Feast of St. Peter and Paul (transferred)

My sermon about Peter and Paul


Today we celebrate the lives of two Saints, two Saints who were quite different from each other, two Saints who were very important to the fledgling Church, two Saints who were Apostles and Martyrs, two Saints who gave their all for their Lord. They are examples of two people who took up their cross and decided that Jesus was more important than their families. They came from different backgrounds, they had different methods of evangelism, and they didn’t always get along very well, but they were so important to the emerging Christian faith.

Simon Peter was a fisherman, a large, burly, solid guy who was nicknamed Cephas, which is Aramaic for Peter, or “Rocky.” He was inclined to open his mouth without thinking, and he would often say things which would come back on him. He was a down-to-earth person, not really given to mystic visions. Although he certainly received his share of visions he didn’t always understand what was going on; when he witnessed the Transfiguration of Christ, he wanted to build little huts for Jesus, Moses, and Elijah and he didn’t seem to really understand that Jesus was revealing his divinity. If the Twelve were the Inner Circle of Jesus’s disciples, Peter was in the “Inner Inner Circle;” he was present at all the events in which Jesus had just a few special persons with him. Peter was the one who confessed that Jesus was the Christ, the Messiah, the Promised One, and he claimed that he would follow Jesus anywhere. When Jesus was being arrested by the soldiers, Peter pulled out his sword and lopped off a servant’s ear, but not too long later he denied Christ three times; at the moment when Jesus really needed him, he, like the rest of the Twelve, was no where to be found. But Peter was the first of the men to see the empty tomb, and he was commanded by the Resurrected Christ to “feed my lambs.” When the Holy Spirit descended on Pentecost, Peter was the one to speak to the crowd. He became the leader of the Apostles, the leader of the Twelve, but he was not the leader of the Church; Jesus’ brother James was the leader of the Church in Jerusalem, but Peter was a leader of the Church. He may have been the bishop of the Church in Rome, but the Church in Jerusalem was considered THE Church in those days. Rome didn’t become such an influential and important Church until the third century. Peter was the greatest miracle worker of the Apostles, he was involved in many healing miracles. Jesus told Peter that “someone else will fasten a belt around you and take you where you do not want to go,” and Peter went to a lot of places that he didn’t want to go; I’m sure he didn’t want to be the one on the roof seeing a sheet full of un-clean animals being lowered and told “Kill and eat!” and I’m sure he didn’t want to be the one to feel Paul’s wrath regarding circumcision and other Jewish practices which were part of the earliest Church. I’m not sure that he particularly enjoyed being caught in the middle between Paul and his fights with the Hebrew faction of the Church But he willingly went to his martyrdom, crucified head down in the Colosseum in Rome according to tradition, and he was the Rock on which the Church was established, tradition stating that he started the church in Rome and was even the first Bishop of Rome.

Saint Paul was quite a different person than Peter; he was an educated man, a Pharisee educated by the great Rabbi Gamaliel, and a Roman citizen. He was not one of the Twelve, in fact, he persecuted the Twelve, as Saul he witnessed and may have even been the ring-leader at the stoning of Stephen the Deacon, but he became one of the greatest of the Apostles. He was very much given to mystic experiences, in fact, his conversion on the Damascus Road is the result of a vision of the Resurrected Christ, and he remained blinded for several days as a result of this vision. Paul also claimed to have visited some “higher heavens,” and he articulated many of the more mystical aspects of Christology. Paul was a persistent persecutor of the Church by his own admission, but once converted, once he “saw the light,” he was one of the most ardent devotees of Jesus, he traveled the so-called “known world” and brought the Good News to the Gentiles. He was chased out of town, he was arrested, and he would preach to anyone who would listen. He founded churches throughout the Greco-Roman world, and he may have traveled as far as Spain on his missionary journeys. He would fight with the Hebrew faction of the Church, and he always seemed to think that Peter was easily led by whatever faction he happened to be with at the time, but even though he was not always in good stead with the Home Office back in Jerusalem, he gladly raised money for the poor and the Jerusalem Church. He was a prolific letter writer, (just imagine what HE would have done with e-mail) and his letters, even when chiding, were so beloved by the churches that they were shared with the rest of the faithful, and Paul’s epistles became the very first Christian scriptures, before any gospels were written and before the letters attributed to John and Peter. Tradition tells us that Paul, like Peter, was martyred in Rome, and that he was be-headed. The relics of Peter and Paul became powerful symbols of the Church in Rome, and they were moved from their original resting places to a catacomb in Rome where a basilica was later erected over their remains. Paul’s teaching on grace, on salvation, and on the resurrection of the dead formed the earliest theology of the Church, and it is not too far off the mark to call him the founder of Christianity.

These two mighty Men of God are proof that God can work through anybody. The fact that someone like Simon Peter, a brash, thick-headed fisherman, inclined to say what ever popped into his mind with out thinking, and a well educated but irritable Pharisee, a persecutor of the Church and later its great champion, could both help spread the Good News of the forgiveness of sins and the coming of the Reign of God, that these two extremes could allow the Holy Spirit to work through them and help spread the message of Christ throughout the world is proof that God can work through each one of us here as long as we are willing to answer “yes” to God’s call. Jesus stood on a beach and asked Peter to follow him, later, the Resurrected Jesus stood on a beach and asked Peter to feed his sheep. Peter said “yes” both times. Jesus appeared to Saul in a blinding light and called him to end his persecutions. Saul answered yes to Jesus’ call and became Paul, a great missionary and the first theologian. Very few of us have such experiences, but Jesus calls all of us to follow him. Jesus calls each one of us to follow him, to care for the hungry and the sick and the poor and the prisoner and the stranger. Jesus calls each of us to love one another, and Jesus calls all of us to serve each other as we serve God. God worked through men like Peter and Paul, and God can work through each one of us; all we must do is answer “yes” to God’s call and then allow the Holy Spirit to move and work through us. May we all take the examples of Peter and Paul, and answer “yes.”


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 Holy Spirit, one God, now and for ever. Amen.

Trinity Sunday

Jesus asked his disciples, "Who do people say that I am?" And his disciples answered and said, "Some say you are John the Baptist returned from the dead; others say Elias, or other of the old prophets." And Jesus answered and said, "But who do you say that I am?" Peter answered and said, "You are the Logos, existing in the Father as His rationality and then, by an act of His will, being generated, in consideration of the various functions by which God is related to his creation, but only on the fact that Scripture speaks of a Father, and a Son, and a Holy Spirit, each member of the Trinity being coequal with every other member, and each acting inseparably with and interpenetrating every other member, with only an economic subordination within God, but causing no division which would make the substance no longer simple." And Jesus answering, said, "What?"
Nicked from someone on the HOB/HOD list serve sometime back.

Feast of Basil the Great

Almighty God, you have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Basil of Caesarea, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; for you live and reign for ever and ever. Amen.

Basil was born in the year 329, just a few years after the first Ecumenical Council held in Nicea from which came (eventually) the Nicene Creed. This is important because Basil would become one of the great defenders of orthodoxy against the Arian Heresy. His family was wealthy, well educated, and very devout Christians. His father was a lawyer and he was so devout that some people thought he was able to perform miracles. Basil's grandparents were converts and disciples of Gregory Thaumaturgus, the Wonder-worker, a disciple of Origen. They spent seven years in the woods of Pontus hiding during the Decian persecution, and their estate at Annesi on the Iris river had a chapel to forty martyrs. It must have been quite a household, for this family produced two bishops and the head of the first convent, and all three are considered saints by the Church.
Basil received a classical Greek education. He started in Caesarea, then studied under Libanius in Antioch, and, feeling restless, spent some time studying in Constantinople. Finally, he entered the University of Athens, studying under the best teachers of his time. He spent five years studying history, geometry, astronomy, poetics, and the classics. Athens was where he met his life-long friend Gregory of Nazianzus, another Cappadocian Father and future bishop. Another classmate was the future emperor, Julian. He returned to Cappadocia, having graduated from the best university in the world at that time, and took the seat of Rhetoric at the University of Caesarea. He enjoyed the academic life and oratory, and his sister, Macrina, accused him of being “puffed up beyond all measure with the pride of oratory” and complained that he thought he was better than anyone in town. He was always quoting the classics at her and showed absolutely no interest in following the Christian traditions of the family. Macrina was already preaching renunciation to the family, but Basil wasn't buying any of that! Then tragedy struck his family; his brother, Naucratius, who was the most handsome of the children, the most athletic, and the best scholar, and mom's favorite child, died suddenly. He was living at the family estate at Annesi, and had gone out fishing with a servant, and was brought home dead. Basil was overwhelmed by this event; he gave up his chair at the University and came to sit at his sister’s feet and learn of renunciation. Macrina was the source of solace in the family. She comforted her mother and brothers, and soon changed things around the house, having the slaves treated as equals and started talking about closing the house and moving to one of the other estates to found a religious community for women. This was the first monastery and the first monks were women, not men! Inspired by his sister’s example, Basil went to Egypt where he studied with the Anchorites. The Anchorites were hermits who lived lives of strict asceticism, living in the desert in caves and holes and little huts. They lived in communities but had no leader and tended to suffer from spiritual pride, believing that they were holier than everyone else. Basil spent a few months visiting Anchorites in Egypt, Syria, Palestine, and Mesopotamia, but he decided that the life of an Anchorite was undisciplined and lacking in humility. When Basil returned to Cappadocia, he was fired-up and wanted to start a community for men similar to the community for women Macrina had started at Annesi. He decided to found his community in Ibora, across the Iris river and facing Annesi. He invited his friend Gregory to come join him. His description of the place and the life they would live there sounds more like a great camping adventure than the monastic life: There is a high mountain very thickly wooded, watered toward the north with cool and transparent streams. Below the mountain lies a plain, richly watered by the mountain streams, skirted by a tremendous growth of trees thick enough to form a fence; and so, as you see, we live on an island more beautiful than the island of Calypso, which Homer thought to be the most beautiful on earth. Indeed, this is truly an island, enclosed on all sides and the earth dips away at the frontiers of the island; and the river, which flows from a mountain precipice, runs along one side, and is impassable as a wall; while the mountain, extending itself behind, and meeting the hollows in a crescent, stops up the path at its roots. There is but one pass, and I am the master of it. Gregory thought the place was cold and dark and full of thorns and he hated the little hut that he and Basil stayed in, and he hated the poor food; he and Basil almost broke their teeth on the homemade bread. Gregory left, but Basil was now convinced that the life of renunciation was the life for him. Taking his sister’s group as a model, he decided that it was better for monks to live under a rule of discipline: when and how much one should eat, rules deciding when and how often monks should pray, even rules on how many blankets one could have on one's bed. He developed the “Rule of Basil” which is still the model for monasteries of the Eastern Church. According to Gregory of Nazianzus, Basil wanted to take the best from his sister's system and the Anchorite system, "so that the contemplative life might not be cut off from society, nor the active life be uninfluenced by contemplation."



In 359, Basil became a lector in the church, and five years later, Bishop Eusebius of Caesarea, against Basil's will, had him ordained a presbyter. As a presbyter he dealt with the minor duties of the episcopate. Basil and Bishop Eusebius were both stubborn, opinionated guys, and there were many arguments. At one point Basil had enough; he left Caesarea and returned to Ibora. When Valens, an Arian, became emperor, Eusebius, being one of the few orthodox bishops around, needed Basil's help and he was recalled to Caesarea. It was a difficult time for Caesarea; in the year 368 there were hailstorms, then floods, then earthquakes, and all of this was followed by a terrible drought. The peasants lost their crops and starvation hit the area. Basil, a rich young man, saw starvation for the first time and the plight of the poor and hungry touched him deeply. He sold the property he had inherited and gave the money to the hungry. He went around Caesarea to all the rich people he knew and demanded that they collect money and bread and give it to the poor. He told them, "There would be neither rich or poor if everyone, after taking from his wealth enough for his personal needs gave to others what they lacked." (Let those with ears, hear!) But the rich were more selfish than he ever expected, and if you read his homilies from that time, they often have a protest against wealth. He loved the poor, and to them he wrote: "since you have nothing, lend what you have to God." He realized the truth (a truth that I myself have seen many times) that there is often more human charity and warmth among the poor than anywhere else.



Two years later Eusebius died, and, with an Arian Emperor in Constantinople and an Arian Patriarch at Hagia Sophia, two bishops fighting for the throne in Antioch and Rome far away and out of touch, Basil saw no choice but to become a Bishop. Nothing would stop him and he would be victorious against all enemies. Bishop Gregory Nazianzus, father of his dear friend, recognized that there was no alternative, and arranged in his old age to be carried to Caesarea in order to take part in the election. Gregory won the election by a narrow margin, and the Bishop of Nazianzus consecrated Basil with his own hands. Athanasius wrote from Alexandria that every diocese should have a bishop like Basil. Basil was now Bishop of Caesarea, Metropolitan of Cappadocia, and Exarch of Pontus. As bishop he fought the Arians constantly and required all his clergy to be orthodox. When the Emperor tried to reduce his power by cutting his See of Cappadocia, Basil forced his brother Gregory to become bishop of Nyssa, and, upon his father's death, his dear friend Gregory as bishop of Nanzianzus. His fight for orthodoxy prevailed, and the Nicene faith was affirmed at the Second Ecumenical Council in Constantinople in 381.



Basil was also considered a great Liturgist, and the Liturgy of St. Basil is used in the Eastern Church for special occasions when the Liturgy of St. John Chrysotom is not used. It seems proper to me that we celebrate the feast of Basil the Great a little after the Feast of Pentecost, the celebration of the coming of the Holy Spirit, as the third person of the Trinity was very important to Basil. In his treatise On the Holy Spirit, Basil stated that both scripture and the faith of the Church requires that the same honor, glory and worship is to be paid to the Holy Spirit as to the Father and the Son. There was a traditional formula for liturgical prayer at that time which used the words: “Glory to the Father through the Son in the Holy Spirit,” but Basil wrote that we should say: “Glory to the Father with the Son together with the Holy Spirit.” Of course, now we deal with the issue by saying "Glory to the Father and to the Son and to the Holy Spirit" which works quite well. Basil was devoted to, and recognized, the importance of the Holy Spirit in the life of the Church. Basil was also devoted to the poor, and this was illustrated in his will. When Basil died, he willed to the city of Caesarea a complete new town, built on his estate, with housing and a staff, a church for the poor, and a hospice for travelers. Basil was serious about the faith and he was also serious about the monastic life, that is why he developed his rule. But his concern for the poor also showed how seriously he took the commands of our Lord Jesus to care for the poor.

Let me share a story about Basil told by Robert Payne: One day when the saintly Ephraem Syrus was wandering through Cappadocia, he heard a voice saying: "Rise, Ephraem, and feed upon intellect." "Where shall I find it, Lord?" he asked. "Go toward My church, and there thou shalt find a royal vase full of the nourishment that is good for thee." He entered the church and saw a priest standing at the alar, a tall man with stooping shoulders; on one of those shoulders a snow-white dove sat, whispering in Basil's ear.

Feast of Pentecost

Acts of the Apostles 2:1-11
When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, "Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—in our own languages we hear them speaking about God's deeds of power."

Feast of the Martyrs of Lyon

Grant, O Lord, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of you, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

In the year 177 a persecution began in the Gallic cities of Vienne and Lyons. These two cities were missionary centers in Gaul and attracted Christians from Greece and Asia. The bishop in Lyons was Pothinus, an elderly man of great faith. Christians were being excluded from the social life of Vienne and Lyons and pagan mobs would throw stones and insults at them when they were seen in the market place or at the public baths. Because the Christian Eucharist was not open to outsiders, many stories spread about what went on in these gatherings. Stories spread that Christians were eating the flesh and drinking the blood of babies, who they had rolled in flour before killing them. Another story was that they would hold meals with dogs tied to candle sticks (probably large menorahs). According to the stories floating about town, at one point in the meal, the celebrant would throw some meat to the dogs, who would them lunge for the meat and pull down the menorahs, extinguishing them and in the resulting darkness, an orgy would take place, complete with incestuous acts. These stories made people think that Christians were a threat to the morals of the community so they encouraged their persecution. Really, no one wants incestuous cannibals in the neighborhood! After a while, Christians were banned from any public place in Lyons. If people saw Christians in a public place, they would curse them, beat them, drag them along the ground, stone them and imprison them. When they confessed Christ they were locked up in the Gaol and awaited the governor’s arrival.

This was very difficult for the Christians; some were strong but others just couldn’t take the pressure and would recant. There were others who were willing to be witnesses, to be martyrs for Christ. One day a group was brought before the governor: Sanctus, a deacon from Vienne; Maturus, a recently baptized Christian; Attalus, who had always been a pillar and support of the Church in his native Perganum; and Blandina, a female slave, who turned out to be the strongest of the group. When brought before the governor and accused, she said, “I am a Christian: we do nothing to be ashamed of.” Sanctus the deacon was a strong person, too. His torturers had hoped that they would be able to force him to say something improper; they would demand his name, race, an birthplace, or whether he was a slave or free, and to every question he replied: “I am a Christian.” When they ran out of ideas, they pressed red-hot copper plates against the most sensitive parts of his body. He stood strong, refusing to give in to them. His body was one huge bruise, but he still stood firm. After a few days they put him on the rack, hoping that this would break him. But instead of collapsing and giving in, Sanctus’ body became erect and straight and recovered its former appearance. One woman, Biblis had denied Christ, but was still tortured. While she was on the rack she came to her senses, coming out of a deep sleep and realizing that she was in danger of eternal punishment in hell. She said to the slanderers, “How could children be eaten by people who are not even allowed to eat the blood of brute beasts?” She joined the ranks of the martyrs. The bishop Ponthinus was over ninety years old and, of course, quite weak physically; he suffered problems with his breathing. He was brought to the governor before the entire populace of the city, with the crowd jeering and shouting at him. The governor asked him, “Who is the Christians’ God?” Ponthius answered, “If you are a fit person you will know!” He was dragged among the crowd, who rained blows upon his body and others throwing whatever they could find at him. They threw the barely breathing bishop into a dungeon, where he died two days later. Instead of scaring the others, his death inspired them to embrace the crown of martyrdom. Marturus, Sanctus, Attalus and Blandina were taken into the amphitheatre to face the wild beasts. There, in front of everyone, Maturus and Sanctus were taken through all manner of punishments, as if this was their first day in the arena. They ran the gauntlet of whips; they were mauled by the beasts; they endured every torment that the frenzied mob of the arena demanded. They were placed in iron chairs and their flesh roasted until people were suffocating from the stench, yet they heard nothing from Sanctus other than “I am a Christian.” Sanctus and Maturus finally expired, but Blandina was hung on a post and exposed as food for the wild beasts let into the arena. She looked to the others as if she was hanging on a cross, and her prayers and encouragement to the others inspired the others, who, in their agony, saw their Lord and Savior crucified for them, reminding them that anyone who suffered for the glory of Christ has fellowship forever with the living God. Since the beasts hadn’t eaten her yet, she was taken down from the pole and returned to the gaol for another day. Attalus had to walk about the arena wearing a placard which read This is Attalus the Christian while the crowd heaped its fury upon him. However, the governor learned that Attalus was a Roman citizen, and so he returned him to the gaol while awaiting instructions from Caesar. The witness of Blandina and Attalus inspired those who, in an earlier bout of weakness had denied Christ, returned and stood before the governor confessing their faith in Christ. Alexander, a doctor from Phrygia who had lived in Gaul for many years, returned to confess before the governor. The crowd was furious that someone who had recanted would now confess Christ, and they screamed at him. The governor made him come forward and asked who he was. Alexander answered, “A Christian.” This angered the governor and he was condemned to the beasts. The next day he was taken into the arena with Attalus. Once again, they endured the entire gauntlet of punishments. They died that day. Alexander didn’t make a sound, not even a groan, but communed with God in his heart. When Attalus was placed in the iron chair, he finally cried out while the smell of roasting flesh rose from his body, “Look! Eating men is what you are doing! We neither eat men nor indulge in any malpractices.” They asked him what name God answered to and he replied, “God hasn’t a name like a person.”

To top everything off, Blandina was returned to the arena with Ponticus, a youth of about fifteen years. They were forced to watch Attalus and Alexander being tortured and were constantly told to renounce the Lord, but they stood firm. Of course, this enraged the crowd, and the two were subject to all the tortures which Alexander and Attalus had suffered, and after each horror were commanded to recant, but they held firm. The crowd noticed that Blandina was encouraging Ponticus, and he bravely endured every punishment until he finally gave his spirit back to God. According to Irenaeus’ account, Last of all, like a noble mother who had encouraged her children and sent them before her in triumph to the King, blessed Blandina herself passed through all the ordeals of all her children and hastened to rejoin them, rejoicing and exulting at her departure as if invited to a wedding supper, not thrown to the beasts. Blandina suffered the whips, then the beasts, then the griddle, and then was finally dropped into a basket and thrown to a bull. She was tossed all over the arena, but was totally indifferent to it all; she was communing with Christ and preparing to be with Him. She, too, finally was sacrificed, and the crowd said that they had never known a woman suffer so much for so long.

One might think that this was enough for the crowd, but one would be wrong. Even though the martyrs were now all dead, they still vented their rage on their lifeless bodies. Those who had died in prison, such as Bishop Ponthius, bodies were thrown to the dogs, and the corpses watched day and night so that none of the Christians could take the bodies and bury them properly. Then they took the remains and burned them. Other bodies were left exposed to the elements, the heads removed from the torsos. These, too, were watched and a proper burial denied. After six days of being exposed to every kind of insult and to the open sky, the bodies were finally burnt to ashes and swept into the river, denying any burial. They did this because they thought that, by destroying the bodies, they would defeat God and rob the dead of their rebirth; ”in order that they may have no hope of resurrection, the belief that has led them to bring into this country a new foreign cult and treat torture with contempt, going willingly and cheerfully to their death. now let’s see if they’ll rise again, and if their god can help them and save them from our hands.” Bishop Eusebius, in his History of the Church, writes “So much may profitably be said about the affection of those blessed ones for their brothers who had fallen from grace, in view of the inhuman and merciless attitude of those who later behaved so harshly towards the members of Christ’s body.” Sanctus, Attalus, Alexander, Ponticus, Bishop Ponthius, Blandina and the others were true Christian soldiers, because they fought against the forces of evil which wanted to destroy the followers of Christ. Remember their witness next time you hear someone claiming persecution because they can’t pray at a High School football game or teach Bible stories in a Public School.