As we anticipate the celebration of the Incarnation on Christmas Day, we inhabit the paradoxical nature of the Advent season with a kind of double vision. For, on the one hand, we are called to remember what it was like to live in the darkness of sin and lament our broken condition. Yet, we who confess Christ’s coming and saving work, remember with joyful confidence that Christ has already come and conquered sin, as well as long for the day he will come again in victory. We wait, not in ignorance, but in the knowledge of God’s plan which he has revealed to us. In this way, we are akin to those like Mary, Joseph, Zachariah, and all those who received the promises of God in faith and waited in true hope for the promised offspring of Abraham, the true king of Israel. 

This year, we invite you to participate in the season of Advent through the memorization of Scripture. Committing Scripture to memory not only brings us to a deeper understanding of the words themselves, but brings the Word of God into our bodies. Like Mary, who carried the Word of God in her womb, we too can carry the Word in our minds. Like Mary, we can expect in confidence the transforming power of this Word. As we meditate upon the selected passages and permit the words of Scripture to take root within us, let us pray as St. Bernard prayed in response to Mary’s humble and joyful receptivity to the Word of God:

“Let the Word, I pray, be to me, not as a word spoken only to pass away, but conceived and clothed in flesh, not in air, that he may remain with us. Let him be, not only to be heard with the ears, but to be seen with the eyes, touched with the hands and borne on the shoulders. Let the Word be to me, not as a word written and silent, but incarnate and living. That is, not traced with dead signs upon dead parchments but living impressed in human form upon my chaste womb; not by the tracing of a pen of lifeless reed, but by the operations of the Holy Spirit.”

May the Word of God dwell richly in us.

Select one or more of the passages provided for each week of Advent to commit to memory. At the end of each week, take a few minutes to prayerfully reflect using the questions provided below. We encourage you to adapt the Advent Challenge to include the children in your life by selecting a single verse or several verses from the listed passages. Prompt them to reflect on the passage they memorize and help them summarize what it teaches. 

Week 1

John 1:1-18

Psalm 42 

Psalm 130

Week 2

Ephesians 2:13-17

Psalm 80

Psalm 85

Week 3

Isaiah 35:3-6, 10

Psalm 126

Psalm 146

Week 4

1 John 3:7-12

Psalm 25

Psalm 136

Strategies for Memorization

• Copy out the passage onto a notecard to carry with you throughout your day. Revisit the passage several times a day, reading it aloud and reciting it phrase by phrase. Throughout the week, copy out the passage afresh, doing as much as you can by memory. 

• Find an audio recording of the passage and listen to it several times throughout your day. If you cannot find a suitable recording of the passage, use your phone to record yourself reading aloud the passage for memorization on voice memos app.

• Carefully read the passage from beginning to end. Reread the passage, marking out different sections of thought within the passage. In the margin summarize each section with a word of phrase. Then, identify the operative word of each sentence or phrase which underlies the logic or poetic development of the passage. 

• Memorize with a friend, spouse, or colleague. Reciting the passage aloud together, in turn, or by verse provides accountability, encouragement, and a space for you to experience God’s word together. 

• For young children, putting Scripture to song is a wonderful way to make the memorization of Scripture engaging and accessible.

Reflection Questions

1. What particular words or phrases have emerged as especially significant. Explore why these words have become important to you and your understanding. 

2. When have the verses and passages you’ve memorized resurfaced in your mind? Reflect on these occasions and the effect of the words of Scripture.

3. Consider the ways in which memorizing the words of Scripture have shaped your prayer life.

As Fr. Greg preached last week, the Anglican tradition celebrates the sainthood of all Christians as well as honors particular saints who, by God’s grace and power, built up the church through faithful devotion to God. All Saints Day, then, is a feast commemorating all the saints we honor throughout the year in addition to all the saints of Christ’s church. The reading from Ecclesiasticus (offered as an option for today’s reading) models for us the remembrance of both the great— those of prominence who “ruled in their kingdoms” or “spoke in prophetic oracles”— as well as those whose memory fades into the fabric of time (Eccl. 44:3). Even though these faithful have “become as though they had never been born” the singer from Ecclesiasticus declares that “these also were godly men, whose righteous deeds have not been forgotten” (44:9-10). For even if the memories of their faith and virtue have passed away here on earth, God has certainly not forgotten those righteous deeds done in his name. All Saints Day prompts us to remember the faithful and examine our own lives in light of their obedience.

This resource includes a brief reflection on the Eucharistic lectionary readings assigned for All Saints. Lectionary Readings & Reflection

Revelation 7:9-17

Psalm 149

Ephesians 1:11-23

Luke 6:20-36

Today’s Eucharistic lectionary readings draw from rich and complex passages of Scripture— each deserving of their own rigorous reflection. However, taken together, these passages prompt us to consider Christ’s victory in and through the lives of his people. As the description of the multitude before the throne of God in Rev. 7 most clearly represents this sense of victory, we’ll focus our attention here allowing the other lectionary readings to inform and fill out our understanding.

St. John writes, “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and people and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Rev. 7:9-10)

Having just received a vision of the 144,000 sealed by God on earth, St. John receives a vision of heaven in which he sees a “multitude” beyond numeration. The emphasis on both the greatness and diversity of the multitude echoes God’s promises that he would make Abraham into a great nation and that all the nations of the earth would receive blessing through him. If the children of faith are the true children of Abraham as St. Paul the Apostle claims in Romans, then this vision of the innumerable multitude is a kind of heavenly fulfillment of God’s promise. Furthermore, the Christ, coming through Israel, has brought the blessing of salvation to all people. Dressed in white robes symbolic of victory and waving palm branches in triumph, the throng declares the victory of God and the Lamb before prostrating in worship saying, “Amen! Blessing the glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen!” (7:11-12).

An elder then addresses St. John, identifying the multitude and where they come from: “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.” (7:14).

There are a variety of ways to interpret “the great tribulation,” but regardless of whether we interpret this “great tribulation” to refer to a specific persecution or the oppression and persecution of Christ’s people experienced throughout all history, two things remain true: first, that all Christians, by virtue of belonging to Christ and not the world, will experience some degree of tribulation, persecution, and oppression (John 15:18-20), and second, that these who are coming out of the great tribulation are a victorious multitude. Thus, this multitude having suffered on earth— whether in a particular or universal persecution— can represent the life of all who are victorious in Christ. 

Our Gospel reading from St. Luke briefly describes what these tribulations may look like and provides instruction on how we who are in Christ ought to respond: “Love your enemies” and “do good to those who hate you” (Lk. 6:27). Jesus reasons, “If you love those who love you, what benefit is that you? For even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same” (6:32-33). Those who are in Christ, however, being empowered by the Spirit of God, receive the power to love those who “curse,” “abuse,” and “strike” them. The victory of the saints, then, is an extension of the victory of God. 

The elder in Revelation continues, illustrating the heavenly victory, or the “inheritance” (to gesture to St. Paul’s Epistle to the Ephesians) of those who are in Christ:

“Therefore they are before the throne of God,

and serve him day and night in his temple;

and he who sits on the throne will shelter them with his presence.

They shall hunger no more, neither thirst anymore;

the sun shall not strike them, 

nor any scorching heat. 

For the Lamb in the midst of the throne will be their shepherd,

and he will guide them to springs of living water,

and God will wipe away every tear from their eyes.” (Rev. 7:15-17)

Laden with echoes from other passages of Scripture, this song begins by emphasizing how the saints dwell in the continuous presence of God. Whereas temple worship began and ended each day, the heavenly multitude serves God day and night. Here, in the continual presence of God, the saints shall no longer suffer hunger, thirst, or physical suffering. Now, the Lamb who was slain has become the shepherd, who leads his flock to “springs of living water” and comforts his people, removing each tear from their eyes. Jesus’ declaration of blessing for those who have suffered in the Gospel of Luke is fulfilled (Lk. 6:20-22). Those who were poor, hungry, grieved, and reviled are here satisfied and comforted by the Lamb, who is their shepherd. 

The psalm appointed for All Saints leads us to respond to what we have read in Revelation with praise and thanksgiving. For not only does the psalm exhort us to “praise,” “sing,” and “rejoice,” but summarizes the relationship between God and his people:

“For the LORD has pleasure in his people

and gives victory to those who are oppressed.” (Ps. 149:4)

Therefore, we praise God for giving us victory through the cross from the oppression of sin; we praise him for the victory he has given to his saints who have persevered in faith and suffered all manner of tribulation in obedience to Christ; and we praise him for the victory he will give to us by his power and grace that we too might triumph in faith.

Let us conclude by dwelling on St. Paul’s prayer for the Ephesians:

“…because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe…” (Eph. 1:15-19)

Paul prays that the Ephesians, having received the Holy Spirit who enlightens our hearts, will know three things: first, the hope to which he has called you, second, the riches of his glorious inheritance, and, third, the immeasurable greatness of his power. 

Our hope is for the victory of Christ in our lives, a hope that we may cultivate by seeing the victory of Christ in the lives of his saints. Our glorious inheritance, as illustrated in Revelation, is the presence of the Lamb himself, a presence which is already available to us in the Holy Eucharist, but which we shall enjoy continually in heaven. Finally, our victory in faithfulness reveals not our own power or spiritual excellence, but the “immeasurable greatness” of God’s power working in us to overcome and conform to the life of Christ in whom we have salvation. 

Collect for All Saints 

Take a minute to pause after reading the collect for All Saints and consider its meaning in light of the Scriptural readings. The collect for All Saints may be found on p. 633 of the BCP (2019) or below:

Almighty God, you have knit together your elect in one communion and fellowship in the mystical Body of your Son: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

Celebrating All Saints

Below are suggestions of additional ways you can observe All Saints individually, with your family, or with a friend.

1. Take time to consider the Christians who have been important to your own faith and formation. As you reflect on these individuals and how they blessed your life with the presence of God, offer a prayer of thanksgiving to God for bringing them into your life. You might even consider writing a brief note of gratitude to someone.

2. Peruse the Calendar of Holy Days and Commemorations beginning on p. 691 of the BCP (2019) and take a few minutes to learn about one of the saints whose story is unfamiliar to you. Consider: How did this saint uniquely model Christ-likeness? Where in my life can I embody this virtue more fully?

3. Learn a new hymn; some appropriate suggestions are listed here:

   • Around the Throne, A Glorious Band

   • I Sing a Song of the Saints of God

   • For All the Saints Who from Their Labors Rest

For the second time this week, we celebrate a special day in the Anglican Church known as a Red-Letter Feast. These are counted among the most important feasts of the year, and many of them celebrate the lives of apostles, disciples, and evangelists. Saturday, therefore, we celebrate the Feast of James the Great, one of several important people named “James” who were followers and witnesses to the life of Jesus Christ.

This James is known as James the Great (or Greater), James the Elder, and James, son of Zebedee. He and his brother John (who was also the writer of the Fourth Gospel) were early disciples of our Lord and left their father, Zebedee and his fishing business to follow Jesus. Both James and his brother, John, may have been well known for their tempers, too, since, together, they were nicknamed “Boanerges”, or “Sons of Thunder”.

This James, in the Roman Catholic Church is celebrated as the Patron Saint of Spain, and his remains are held in Santiago de Compostela in Galicia (Church of Saint James). His feast day is held yearly on July 25. The Acts of the Apostles records that James was executed by the sword. The Roman Catholic Church suggests that he was beheaded in Jerusalem in AD 44 (perhaps the weapon used for the beheading was, in fact, a sword). Since this James was martyred, the paraments and the vestments used in the church are colored red.

More about James the Great can be accessed from the GAFCON (Global Anglicans) website. One can read along while listening to the narrator. Go to: https://www.gafcon.org/devotion/eve-of-saint-james-the-apostle.

On Monday, June 29, the Anglican Church, as well as many other liturgical church denominations celebrate the Feast of Saint Peter and Saint Paul. This feast is not to be confused with other feast days that commemorate the activities in the lives of either saint. This particular feast is grounded in the martyrdom suffered by the two most important apostles in the life of the modern church. This specific commemoration is especially important in the Roman Catholic Church, since both Peter and Paul are the Patron Saints of the City of Rome.

Without both of these saints, it is difficult to imagine the subsequent spread of Christianity that took place after their death. Peter’s witness was particularly important to the Christian movement within the Jewish religion, while Paul was instrumental in spreading the Gospel to the Gentiles (non-Jews).

Peter was regarded as the first leader of the early church. The Gospels seem to suggest that he was often the spokesman for the disciples and may have held a special position of authority over them. Along with James the Just and John the Evangelist, Peter is portrayed as one of the chief pillars of the church. He also was present at key events in the life of Jesus. It was Peter who was instrumental in holding the disciples together after Jesus was crucified. After James was placed in charge of the Church at Jerusalem, Peter began the missionary phase of his life and eventually became the Bishop of Rome.

Paul, on the other hand, was probably regarded as the chief persecutor of the new Christian Church. Formerly known as Saul of Tarsus, his name is mentioned at the end of the Book of Acts, Chapter 7 during the stoning of the Deacon Stephen as the young man who, at his feet, the witnesses to the stoning laid their coats. Saul was converted to Christianity when he encountered the risen Christ on the road to Damascus, where he was planning to conduct the persecution of many more Christians.

While Peter was the leader of the Jewish Christians, it was Paul who acted as one of the prime missionaries to the Gentiles, possibly because many of the Christian Jews who had previously encountered him as a persecutor did not trust him or his motives. Thirteen of the twenty-seven books of the New Testament are attributed to Paul’s authorship, and his writings contribute greatly to today’s accepted Christian theology.

Christian tradition suggests that both Peter and Paul were martyred in Rome around AD 65 under the orders of Emperor Nero. Eusebius of Caesarea suggested that Peter was crucified upside down. It is suggested that St. Peter’s Basilica was built over the place where Peter died, and in 2013, bone fragments from the First Century were discovered there.

According to legend, Paul was beheaded, and his body is said to have been buried outside the walls of Rome. In 2002, a tomb was found outside the Basilica of Saint Paul that appears to be authentically his.

These two Saints, together, probably did more to spread the Christian religion than any other two individuals. Their efforts to spread the Gospel of Jesus Christ and their willingness to sacrifice their lives for the sake of their Lord should be examples for all Christians to follow. They devoted their very lives to their calling. May we try and do so, as well.

On Wednesday, June 24, many Christian denominations celebrate the Nativity of John the Baptist. This event is described in Chapter 24 of Luke’s Gospel.
Zechariah, a Jewish Priest, and his wife, Elizabeth, had no children and were beyond the normal age of childbearing. While serving in the Temple in Jerusalem, the Archangel Gabriel appears to Zechariah and tells him that he and his wife will, despite their old age, give birth to a child, and he is to be given the name “John.” When Zechariah refuses to believe the Angel’s message, he becomes unable to speak until the baby’s birth, and when he is asked to name the child, he writes “John.” He then recovers his speech and then is given the gift of prophecy and foretells the ministry of Jesus in the following canticle:
Blessed be the Lord, the God of Israel;
he has come to his people and set them free.
He has raised up for us a mighty savior,
born of the house of his servant David.
Through his holy prophets he promised of old
that he would save us from our enemies,
from the hands of all who hate us.
He promised to show mercy to our fathers
and to remember his holy covenant.
This was the oath he swore to our father Abraham:
to set us free from the hands of our enemies,
free to worship him without fear,
holy and righteous in his sight all the days of our life.
You, my child, shall be called the prophet of the Most High;
for you will go before the Lord to prepare his way,
to give his people knowledge of salvation
by the forgiveness of their sins.
In the tender compassion of our God
the dawn from on high shall break upon us,
to shine on those who dwell in darkness and the shadow of death,
and to guide our feet into the way of peace.

Elizabeth, as the Bible reveals, is the cousin of the Virgin Mary, and is told by the Angel Gabriel that her cousin is in her sixth month of pregnancy. Therefore, the Feast of the Nativity of John the Baptist is directly connected with the church’s anticipation of the coming Feast of Christmas.

This feast is kept in the Roman Catholic, Anglican, and Lutheran Churches while often ignored or given less prominence by reformed and free churches. The color used for church paraments and vestments is while, which indicates a celebratory mood.

John the Baptist, of course, is known as one who prepared the way for the ministry of Christ by preaching and baptizing in the wilderness. It was he who announced that Christ was in the world bringing the Kingdom of God to all who were willing to repent and believe His message. As Christians, we are called upon to also proclaim the message of Jesus Christ in both word and action. It is in our imitation of Christ and our love toward others that we are called upon to announce his coming again. As St. Frances supposedly advised, “Preach the Gospel at all times. When necessary, use words.”

Written by Fr. Steve Sterry, Associate Priest at Anglican Church of the Epiphany