I've been trying to hammer out some sort of understanding of the perspective of Stanley Hauerwas concerning sin for a forthcoming paper. It has been quite interesting, because in one sense he brings the focus back upon the Incarnation primarily and the Incarnate Christ and the Holy Spirit working in the Christian community, the Church. It can be frustrating at times, if for no other reason than that he can seem simplistic and skewed at the same time.

But, he makes some excellent points. The first is that the tried and true Reformation inheritance of a tension between Law and Grace may have to be thrown out the window. He points out that the Law makes true confession possible, and therefore the living of redeemed life, and therefore happy life. In this sense, the Law is gracious and exemplifies the Grace of God.

The issues that I'm still working on is whether or not Hauerwas understands sin in the context of fundamental option, or as actual transgression against the law. He seems in Sanctify Them in the Truth to be fascinated with Veritatis Splendor, but there is more reading to be done.

What again fascinates me is the exclusivism of Hauerwas. Not to look down my nose, but I'm struck with it in a number of ways. Primarily as to what the Christian voice might be in the world as to the moral commands of God, if any. Do we retreat? The ultimate choice is one of Gospel proclamation or silence. The proclamation of Christian living without the necessary bases of Baptism or Gospel is, in this light, fairly nonsensical, and I believe it to be so. What it requires is a total reorientation of our thinking.

In this sense, we might pray for the conversion of the Pro-Choice movement, rather than for their moral enlightenment. We might also pray for the Gospel to be brought to the Middle East, rather than foisting our disfunctional democratic idealism upon them. The issue is really that we believe Christian ethics to be far more acceptable to the world than the Gospel, when in fact they are inextricably tied and equally repulsive amid secularism.

What is really great about all of this is that Anglicanism has understood the therapeutic nature of Law and Grace, both restoring the distorted image of God. I would argue further that our continued dependence upon a therapeutic rather than legalistic and casuistic understanding of reconciliation. Lately, I have been thinking it is high time for the youth of the Church to recognize the Grace of sacramental confession, and it will take priests who are open to this sort of work.

I've decided to sell an invitation to use the Beta of Gmail. I can't use it, personally, as I've already got two e-mail addresses, and it doesn't work well with Safari. Take me there!

It was pointed out today that my info was wrong, and what was indeed wrong was the link and the name. It is not an encyclical, as it probably should be, but a document from the Congregation for Divine Worship called Redemptionis Sacramentum. My mistake, but it is definitely worth a read.

"An omer is the tenth part of an ephah."

Guinness is Good for You!!!

Yippeeee!!!! Let's all raise a pint to our health.

If I'm not mistaken, this has been the claim of the Irish for quite some time, and posters have been printed by Guinness extolling it's positive health consequences.

"Therefore let us also, when we come to the feast, no longer come as to old shadows, for they are accomplished, neither as to common feasts, but let us hasten as to the Lord, Who is Himself the feast, not looking upon it as an indulgence and delight of the belly, but as a manifestation of virtue. For the feasts of the heathen are full of greediness, and utter indolence, since they consider they celebrate a feast when they are idle; and they work the works of perdition when they feast. But our feasts consist in the exercise of virtue and the practice of temperance; as the prophetic word testifies in a certain place, saying, `The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and thefast of the tenth [month], shall be to the house of Judah for gladness, anti rejoicing, and for pleasant feasts.' Since therefore this occasion for exercise is set before us, and such a day as this is come, and the prophetic voice has gone forth that the feast shall be celebrated, let us give all diligence to this good proclamation, and like those who contend on the race course, let us vie with each other in observing the purity of the fast, by watchfulness in prayers, by study of the Scriptures, by distributing to the poor, and let us be at peace with our enemies. Let us bind up those who are scattered abroad, banish pride, and return to lowliness of mind, being at peace with all men, and urging the brethren unto love. Thus also the blessed Paul was often engaged in fastings and watchings, and was willing to be accursed for his brethren. Blessed David again, having humbled himself by fastings, used boldness, saying, `O Lord my God, if I have done this, if there is any iniquity in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man.' If we do these things, we shall conquer death; and receive an earnest of the kingdom of heaven." St. Athanasius, in his Easter Letter of 342

Alleluia!!! The Lord is Risen!!!

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. Romans 6:5

"We sing that Christ is '. . . trampling down death by death' in the troparion of Easter. This phrase gives great meaning to Holy Saturday. Christ’s repose in the tomb is an "active" repose. He comes in search of His fallen friend, Adam, who represents all men. Not finding him on earth, He descends to the realm of death, known as Hades in the Old Testament. There He finds him and brings him life once again. This is the victory: the dead are given life. The tomb is no longer a forsaken, lifeless place. By His death Christ tramples down death."

-Alexander Schmemann

"For their benefit, "He also descended into the lower parts of the earth," to behold with His eyes the state of those who were resting from their labors... For Christ did not come merely for those who believed on Him in the time of Tiberius Caesar. Nor did the Father exercise His providence only for men who are presently alive. Rather, He exercised it for all men altogether, who from the beginning... have both feared and loved God." St. Irenaeus of Lyons, 180 AD.

"He preached the Gospel to those in the flesh so that they would not be condemned unjustly. So how is it conceivable that He did not for the same reason preach the Gospel to those who had departed this life before His coming?" Clement of Alexandria, 195 AD.

Tonight, we celebrate Jesus' descent among the dead, remembering that His Passion serves not only for the salvation and justice of the living, but for the dead as well. There are many today who say that the ancients are without hope, that since they lived before Christ, they are doomed. But, this is a repudiation of both the Creeds and the Scriptures.

1 Peter 4:6 tells us "For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." Our God is a just God, and in an act of His abiding love, He gave to the world His Incarnate Son. This Gospel, the proclamation of the coming Kingdom, is universal, over time and space. Just as we await the heavenly reign of Christ, so do the dead who awaited Him in the promise of Abraham. Paul's letter to the Philippians tells us that at His "name every knee should bow in heaven and on earth and under the earth." So, Jesus must preach among the dead, both because He truly died and because He died for all. It is from the depths of Sheol that life springs forth, a fountain that will not be quenched. This is one of the great mysteries of the Christian Faith, but we await its unveiling in the Resurrection of the Dead and its fruit in the Beatific Vision. Thanks be to God for the victory of Our Lord Jesus Christ, both for the living and the dead!

"All the ends of the earth shall remember and turn to the LORD,
and all the families of the nations shall bow before him.

For kingship belongs to the LORD;
he rules over the nations.

To him alone all who sleep in the earth bow down in worship;
all who go down to the dust fall before him.

My soul shall live for him;
my descendants shall serve him;
they shall be known as the LORD's for ever.

They shall come and make known to a people yet unborn
the saving deeds that he has done."

Psalm 22:26-30

Fasting as Witness

I was in the coffeeshop tonight, working on a paper. The owner, whom I have gotten to know well, was sure to point out to me a freshly baked cheesecake. The placard read "Milk Chocolate Cherry."

"If you can save a piece until Monday, I'd be glad to give it a whirl," I said.

"Why Monday?"

"Because the Great Fast will be over then."

"The Great what?"

I didn't have to answer, because from behind me came the voice of a woman who had just sat down with her daughter. She was drinking a cup of water. "I'd love to have some, too," she said, "but as long as it's still Lent." As it turned out, she was Greek Orthodox, and had just come from Church. I remarked that it was wonderful to be sharing Pascha with her this year. So two Christians, previously unknown to each other, turned down milk chocolate cherry cheesecake for the sake of obedience to the Church. How countercultural! As well, what a witness to the Faith, that it is above all for us and that fasting so that we may rejoice in the Heavenly Banquet and the Paschal Feast is certainly worthwhile.

The reading at Evening Prayer this evening from the Gospel of Mark sparked some thought and some quite good meditation. It is the reading concerning the fig tree outside the gates of Jerusalem. The Evangelist tells us that it was not the season for figs, but Jesus goes to the tree expecting to find food, for He was hungry. When Matthew revises Mark, he takes out the line about it not being the season for figs in its entirety. Often, I ask why. I ask why Mark would allow that detail.

But, upon reflection, it is clear that for the Christian, there are most certainly seasons - seasons of faith and seasons of doubt and drudgery, the dark nights of the soul. Psalm One tells us that the man who delights in the Law of the Lord and meditates upon it is like a tree planted by streams of water, bearing fruit in due season. But, bearing fruit in season is the easy part. All that is needed is given - the sunlight, the rain, the fertile soil. The tough part is bearing fruit when it is unnatural for us to do so - to bear fruit when deprived of what we would ordinarily think to be necessary.

So, Mark tells us that Jesus goes into the Temple and drives out the moneychangers. When He returns to the tree which He had previously cursed, the disciples are amazed. It is quite clear that this is a case of a Markan sandwich - the two slices of bread with meat between it. The focus is thus typically placed on the meat - the cleansing of the Temple. It is not unimportant. But, the fig tree is also important. It points to the sort of fruit should be borne over and above the Law - the sort of fruit that comes from faith, even in the rough patches. Thus, Jesus tells the disciples to "have faith." What might we glean from this?

Though there may be seasons, now is always the time for the Christian. We must bear fruit in our lives even in the darkness, the dryness, and the hunger. It is really a great reading for closing up Lent. We're reminded that the light of Jesus Christ which we receive by faith brings growth, and brings fruit. The interior action of the Holy Spirit upon our very souls cleanses us - and a good scrubbing can be painful if not excruciating. But clinging to Jesus, we bear fruit, both in season and out of season. For, in the end, the harvest will be His - may we be ripe for it.

Yesterday's liturgies were beautiful, to say the very least. Beginning with the removal of the crucifix in West Bend, which was processed out of the chancel in silence. Then, on to full choral Evensong at the House. Joseph Kucharski, the professor of Church Music wrote an organ piece based on Sabat Mater, which was played yesterday also at Christ Church Cathedral Oxford. The Magnificat and Nunc Dimmitis were from Thomas Morley's Fauxbourdons.

Then, singing the Great Litany on the way to the preaching cross, I was struck with the great blessing of being an Anglican during Holy Week. Despite all struggles and controversies, Anglicanism still offers a stunning and beautiful means of worship. One has to think on the importance of symbol, and not simply symbol, but all the sensory loading that goes on during Holy Week. The incense is a bit more pungent, the colors begin to flush, the surplices take a bleaching - all in preparation for the newness of Christ in His Resurrection. It's not simply about beauty, or about sensory tricks, but giving the best we have - offering our bodies as living sacrifices. With that, we get all joyful and sorrowful at the same time - not a confusion of emotion, but the real depths.

Bless the Lord who forgives all our sins...
His mercy endures forever.

I have added a link to Pontifications. This is a great blog, and it has been a lot of fun in recent days with great discussion.

This morning, for something different, I decided to show you around town, on my way to the coffeehouse. Actually, this is being posted from my favorite table over their wireless network.

A trip into Delafield.

How's this for a sunset?

Took this out my window just a few minutes ago. This is the best part about living in Wisconsin. Sunsets out my window.

This semester, we have been tasked with writing up single-sheet (front and back) papers on theologians. This is a more difficult task than it first appeared. I have just completed my Briefing Sheet on Lancelot Andrewes and I offer it for your reading.

Typically, the Feast of St. James Lloyd Breck is celebrated tomorrow, but here at Nashotah House the celebration of this great missionary and founder of the House begins today. In 1841, Breck and his companions, all deacons in their early twenties came to Wisconsin to form a semi-monastic missionary community. By age 24, Breck was the first Dean of Nashotah House. It seems that his idea for a monastic community had fallen to the greater need for a seminary in which to train missionary priests. Times were tough, and the evidences are the two buildings outside my window. Two humble buildings today, but they were the first wood-frame buildings in the State, the best given to God. The House did not accept donations, but rather was a self-determined group. Work is still a major part of life at Nashotah - all students have dish duties, work crews, and work scholarships. Chapel life is still the most rigorous of any seminary that exists in the U.S. This is largely due to the model of Breck, and the later work of Deans following his example. We remember him as an innovative missionary who found his strength in God. We might also remember that youth should not be despised in the Church, and remember him as a patron of sorts for young vocations.