The Franciscian

The Franciscan
The mission of St. Francis Anglican Church is to
uphold and make known the Faith delivered once for all TO the Saints,
Catholic and Apostolic in the Anglican Tradition
Volume 2 Number 5
September-October 2010
Portland, Oregon
The Third Ecumenical Creed, Quicumque vult
From Wikipedia, edited by Rob Perry
This creed, better known as the Athanasian Creed, was once said nineteen times a year
in Anglican usage. To our modern ears this
creed is unnecessarily long and repetitive and
has the sound of a legal or theological argument. It is to be hoped that by reading this article it may be less of a burden.
T
he Athanasian Creed (Quicumque
vult) is a Christian statement of belief, focusing on Trinitarian doctrine and Christology. The Latin name of
the creed, Quicumque vult, is taken from
the opening words “Whosoever wishes.”
The Athanasian Creed has been used by
Christian churches since the sixth century
AD. It is the first creed in which the equality of the three persons of the Trinity is
explicitly stated, and differs from the Nicene-Constantinopolitan and Apostles’
Creeds in the inclusion of anathemas, or
condemnations of those who disagree
with the Creed.
Widely accepted among Western
Christians, including the Roman Catholic
Church, the Anglican Communion, and
most liturgical Protestant denominations,
the Athanasian Creed has been used in
public worship less and less frequently.
The creed has never gained much acceptance among Eastern Christians.
The Origin
A medieval account credited Athanasius of Alexandria, the famous defender
of Nicene theology, as the author of the
Creed. According to this account, Athanasius composed it during his exile in Rome,
and presented it to Pope Julius as a witness to his orthodoxy. This traditional
attribution of the Creed to Athanasius was
first called into question in 1642 by Dutch
Around the Parish (
)
Calendar
Chad Hart’s Ordination to the Deaconate
Christianity in Britain
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5
4
4
Protestant theologian G.J. Voss, and it has
since been widely accepted by modern
scholars that the creed was not authored
by Athanasius. Athanasius' name seems to
have become attached to the creed as a
sign of its strong declaration of Trinitarian faith.
SHIELD OF THE TRINITY
Doctrine of the Trinity
The Athanasian Creed is usually divided into two sections: lines 1-28 addressing the doctrine of the Trinity, and lines
29-44 addressing the doctrine of Christology. Enumerating the three persons of the
Trinity (i.e., Father, the Son, and the Holy
Spirit), the first section of the creed ascribes the divine attributes to each individually. Thus, each person of the Trinity
is described as uncreated (increatus), limitless (Immensus), eternal (æternus), and
omnipotent (omnipotens). While ascribing
the divine attributes and divinity to each
person of the Trinity, thus avoiding subordinationism, the first half of the Athanasian Creed also stresses the unity of the
three persons in the one Godhead, thus
avoiding a theology of tritheism. Furthermore, although one God, the Father, Son,
and Holy Spirit are distinct from each other. For the Father is neither made nor
begotten; the Son is not made but is begotten from the Father; the Holy Spirit is
neither made nor begotten but proceeds
from the Father and the Son (filioque).
Didactic as its content appears to contemporary readers, its opening sets out
the essential principle that the Catholic
faith does not consist in the first place in
assent to propositions, but ‘that we worship One God in Trinity, and the Trinity in
Unity.’ All else flows from that orientation.
Doctrine of Christology
Coloring Page
From the Scriptorium
Liturgical Question Box
Milestones
The Shield of the Trinity, a visual representation of the doctrine of the Trinity, derived
from the Athanasian Creed. The Latin reads:
"The Father is God, The Son is God, The Holy
Spirit is God; God is the Father, God is the Son,
God is the Holy Spirit; The Father is not the
Son, The Son is not the Father, The Father is
not the Holy Spirit, The Holy Spirit is not the
Father, The Son is not the Holy Spirit, The Holy
Spirit is not the Son."
The Christology of the second section
is more detailed than that of the Nicene
Creed, and reflects the teaching of the
First Council of Ephesus (431) and the
definition of the Council of Chalcedon
(451). The ‘Athanasian’Creed boldly uses
the key Nicene term homoousios (‘one
substance’, ‘one in Being’) not only with
respect to the relation of the Son to the
Father according to his divine nature, but
that the Son is homoousios with his mother Mary, according to his human nature.
The Creed's wording thus excludes not
only Sabellianism and Arianism, but the
Christological heresies of Nestorianism
and Eutychianism. A need for a clear con(CREED continued on page 3)
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2
4
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Shield of the Trinity
The Didache of the Twelve
The Third Ecumenical Creed
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1
The Franciscan
2
From the
Scriptorium
By Father Michael A. Costanzo
The Levels of Prayer - Part II
The Purgative Way, Levels 3 and 4
M
OST LIKELY THE VAST MAJORITY OF
Anglo-Catholics are familiar with
the first two levels of prayer that
I have reviewed in my last article—vocal
prayer and meditation. After all, both
levels are involved in the most common
forms of prayer, such as the Rosary or the
Jesus Prayer. Many Anglo-Catholics may
also have heard of higher levels of prayer,
such as the mystical experiences of a St.
Catherine of Sienna or a St. John of the
Cross. But there are actually two more
levels of ascetical prayer—prayer which is
initiated by man. We will look now at
these last two levels of the purgative way
and the bridge—the Dark Night of the
senses—to the illuminative way of prayer.
Level 3: Affective Prayer
In the previous level of prayer, called
meditation, we saw that the intellect
predominates: one thinks about some
supernatural truth and makes an effort to
have that truth apply to one’s life. In this
third level of prayer, called affective
prayer, the will begins to dominate over
the intellect. What does this mean?
Unlike meditation, where the intellect
works to consider the supernatural
truth, during affective prayer the soul
in affective prayer, the will
makes a certain resolution
receives certain consolations regarding
that truth which impress upon the will.
These consolations lead one to make
acts of love towards the Lord. I like to
think of this activity as a “supernatural
New Year's Resolution.” When making a
resolution at the beginning of the year,
one simply says that he will do such and
such and then makes an effort to stick
with it. However, in affective prayer, the
will makes a certain resolution, aided by
grace, which leads the person to make a
true change in his life. For example, the
soul might be meditating on the scourging
at the pillar, and, recognizing Christ's
suffering for our sake, might resolve to
live a stricter life of penance. This
resolution does not cause a sense of
burden or anguish, however, but instead
fills the soul with deep consolation and
joy.
This level, however, can be spiritually
dangerous. Now that the prayer has
consolations attached to it, the person can
fall into "spiritual gluttony,"—desiring
the consolations of the prayer for himself.
Thus, the person can become stuck on this
level and believe that his prayer is
"fruitful"
because
he
receives
consolations. But the truth is that the only
indication as to whether prayer is fruitful
is whether the person is growing in virtue,
charity, and self-denial. Consolations are
wonderful, but they are a means to an
end, not the end in themselves.
Level 4: Acquired Recollection
As we are still in the purgative way,
we are still in the domain of ascetical
prayer; so even at this fourth level, man is
still the primary initiator.
This fourth level, also called prayer of
simplicity or simple gaze, is the simple
loving gaze upon the divine object. In it
we use our faculties to focus on our Lord,
not using our intellect or imagination or
emotion. It is a simple gaze of the will.
Acquired recollection demands the
greatest recollection and requires us to
master our faculties of intellect and will.
This is so that we can be completely
focused on the Lord and be still within.
Note that acquired recollection should
not be forced and it is not proper to all
persons. If one is getting fruit from an
earlier stage, there is no reason to push to
this level. Furthermore, you would not
leave your 10-year-old daughter in an
adoration chapel and just tell her, “Gaze
on Jesus, not thinking of anything other
than him.” She simply couldn't do it, and it
could actually be harmful for her, as she
would associate boredom with prayer.
But there is a certain beauty about this
level, as it starts to leave the domain of
man and enters the domain of God: prayer
is no longer only about what it does to
you, but is more and more directed
towards God.
After the purgative way comes the
bridge to the illuminative way: the Dark
Night of the Senses.
The Dark Night of the Senses
Trinitytide
Most people are familiar with the work
of St. John of the Cross called The Dark
Night. However, not many have actually
read it or really understand what he
means by "Dark Night.” First, there are
actually two Dark Nights: the Dark Night
of Sense and the Dark Night of the Soul
(or Spirit). The first forms the bridge
between the purgative and the
illuminative ways and the second is the
bridge between the illuminative and the
unitive ways of prayer.
Unfortunately, “Dark Night” has
become a term used very loosely to
designate any difficult or depressing time
in life. But this is not the meaning St. John
of the Cross gives to “Dark Night.” These
two stages are not brought about by
external events, such as the loss of a job or
the death of a loved one. Instead, they are
brought about by God alone, who uses the
Dark Nights to purge the soul of
attachments to the things of this world.
Let us look at the first Dark Night,
that of the senses. As said previously,
this stage of prayer forms the bridge
between the fourth and fifth levels of
prayer, or between the purgative and the
illuminative ways. At this stage God
becomes the primary initiator of prayer,
not man. Whereas in the purgative way,
man's primary duty is to actively
cooperate with grace, at this level man's
duty is to be passively receptive to grace.
But what does the Dark Night of the
Senses consist of? Primarily it involves a
prolonged series of aridities in which the
soul experiences dryness in prayer. It is
a painful state that tests the soul to see if
it desires prayer for the consolations or
because it desires God Himself. At this
stage the ability to meditate becomes
difficult, even painful, as no fruit comes
from it, and the Holy Spirit wants to move
the
soul
from
meditation
to
contemplation.
Why is this painful stage necessary?
Why is it the bridge between the
purgative and the illuminative ways? It is
necessary so that the soul can be purged
of defects that still exist within it, defects
which prevent the soul from being
passively receptive to God's grace. Note
that at this stage the person is very
spiritual and is basically living a life of
virtue. But that does not mean that the
soul does not still have defects that keep it
from God. What are some of these defects?
There are three primary ones:
(PRAYER continued on page 3)
September-October 2010
(CREED continued from page 1)
fession against Arianism arose in western Europe when the Ostrogoths and Visigoths, who had Arian beliefs, invaded at
the beginning of the 5th century.
The final section of this Creed also
moved beyond the Nicene (and Apostles’)
Creeds in making negative statements
about the people's fate: “They that have
done good shall go into life everlasting:
and they that have done evil into everlasting fire.” This caused considerable debate
in England in the mid-nineteenth century,
centered around the teaching of Frederick Denison Maurice.
Uses of the Creed
Composed of 44 rhythmic lines, the
Athanasian Creed appears to have been
intended as a liturgical document—that
is, the original purpose of the creed was to
be spoken or sung as a part of worship.
The creed itself uses the language of public worship, speaking of the worship of
God rather than the language of belief
(“Now this is the catholic faith: We worship one God”). Among medieval European Christian churches, this creed was recited following the Sunday sermon or at
the Sunday Office of Prime. The creed was
often set to music and used in the place of
a Psalm.
Early Protestants inherited the late
medieval devotion to the Athanasian
Creed, and it was considered to be author(PRAYER Continued from page 2)
(A) Spiritual Gluttony: The soul has
an inordinate attachment to consolations
and begins to see them as ends, not means
to the end.
(B) Spiritual Sloth: A laziness creeps
into the soul, in which it does not strive
for perfection anymore, but is content
with mediocrity in the spiritual life.
(C) Spiritual Pride: Since at this stage
one is truly advancing in virtue, it is easy
to become spiritually proud and to look
down on others. But, of course, pride is
the worst of sins and keeps one away
from God.
This stage too is a spiritually
dangerous one, perhaps the most
dangerous of them all. Up to this Dark
Night the soul has advanced in virtue,
holiness and prayer. Yet at this stage it
appears that one is backsliding:
consolations
disappear,
temptations
become greater and meditation dries up.
So a person might flee from the Dark
Night and regress into lower levels of
prayer. The proper response to this
The Franciscan
itative in many Protestant churches. The
statements
of
Protestant
belief
(confessional documents) of various Reformers commend the Athanasian Creed
to their followers, including the Augsburg
Confession, the Formula of Concord, the
Second Helvetic Confession, the Belgic
Confession, the Bohemian Confession
and the Thirty-nine Articles. Among modern Lutheran and Reformed
churches adherence to the
Athanasian Creed is prescribed by the earlier confessional documents, but
the creed does not receive
much attention outside of
occasional use—especially
on Trinity Sunday.
In Reformed circles, it
is included (for example)
in the Christian Reformed
Churches of Australia's Book of Forms
(publ. 1991). That said, it is rarely recited
in public worship.
In the successive Books of Common
Prayer of the reformed Church of England from 1549 to 1662, its recitation was
provided for on 19 occasions each year, a
practice which continued until the nineteenth century, when vigorous controversy regarding its statement about 'eternal
damnation’ saw its use gradually decline.
It remains one of the three Creeds ap-
3
proved in the Thirty-Nine Articles, and is
printed in several current Anglican prayer
books (e.g. A Prayer Book for Australia
(1995)). As with Roman Catholic practice,
its use is now generally only on Trinity
Sunday or its octave.
In Roman Catholic churches, it was
traditionally said at Prime on Sundays
after Epiphany and Pentecost, except when a Double
feast or day within an octave occurred, and on Trinity Sunday. In the 1960 reforms, it was reduced to
once a year on Trinity Sunday. It has been effectively
dropped from the Catholic
liturgy since the Second Vatican Council. It is however
maintained in the Forma
Extraordinaria, per the decree Summorum Pontificum,
and also in the rite of exorcism, both in
the Forma Ordinaria and the Forma Extraordinaria of the Roman Rite.
In Lutheranism, the Athanasian Creed
is—along with the Apostles' and Nicene
Creeds—one of the three ecumenical
creeds placed at the beginning of the 1580
Book of Concord, the historic collection of
authoritative
doctrinal
statements
(confessions) of the Lutheran church. It is
still used in the liturgy on Trinity Sunday. ▪
Map of the Types of Prayer
temptation to regress, however, is
renewing your trust in God, continuing to
utilize acquired recollection in prayer,
abstaining from seeking consolation, and
seeking counsel from a good spiritual
director.
If one does make it through the Dark
Night of Senses, then he can move into the
illuminative way of prayer, in which God
becomes the primary initiator of prayer,
which we will explore in the next article.
Faithfully Yours,
In the Most Blessed and Holy Trinity
Michael+
The Franciscan
4
By Robert Perry, Minor Canon Liturgist
I
N THE LAST ISSUE I BEGAN A series
dedicated to ornamentation. I started with
a discussion of what the color white signifies and the suitable dress for a clergyman.
The topic of ornamentation became a
significant issue during the reformation and
especially with the most puritan of believers.
At one time the Scottish Presbyterians believed all prayer should be spontaneous and
ceased use of the Lord’s Prayer because it was
memorized. I am suggesting that in this one
case, a seemingly extreme case, a fixed prayer
was taken to be an ornament that should be
done away with.
Perhaps I am being a bit extreme myself
in suggesting that words can be ornaments. I
might be suggesting that wordiness could be
thought of as ornamentation. To defend this
idea, let me draw a definition from music to
illustrate my point. The Wikipedia article on
musical ornamentation starts with this definition: “In music, ornaments are musical flourishes that are not necessary to carry the overall line of the melody (or harmony), but serve
instead to decorate or ‘ornament’ that line.”
Archbishop Thomas Cranmer, in his translations of the Latin Mass to the English Prayer
Book was accused of being wordy. It was once
said that everything important was repeated
at least three times. Certainly there are
“flourishes that are not necessary to carry the
overall line” of the liturgy.
This brings me to this article’s theme, the
words we use in our liturgy. Note that I am
only going to write about words in the liturgy
and not in prayers or scripture. As someone
who studies our liturgy, old, current and new, I
have noticed that in the beginning everything
was much simpler. Most likely this was because of the difficult conditions under which
Christianity existed and the newness of it all.
As the Christian church became established it borrowed more from the ceremony of
the court and became more elaborate along
the way to becoming more fixed. Further, as
the system of governance matured more rules
were devised. As scholarship progressed we
thirsted to have an explanation for everything.
Theology and Philosophy were the science of
the middle ages of Christianity. The liturgies
became fixed, enforced and the ornamenta-
CHRISTIANITY IN
BRITAIN
By Tom Wilson
Tom and Margot have been moving into a new house. Christianity in
Britain will return in the next issue. ▪
tions once added were seldom removed.
However, each successive revision and
reformation of our liturgical practice included
a simplification of the liturgy and usually both
the removal of what was considered excessive
(overly ornamented) as well as new inventions
in prayers and music.
This brings me to today and the language
of our liturgy. It is now considered, in the 1928
forms, almost a religious language or at least a
sacral language. By the middle of the 20th century, religious leaders, including liturgists,
concluded that this sacral language was driving people away. It
was too ornate, too
wordy and too archaic. The new rites
were again simplified and in the English speaking world, including the Anglican
English speaking world, the language was also
made simple, and the cadence and phrasing of
old were lost in the new dynamic English
translations produced by the ICET and ICEL
(International Commission for English Texts
and the International Commission of English in
the Liturgy). I recommend the Episcopal
Church 1979 BCP rite II and Roman Catholic
third ordinary form (known more popularly as
the Novus Ordo) as examples.
The tide has changed and, at least in the
Roman Catholic Church, the ICEL has retranslated the Latin into a more sacral English form.
The tide has turned from the idea of dynamic
(or equivalent) English to a truer translation.
For example it will again be “I believe…” instead of “We believe…” for the Nicene Creed,
and the people’s response to “The Lord be with
you” will be “And with your Spirit” instead of
“And also with you.”
This brings me to the last idea in this
article. In the discussions about an Anglican
group within the Catholic Church, many are
concerned about the structure and language of
the approved liturgies. Even if the language we
now have is archaic and wordy we like it. It
will be much easier to accept joining an Anglican Ordinariate if the liturgy is the same or
similar to what we are now used to. We can
see what this might be if we examine the Book
of Divine Service, the liturgies approved for
Ordination of Charles Hart
The Right Reverend Daren K.
Williams has announced September
18, 2010 as the date of Charles
Hart’s ordination to the Sacred order of Deacons. The ordination will
take place in Pewaukee, Wisconsin
at 11 o’clock at Holy Apostles.
Gil and Peggy Miller will represent the Parish as presenters and
Rob Perry will be the Master of Ceremonies. ▪
Trinitytide
use in the Anglican Use Roman Catholic
churches.
The Anglican Use, like the Episcopal
Church and Catholic Church, has many liturgical forms. Some forms are traditional and
some are modern. The most traditional of the
Book of Divine Liturgy mass setting is mostly
the words from the American 1928 Book of
Common Prayer with only a few borrowings
from the American Episcopal 1979 BCP and
English language translation of the Novus Ordo.
Many decades have gone by since the
production of the Book of Divine Liturgy, and
the English speaking
Catholic Church has realized that the modern
dynamic translations are
not completely suitable.
The current leaders of
the Catholic Church and their ICEL counterparts have been returning the translations to
more traditional forms and sacral language
and, in the case of the Anglican Ordinariate,
the liturgical books promise to reflect this as
well. The Catholic Church is now less interested in pleasing the See of Canterbury Anglicans
and their modern sensibilities and more interested in the Traditional Anglican sensibilities,
and this should lead to Anglican Ordinariate
liturgies more in keeping with the language
and forms we are now using.
As always, I could be wrong, but I think
that what the Ordinariate will have to offer,
once it is set up and the kinks have been
worked out, will be a reform of a reform of a
reform that, in a short time, we can/will like.
Of course, we may have to accept some Canadian, British and Australian forms and words (to
name a few), because the final result is sure to
be influenced not only by our American sensibilities.
The next article will continue to explore
the topic of Ornamentation. ▪
Milestones
September Birthdays
Douglas Rake
Naomi Ohlson
Shalom Marie Ohlson
Betty Ann Smith
Ruth McRae
John Walther
September Anniversaries
Gil & Peggy Miller
David & Betty Ann Smith
Michael & Judy Gibbons
Herman and Janet Evans
October Birthdays
Tim Ohlson
Margot Moore-Wilson
Tate Larry William Ohlson
October Anniversaries
Rob & Arlene Perry
1
8
11
16
19
24
10
12
15
29
15
23
28
9
September-October 2010
The Franciscan
September
5
October
1
St. Giles, Abbot
1
St. Remigius, Bishop of Rheims, 533 AD
2
St. Stephen of Hungary
2
Holy Guardian Angels
3
Feria
3
4
Feria (NO Deacon’s Liturgy at 10 am)
St. Francis of Assisi (TRINITY XVIII) (Mass at 9 am)
(Transferred)
5
TRINITY XIV (Mass at 9 am)
4
St. Francis of Assisi (Normal observance)
6
Feria
5
7
Feria
Episcopate of the Anglican Church in America
(Transferred)
8
Nativity of the Blessed Virgin Mary
6
St. Bruno, 1101 AD
9
St. Peter Claver
7
William Tyndale, 1536 AD
8
St. Bridget of Sweden
9
SS. Denys, Rusticus and Eleutherius
(Deacon’s Liturgy at 10 am)
10
Feria
11
Feria (Deacon’s Liturgy at 10 am)
12
TRINITY XV (Mass at 9 am)
10
TRINITY XIX (Mass at 9 am)
13
Feria
11
St. Paulinus (Transferred)
14
Exhaltation of the Holy Cross (Mass at 6:30 pm)
12
St. Wilfrid
15
EMBER DAY
13
St. Edward, King and Confessor, 1066 AD
16
St. Cyprian, Bishop of Carthage, 253 AD
14
St. Callistus, 223 AD
17
EMBER DAY
15
St. Theresa of Avila, 1582 AD
18
EMBER DAY (Edward Pusey, 1882 AD)
(Deacon’s Liturgy at 10 am)
16
Feria (Deacon’s Liturgy at 10 am)
17
TRINITY XX (Mass at 9 am)
19
TRINITY XVI (Mass at 9 am)
18
ST. LUKE THE EVANGELIST
20
St. Theodore, Archbishop of Canterbury, 630 AD
(Transferred)
19
St. Frideswide
21
ST. MATTHEW, APOSTLE AND EVANGELIST
20
St. Etheldreda (Transferred)
22
Feria
21
Ursula and Companions
23
Feria
22
Feria
24
SS. Cyprian and Justina, Martyrs (Transferred)
23
St. Raphael The Archangel (Transferred)
(Deacon’s Liturgy at 10 am)
25
Lancelot Andrewes, Bishop of Winchester, 1625 AD
(Deacon’s Liturgy at 10 am)
24
TRINITY XXI (Mass at 9 am)
25
St. Crispin and Crispinian
26
TRINITY XVII (Mass at 9 am)
26
Alfred the Great, King of England, 899 AD
27
SS. Cosmas and Damian
27
Feria
28
St. Wenceslas
28
ST SIMON AND ST JUDE, Apostles
29
ST. MICHAEL AND ALL ANGELS
29
Martyrs of Uganda
30
St. Jerome
30
Feria (Deacon’s Liturgy at 10 am)
31
TRINITY XII (Mass at 9 am) (Christ the King in some places)
FUTURE ADDITIONAL SERVICES: All Saints’ Day (1 November at 6:30 PM). All Souls Day (2 November at 6:30 PM). Thanksgiving Day (25 November at 9:00 am). Lessons and Carols (19 December noon to 3:00 pm. Christmas Day (25 December 9:00 am).
St. John the Evangelist and Apostle (27 December at 6:30pm).
Mass and Deacon’s Liturgy are held in the Chapel of the Oregon Latvian Center, 5500 SW Dosch Road, Portland, Oregon.
A calendar-page format of these schedules is available at http://www.stfrancisportland.org/Activities/calendar.aspx
The Franciscan
6
The Didache of the Twelve
By Joseph Mock
T
WO WEEKS AGO WE, AS A PARISH,
were given a homework assignment
to research the oldest document or
manuscript on Christian teachings. Rob
Perry and I were discussing the assignment last Sunday and since I shared some
information on the subject, I was asked to
put together a brief report on the Didache.
So, here is what I’ve learned.
The Didache (Διδαχή), pronounced
(Dee-duh- kay) is a Greek word that
means teaching. There are apparently
several pronunciations, but the above
works as good as any. Besides, all that is
necessary is for one to know that the
word relates to the teachings of the
twelve Apostles. The Didache was found
in Constantinople, at the Jerusalem Monastery of the Holy Sepulchre, in the latter
part of the 19th century. It seems the Didache was in a manuscript, along with other
documents written by a notary named
Leo in 1056 AD. Since the Didache was
written in the same primitive style of other Christian writers, perhaps around 4749 AD, with the New Testament written
much later, it is assumed then that the
Didache is the oldest document we have.
The Didache is divided into two
main themes: The Two Ways and Church
Around the Parish
Fr. Costanzo, for the celebration of
the Assumption of the Blessed Virgin
Mary, used a vestment seldom seen, a
blue chasuble. The other color we
don’t often see is rose and the color
yellow has long been discontinued.
On July 18th, we
held our regular 3rd
Sunday of the Month
pot luck with an outdoor
picnic.
The
weather was nice and
after the benches were wiped off and
covered and the yellow-jackets shooed
away we all had a very pleasant afternoon lunch.
Lunch at the Village Inn continues
to be a popular after church get together for those who have no other plans or
for whom Sunday brunch is the meal of
the day.
Fr. Costanzo is working with sever-
Trinitytide
Practice.
The Two Ways, based on the first two
commandments, refer to a way of righteousness, which leads to life, or the way of
sin and consequently death. The principles of the Way of Righteousness are ethical and/or moral ways to live one’s life.
We are all familiar with the Golden Rule:
“Do unto others, as you would want others to do unto you” and with many of the
other teachings that are found primarily
in the gospel of Matthew.
Church Practice referred to such matters as food, baptism, fasting, prayer, the
Eucharist, and the offices of the leadership. From what I’ve read, the instructions
for Church Practice were brief and had
little formality.
The Didache became a small document used by early Christians and their
communities that helped to bind Christians together in like thought and actions.
They also provided a form of preparation
for baptism and instruction on becoming
a Christian. The teachings seem to have
come from the sayings of Christ and in
most likelihood were also used in evangelizing the Gospels to the Gentiles. The
principle players in this effort seem to be
St. Paul and St. Barnabas. You might find it
rather interesting to look up the much
disputed Epistle of Barnabas as to what
he has purported to have taught, in particular what he had to say about oblations.
The teachings reflect a sense of urgency
and indeed most Christians expected the
end would happen in their own lifetimes—much like some Christians believe
today. The Epistles of St. Paul and St. Barnabas reflect this urgency.
Even though we now have many
teachings on the words of Christ, I think it
is unfortunate that we were not privy to
the Didache until it was published in
1883. The Didache is, of course, an ancient document and was lost long ago, but
at least we have a rewritten copy now
available in English and other languages.
So there you have it, albeit it, rather briefly. You can go online or check what’s
available at the local bookstores for further information on this subject.
al women of the parish to repair some
of the old vestments he has collected
as well as fabricating some new accessories to a vestment set. Leann Nolan,
Sharon Mock and Arlene Perry have
contributed their sewing talents to this
task.
Under the direction of the Senior
Warden, Peggy Miller, she and Rob
Perry have been preparing a new pew
booklet to replace the older one that
doesn’t quite reflect the Sunday Mass
as practiced at St. Francis.
We are taking up a collection for a
gift from the Parish to Chad Hart on his
ordination to the Deaconate. Look for
details in the e-mail Peggy sends us
weekly. The article on page 4 has the
details of when and where the Ordination will take place.
The Tuesday Women’s Bible
Study group continues. This group
started at St. Mark’s and now is composed mostly of ladies from St. Francis.
Joan Jensen of St. Mark’s remains a
regular member. If you are interested
in this group please contact either
Leann Nolan, Margot Wilson-Moore,
Sharon Mock or Arlene Perry. They
meet the first and third Tuesdays at
different places and are currently studying the first letter of Paul to the Corinthians. Sometimes the dates are
changed because of holidays.
Deacon George Charlan will be
preaching on Sunday September 12th,
Trinity XV.
Sheila Walther continues to sell our
donated items on e-Bay with the proceeds going to the St. Clair’s Guild
fund.
Fr. Costanzo regularly brings the
sacrament to and visits with Fr. Kent
Haley and Jan in Keiser. Deacon
Charlan regularly brings the sacrament to Janet Evans in Vancouver.
Naomi Ohlson traveled to Ohio to
visit some school friends. Renatah and
Tate (first plane flight) went with her.
Gil and Peggy Miller are vacationing in Spain for two weeks starting at
the end of August. ▪
Teaching of the 12 Apostles
If you are interested in reading a complete translation of the Didache visit:
www.catholicplanet.com/ebooks/didache.htm
That version of The Didache was originally published in 1885 by Funk & Wagnalls,
Publishers (New York). The translation
was made by Philip Schaff from the Jerusalem Manuscript of the Didache. The
copyright has expired, so this translation
is now in the public domain. ▪
July-August 2010
The Franciscan
7
The Franciscan Staff
Service Times
Publisher
The Rev. Michael A. Costanzo
Editor
Judy Gibbons
Copy editor
Arlene K. Perry
Layout & Graphics
Robert D. Perry
Sunday 9:00 am: Low Mass with hymns
Saturday 10:00 am: Deacon’s Liturgy
Other times as announced
The Franciscan is copyright 2010 © St.
St. Francis worships at:
Oregon Latvian Center Chapel
5500 SW Dosch Road
Portland, Oregon 97239-1151
Francis Anglican Church, Portland, Oregon.
All rights reserved.
Please send all articles and suggestions to
[email protected]
or by hand to Rob Perry, Judy Gibbons or
Father Michael A. Costanzo
WEB: www.stfrancisportland.org
FACEBOOK: The ’group’ name is St. Francis Anglican Parish.
VESTRY AND OFFICERS
Peggy Miller Sr. Warden
Michael Gibbons, Jr. Warden
Michael Nolan Treasurer*
Arlene Perry, Secretary*
David Smith, Parish Attorney*
Douglas Rake, Member at large
Bernarr Stadius, Member at large
Tom Wilson, Alternate*
* Non-Vestry non-voting position
Service Location
Correspondence
Official Church Business
St. Francis Anglican Church
9 SW 68th Ave
Portland, OR 97225-6176
Father Michael A. Costanzo
Telephone: (503) 656-4528 home
19029 Dallas St
Oregon City, OR 97045-7596
E-Mail: Frmichael.costanzo
@www.stfrancisportland.org
Deacon George Charlan, Assistant
Telephone: (503) 775-5435
Diocese of the West (DOW)
The Bishop Ordinary is The Right
Reverend Daren K. Williams who is
also Rector of the Pro-Cathedral of
All Saints’ Anglican Church in Fountain Valley, California. He may be
reached at the Office of the DOW.
Post Office Address
The Rt. Rev. Daren K. Williams
Diocese of the West
18082 Bushard St
Fountain Valley, CA 92708-5761
E-Mail Address
[email protected]
Office Phone
(714) 963-3801
Web Site
www.stfrancisportland.org
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St. Francis Anglican Parish