen.

From Lesser Feasts and Fasts, 2018

The designation of this day as the Feast of the Holy Name is new to the 1979 revision of the Book of Common Prayer. Previous Anglican Prayer Books called it the Feast of the Circumcision. January 1st is, of course, the eighth day after Christmas Day, and the Gospel according to Luke records that eight days after his birth the child was circumcised and given the name Jesus.

The Law of Moses required that every male child be circumcised on the eighth day from his birth (Leviticus 12:3); and it had long been the custom to make it a festive occasion, when family and friends came together to witness the naming of the child.

The early preachers of the Gospel lay stress on the name as showing that Jesus was a man of flesh and blood, though also the Son of God, who died a human death, and whom God raised from death (Acts 2:32; 4:12). The name “Jesus” was given to him, as the angel explained to Joseph, because he would “save his people from their sins” (Matthew 1:21) as the name means “Savior” or “Deliverer” in Hebrew.

Then, as now, people longed to be freed from evils: political, social, and spiritual. The name of Jesus calls to mind the true freedom that is ours through Jesus Christ.

The liturgical commemoration of the Circumcision is of Gallican origin, and a Council in Tours in 567 enacted that the day was to be kept as a fast day to counteract pagan festivities connected with the beginning of the new year. In the Roman tradition, January 1st was observed as the octave day of Christmas, and it was specially devoted to the Virgin Mary.

From Lesser Feasts and Fasts, 2018

Very probably a Hellenistic Jew, Stephen was one of the “seven men of good repute, full of the Spirit and of wisdom” (Acts 6:3), who were chosen by the apostles to relieve them of the administrative burden of “serving tables and caring for the widows.” By this appointment to assist the apostles, Stephen, the first named of those the New Testament calls “The Seven,” became the first to do what the Church traditionally considers to be the work and ministry of a deacon.

It is apparent that Stephen’s activities involved more than simply “serving tables,” for the Acts of the Apostles speaks of his preaching and performing many miracles. These activities led him into conflict with some of the Jews, who accused him of blasphemy, and brought him before the Sanhedrin. His powerful sermon before the Council is recorded in the seventh chapter of Acts. His denunciations of the Sanhedrin so enraged its members that, without a trial, they dragged him out of the city and stoned him to death.

Saul, later called Paul, stood by, consenting to Stephen’s death, but Stephen’s example of steadfast faith in Jesus, and of intercession for his persecutors, was to find fruit in the mission and witness of Paul after his conversion. The Christian community in Jerusalem, taking fright at the hostility of the Judean authorities, was scattered, so that for the first time the Gospel of Christ began to spread beyond Jerusalem.

From Lesser Feasts and Fasts, 2018

The Gospel according to John records several incidents in which Thomas appears, and from them we are able to gain some impression of the sort of man he was. When Jesus insisted on going to Judea, to visit his friends at Bethany, Thomas boldly declared, “Let us also go, that we may die with him” (John 11:16). At the Last Supper, he interrupted our Lord’s discourse with the question, “Lord, we do not know where you are going; how can we know the way?” (John 14:5).

And after Christ’s resurrection, Thomas would not accept the account of the other apostles and the women, until Jesus appeared before him, showing him his wounds. This drew from him the first explicit acknowledgment of Christ’s divinity, “My Lord and my God!” (John 20:28). Thomas appears to have been a thoughtful if rather literal-minded man, inclined to skepticism; but he was a staunch friend when his loyalty was once given. The expression “Doubting Thomas,” which has become established in English usage, is not entirely fair to Thomas. He did not refuse belief: he wanted to believe, but did not dare, without further evidence. Because of his goodwill, Jesus gave him a sign, though Jesus had refused a sign to the Pharisees. His Lord’s rebuke was well deserved: “Blessed are those who have not seen and yet believe” (John 20:29). The sign did not create faith; it merely released the faith that was in Thomas already.

According to an early tradition mentioned by Eusebius and others, Thomas evangelized the Parthians. Syrian Christians of Malabar, India, who call themselves the Mar Thoma Church, cherish a tradition that Thomas brought the Gospel to India.

Thomas’ honest questioning and doubt, and Jesus’ assuring response to him, have given many modern Christians courage to persist in faith, even when they are still doubting and questioning.

From Lesser Feasts and Fasts, 2018

Very little is known about the life of Nicholas, except that he suffered torture and imprisonment during the persecution under the Emperor Diocletian. It is probable that he was one of the bishops attending the Council of Nicaea in 325. According to popular tradition, he famously lost his temper at the council and punched the heretic Arius, but this story dates to more than 1,000 years after his death and is almost certainly apocryphal.

He was honored as a saint in Constantinople in the sixth century by the Emperor Justinian. His veneration also became immensely popular in the West after the supposed removal of his body to Bari, Italy, in the late eleventh century. In England, almost 400 churches were dedicated to him.

Nicholas is famed as the traditional patron of seafarers and sailors, and, more especially, of children. Many of the accounts of Nicholas’ life recount his habit of secret gift-giving to those in need, a tradition that many Christians have felt inspired to continue in his honor.

As a bearer of gifts to children, his name was brought to America by the Dutch colonists in New York, from whom he is popularly known as Santa Claus.

From Lesser Feasts and Fasts 2018

Most biographical notes on this Apostle begin “Andrew was Simon Peter’s brother,” and he is so described in the Gospels. Identifying Andrew as Peter’s brother makes it easy to know who he is, but it also makes it easy to overlook the fact of Andrew’s special gift to the company of Christ. The Gospel according to John tells how Andrew, a disciple of John the Baptist, was one of two disciples who followed Jesus after John had pointed him out, saying, “Behold the Lamb of God” (John 1:29). Andrew and the other disciple went with Jesus and stayed with him, and Andrew’s first act afterward was to find his brother and bring him to Jesus. We might call Andrew the first missionary in the company of disciples.

Though Andrew was not a part of the inner circle of disciples (Peter, James, and John), he is always named in the list of disciples, and appears prominently in several incidents. Andrew and Peter were fishermen, and Matthew’s Gospel records Jesus’ calling them from their occupation, and their immediate response to his call. Andrew was ALSO the disciple who brought the boy with the loaves and fishes to Jesus for the feeding of the multitude.

We hear little of Andrew as a prominent leader, and he seems always to be in the shadow of Peter. Eusebius, the Church historian, records his going to Scythia, but there is no reliable information about the end of his life. Tradition has it that he was fastened to an X-shaped cross and suffered death at the hands of angry pagans. Andrew is the patron saint of Scotland.

From Lesser Feasts and Fasts 2018

It is believed by many scholars that the commemoration of all the saints on November 1st originated in Ireland, spread from there to England, and then to the European continent. That it had reached Rome and had been adopted there early in the ninth century is attested by a letter of Pope Gregory IV, who reigned from 828 to 844, to Emperor Louis “the Pious,” urging that such a festival be observed throughout the Holy Roman Empire.

However, the desire of Christian people to express the intercommunion of the living and the dead in the Body of Christ by a commemoration of those who, having professed faith in the living Christ in days past, had entered into the nearer presence of their Lord, and especially of those who had crowned their profession with heroic deaths, was far older than the early Middle Ages. Gregory Thaumaturgus (the “Wonder Worker”), writing before the year 270, refers to the observance of a festival of all martyrs, though he does not date it. A hundred years later, Ephrem the Deacon mentions such an observance in Edessa on May 13; and the patriarch John Chrysostom, who died in 407, says that a festival of All Saints was observed on the first Sunday after Pentecost in Constantinople at the time of his episcopate. The lectionary of the East Syrians set a commemoration of all the saints on Friday in Easter week. On May 13, in the year 610, the Pantheon in Rome— originally a pagan temple dedicated to “all the gods”—was dedicated as the Church of St. Mary and All Martyrs.

All Saints’ Day is classed, in the Prayer Book of 1979, as a Principal Feast, taking precedence of any other day or observance. Among the seven so classified, All Saints’ Day alone may be observed on the following Sunday, in addition to its observance on its fixed date. It is one of the four days recommended in the Prayer Book (page 312) for the administration of Holy Baptism.

In the Gospel according to Matthew and in the Epistle to the Galatians, the James whom we commemorate today is called the Lord’s brother. Other writers, following Mark’s tradition, believe him to have been a cousin of Jesus. Certain apocryphal writings speak of him as a son of Joseph’s first wife. Whatever his relationship to Jesus—brother, half-brother, or cousin—James was converted after the resurrection. Eventually, he became Bishop of Jerusalem.

In the first letter to the Corinthians (15:7), Paul says that James was favored with a special appearance of the Lord before the ascension. Later, James dealt cordially with Paul at Jerusalem, when the latter came there to meet Peter and the other apostles. During the Council of Jerusalem, when there was disagreement about whether Gentile converts should be circumcised, James summed up the momentous decision with these words: “My judgment is that we should impose no irksome restrictions on those Gentiles who are turning to God” (Acts 15:19).

Eusebius, quoting from an earlier church history by Hegesippus, declares that James was surnamed “the Just.” He was holy, abstemious, did not cut his hair nor oil his body, and was continually on his knees in prayer, interceding for his people. “As many as came to believe did so through James,” says Hegesippus.

James’ success in converting many to Christ greatly perturbed some factions in Jerusalem. According to Hegesippus, they begged him to “restrain the people, for they have gone astray to Jesus, thinking him to be the Messiah…we bear you witness that you are just…Persuade the people that they do not go astray…we put our trust in you.” They then set James on the pinnacle of the temple, bidding him to preach to the multitude and turn them from Jesus. James, however, testified for the Lord. Thereupon, they hurled him from the roof to the pavement, and cudgeled him to death.

From Less Feasts and Fasts 2018

Luke was a Gentile, a physician, and one of Paul’s fellow missionaries in the early spread of Christianity through the Roman world. He has been identified as the writer of both the Gospel which bears his name, and its sequel, the Acts of the Apostles. He had apparently not known Jesus, but was clearly much inspired by hearing about him from those who had known him.

Luke wrote in Greek, so that Gentiles might learn about the Lord whose life and deeds so impressed him. In the first chapter of his Gospel, he makes clear that he is offering authentic knowledge about Jesus’ birth, ministry, death, and resurrection. The Gospel is not a full biography—none of the Gospels are—but a history of salvation.

Only Luke provides the very familiar stories of the annunciation to Mary, of her visit to Elizabeth, of the child in the manger, the angelic host appearing to shepherds, and the meeting with the aged Simeon. Luke includes in his work six miracles and eighteen parables not recorded in the other Gospels. In Acts he tells about the coming of the Holy Spirit, the struggles of the apostles and their triumphs over persecution, of their preaching of the Good News, and the conversion and baptism of other disciples, who would extend the church in future years.

Luke was with Paul apparently until the latter’s martyrdom in Rome. What happened to Luke after Paul’s death is unknown. Early tradition has it that he wrote his Gospel in Greece, and that he died at the age of eighty-four in Boeotia. Gregory of Nazianzus says that Luke was martyred, but this testimony is doubted by most scholars. In the fourth century, the Emperor Constantius ordered the supposed relics of Luke to be removed from Boeotia to Constantinople, where they could be venerated by pilgrims.

From Lesser Feasts and Fasts 2018

Friar and Deacon, 1226 Francis, the son of a prosperous merchant of Assisi, was born in 1182. His early youth was spent in harmless revelry and fruitless attempts to win military glory. Various encounters with beggars and lepers pricked the young man’s conscience, however, and he decided to embrace a life devoted to Lady Poverty. Despite his father’s intense opposition, Francis totally renounced all material values and devoted himself to serve the poor. In 1210, Pope Innocent III confirmed the simple Rule for the Order of Friars Minor, a name Francis chose to emphasize his desire to be numbered among the “least” of God’s servants.

The order grew rapidly all over Europe. But, by 1221, Francis had lost control of it, since his ideal of strict and absolute poverty, both for the individual friars and for the order as a whole, was found to be too difficult to maintain. His last years were spent in much suffering of body and spirit, but his unconquerable joy never failed. In his later years he was ordained as a deacon, but he resisted all efforts to persuade him to become a priest.

Not long before his death, during a retreat on Mount La Verna, Francis received, on September 14th, Holy Cross Day, the marks of the Lord’s wounds, the stigmata, in his own hands and feet and side. Pope Gregory IX, a former patron of the Franciscans, canonized Francis in 1228 and began the erection of the great basilica in Assisi where Francis is buried.

Of all the saints, Francis is perhaps the most popular and admired but probably the least imitated; few have attained to his total identification with the poverty and suffering of Christ. Francis left few writings; but, of these, his spirit of joyous faith comes through most truly in the “Canticle of the Sun,” which he composed at Clare’s convent of St. Damian’s.

The version in The Hymnal begins (The Hymnal 1982, #406; #407): Most High, omnipotent, good Lord, To thee be ceaseless praise outpoured, — 512 And blessing without measure. Let creatures all give thanks to thee And serve in great humility.

Lesser Feasts and Fasts 2018

The biblical word “angel” (Greek: angelos) means, literally, a messenger. Messengers from God can be visible or invisible, and may assume human or non-human forms. Christians have always felt themselves to be attended by helpful spirits—swift, powerful, and enlightening. Those beneficent spirits are often depicted in Christian art in human form, with wings to signify their swiftness and spacelessness, with swords to signify their power, and with dazzling raiment to signify their ability to enlighten. Unfortunately, this type of pictorial representation has led many to dismiss the angels as “just another mythical beast, like the unicorn, the griffin, or the sphinx.”

Of the many angels spoken of in the Bible, only four are called by name: Michael, Gabriel, Uriel, and Raphael. The Archangel Michael is the powerful agent of God who wards off evil from God’s people, and delivers peace to them at the end of this life’s mortal struggle. “Michaelmas,” as his feast is called in England, has long been one of the popular celebrations of the Christian Year in many parts of the world.

Michael is the patron saint of countless churches, including Mont Saint-Michel, the monastery fortress off the coast of Normandy that figured so prominently in medieval English history, and Coventry Cathedral, England’s most famous modern church building, rising from the ashes of the Second World War

Lesser Feasts and Fasts 2018

The honor paid to Mary, the Mother of Jesus Christ, goes back to the earliest days of the Church. Two Gospels tell of the manner of Christ’s birth, and the familiar Christmas story testifies to the Church’s conviction that he was born of a virgin. In Luke’s Gospel, we catch a brief glimpse of Jesus’ upbringing at Nazareth, when the child was in the care of his mother and her husband Joseph.

During Jesus’ ministry in Galilee, we learn that Mary was often with the other women who followed Jesus and ministered to his needs. At Calvary, she was among the little band of disciples who kept watch at the cross. After the resurrection, she was to be found with the Twelve in the upper room, watching and praying until the coming of the Spirit at Pentecost.

Mary was the person closest to Jesus in his most impressionable years, and the words of the Magnificat, as well as her courageous acceptance of God’s will, bear more than an accidental resemblance to the Lord’s Prayer and the Beatitudes of the Sermon on the Mount.

Later devotion has claimed many things for Mary beyond the brief description that is given in Holy Scripture. What we can believe is that one who stood in so intimate a relationship with the incarnate Son of God on earth must, of all human beings, have the place of highest honor in the eternal life of God. A paraphrase of an ancient Greek hymn expresses this belief in very familiar words: “O higher than the cherubim, more glorious than the seraphim, lead their praises, alleluia.” 

From: “Lesser Feasts and Fasts 2018”

Mary of Magdala near Capernaum was one of several women who followed Jesus and ministered to him in Galilee. The Gospel according to Luke records that Jesus “went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the Twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out…” (Luke 8:1–2). The Gospels tell us that Mary was healed by Jesus, followed him, and was one of those who stood near his cross at Calvary.

It is clear that Mary Magdalene’s life was radically changed by Jesus’ healing. Her ministry of service and steadfast companionship, even as a witness to the crucifixion, has, through the centuries, been an example of the faithful ministry of women to Christ. All four Gospels name Mary as one of the women who went to the tomb to mourn and to care for Jesus’ body. Her weeping for the loss of her Lord strikes a common chord with the grief of all others over the death of loved ones. Jesus’ tender response to her grief—meeting her in the garden, revealing himself to her by calling her name—makes her the first witness to the risen Lord. She is given the command, “Go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God” (John 20:17). As the first messenger of the resurrection, she tells the disciples, “I have seen the Lord” (John 20:18).

In the tradition of the Eastern Church, Mary is considered “equal to the apostles” and “apostle to the apostles”; and she is held in veneration as the patron saint of the great cluster of monasteries on Mount Athos.

Peter and Paul, the two greatest leaders of the early church, are commemorated separately, Peter on January 18, for his confession of Jesus as the Messiah, and Paul on January 25, for his conversion, but they are commemorated together on June 29 in observance of the tradition of the Church that they both died as martyrs in Rome during the persecution under Nero in 64.

Paul, the well-educated and cosmopolitan Jew of the diaspora, and Peter, the uneducated fisherman from Galilee, had differences of opinion in the early years of the church concerning the mission to the Gentiles. More than once, Paul speaks of rebuking Peter for his continued insistence on Jewish exclusiveness; yet their common commitment to Christ and the proclamation of the Gospel proved stronger than their differences; and both eventually carried that mission to Rome, where they were martyred. According to tradition, Paul was granted the right of a Roman citizen to be beheaded by a sword, but Peter suffered the fate of his Lord, crucifixion, though with head downward.

A generation after their martyrdom, Clement of Rome, writing to the church in Corinth, probably in the year 96 says: “Let us come to those who have most recently proved champions; let us take up the noble examples of our own generation. Because of jealousy and envy the greatest and most upright pillars of the church were persecuted and competed unto death. Let us bring before our eyes the good apostles—Peter, who because of unrighteous jealousy endured not one or two, but numerous trials, and so bore a martyr’s witness and went to the glorious place that he deserved. Because of jealousy and strife Paul pointed the way to the reward of endurance; seven times he was imprisoned, he was exiled, he was stoned, he was a preacher in both East and West, and won renown for his faith, teaching uprightness to the whole world, and reaching the farthest limit of the West, and bearing a martyr’s witness before the rulers, he passed out of the world and was taken up into the holy place, having proved a very great example of endurance.” 

Prayer:
Almighty God, whose blessed apostles Peter and Paul glorified you by their martyrdom: Grant that your Church, instructed by their teaching and example, and knit together in unity by your Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who lives and reigns with you, in the unity of the same Spirit, one God, now and for ever. Amen.

Lessons and Psalm
Ezekiel 34:11–16
Psalm 87 2
Timothy 4:1–8
John 21:15–19

From: “Lesser Feasts and Fasts 2018”

John the Baptist, the prophet, and forerunner of Jesus, was the son of elderly parents, Elizabeth and Zechariah, and according to the Gospel of Luke, he was related to Jesus on his mother’s side. His birth is celebrated six months before Christmas Day, since, according to Luke, Elizabeth became pregnant six months before the angel Gabriel appeared to Mary.

John figures prominently in all four Gospels, but the account of his birth is given only in the Gospel according to Luke. His father, Zechariah, a priest of the Temple at Jerusalem, was struck speechless because he doubted a vision foretelling John’s birth. When his speech was restored, Zechariah uttered a canticle of praise, the Benedictus, which is one of the canticles used in the Daily Office, traditionally at Morning Prayer.

John lived ascetically in the desert. He was clothed with camel’s hair, with a leather belt, and ate locusts and wild honey. He preached repentance, and called upon people to prepare for the coming of the Kingdom and of the Messiah, baptizing his followers to signify their repentance and new life. Jesus himself was baptized by John in the Jordan River.

John is remembered during Advent as a prophet, and at Epiphany as the baptizer of Jesus. The Gospel according to John quotes the Baptist as saying to his followers that Jesus is the Lamb of God, and prophesying, “He must increase, but I must decrease”

Prayer for the day:
Almighty God, by whose providence your servant John the Baptist was wonderfully born, and sent to prepare the way of your Son our Savior by preaching repentance: Make us so to follow his teaching and holy life, that we may truly repent according to his preaching; and, following his example, constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons and Psalm
Isaiah 40:1–11
Psalm 85
Acts 13:14b–26
Luke 1:57–80

From: “Lesser Feasts and Fasts 2018”

“Joseph, a Levite born in Cyprus, whom the apostles called Barnabas (which means son of encouragement), sold a field he owned, brought the money, and turned it over to the apostles” (Acts 4:36– 37). This first reference in the New Testament to Barnabas introduces one whose missionary efforts would cause him to be called, like the Twelve, an apostle.

As a Jew of the diaspora, Barnabas had much in common with Paul. When Paul came to Jerusalem after his conversion, the disciples were afraid to receive him. It was Barnabas who brought Paul to the apostles, and declared to them how, on the road to Damascus, Paul had seen the Lord, and had preached boldly in the name of Jesus (Acts 9:27). Later, Barnabas, having settled in Antioch, sent for Paul to join him in leading the Christian church in that city.

Barnabas and Paul were sent by the disciples in Antioch to carry famine relief to the church in Jerusalem. Upon their return, the church in Antioch sent them on their first missionary journey beginning at Cyprus. At Lystra in Asia Minor, the people took them to be gods, supposing the eloquent Paul to be Mercury, the messenger of the gods, and Barnabas to be Jupiter, the chief of the gods, a testimony to the commanding presence of Barnabas.

The association of Barnabas and Paul was broken, after their journey, by a disagreement about Mark, who had left the mission to return to Jerusalem. After attending the Council of Jerusalem with Barnabas, Paul made a return visit to the churches that he and Barnabas had founded in Asia Minor. Barnabas and Mark went to Cyprus, where Barnabas is traditionally honored as the founder of the church. Tradition has it that he was martyred at Salamis in Cyprus.

Prayer for the day:
Grant, O God, that we may follow the example of your faithful servant Barnabas, who, seeking not his own renown but the wellbeing of your Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons and Psalm
Isaiah 42:5–12
Psalm 112
Acts 11:19–30; 13:1–3
Matthew 10:7–16