Feast of Justin, Martyr at Rome

Almighty and everlasting God, you found your martyr Justin wandering from teacher to teacher, seeking the true God, and you revealed to him the sublime wisdom of your eternal Word: Grant that all who seek you, or a deeper knowledge of you, may find and be found by you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.


Justin was born to a Greek-speaking Roman family around the year 114 in Samaria, near Shechem, close to Jacob's Well. He was a seeker, studying different philosophies, searching for God. He first went to Ephesus to study. His first tutor was a Stoic, which was the most popular philosophy at that time. He went from that tutor to an Aristotelian teacher, followed by a Pythagorean, and then a Psatonist. and was a follower of Socrates and Plato. Justin's mind was always working and this made him restless, so he liked to take long walks along the beach so that he would be uninterrupted in his reflections. Once, while walking along a beach in Ephesus, he met a man who began to talk to him about Christianity. Justin was already impressed by the moral life lived by Christians and by their bravery in persecution. While talking with this man Justin says, "Straight away a flame was kindled in my soul and a love for the prophets and those who are friends of Christ possessed me." He became a Christian as a result of this encounter, and he began to preach the gospel and Christianity as the only "safe and profitable philosophy." However, he didn't believe that his conversion required him to abandon his philosophical questioning or to renounce all that he had gleaned from Platonism. He took to wearing a philosopher's robe. He moved to Rome in the year 150 and started a school of Christian philosophy which had many students. He also began to write and produced three books: First Apology, Second Apology, and Dialogue with Trypho. The First and Second Apologies of Justin are philosophical defenses of Christianity. Dialogue With Trypho is also an apology, and is written in the style of a conversation. The Apologies are defenses of Christianity against the Greek charges of irrationality and the Roman charge that Christians are atheists. Dialogue with Trypho is a defense of Christianity against the Jewish accusation that the Christians distorted the Hebrew scriptures. Here is a passage from Justin's First Apology: You call us Christians "atheists." We confess that we are atheists in so far as the gods of this world are concerned, but not in respect to the most true God, the Father of righteousness, moderation, and all other virtues, who is entirely pure. It is this God, and the Son (who came forth from God and taught us these things, and about the host of other good angels who follow and are made to be like him), and the prophetic Spirit whom we worship and adore. When you hear that we are looking for a kingdom, you rashly suppose that we mean something merely human. But we are speaking of a kingdom with God, as must be clear from our confession before you when you bring us to trial, though we know that death is the penalty for such a confession. For if we looked for a human kingdom we would deny our Christ in order to save our lives, and would try to remain in hiding in order to obtain the things we look for. But since we do not place our hopes on the present world, we are not troubled by being put to death, and we know we will have to die one day in any case.

Justin taught that Christianity was the completion of all philosophy and that the philosophies of Plato and Socrates were merely small glimpses of what was to come. He taught that other religions, especially the various mystery cults which spread throughout the Roman Empire were demonic distortions of the truth proclaimed in the Good News of Jesus. Such teaching, of course, did not make him very popular with other philosophical teachers in Rome. Justin accused one teacher, Crescens, of the Cynic school of philosophy, of ignorance and immorality. Crescens was less than happy with this accusation and decided to take care of Justin and get rid of a philosophical rival. Crescens brought legal charges against Justin, and Justin and six of his pupils were arrested and brought before the prefect Rusticus. Rusticus gave them the opportunity to renounce their faith and live, if they would only offer sacrifice (incense) to the emperor. They all declined this offer. Rusticus asked Justin, "Do you suppose, then, that you will ascend into heaven and receive some recompense?" To which Justin replied, "I do not suppose it, but I know and am fully persuaded of it." Rusticus gave them all another chance to renounce their faith, to which Justin said, "No right-thinking person falls away from piety to impiety." Rusticus said, "Unless you obey you will be mercilessly punished." Justin said, "Through prayer we can be saved on account of our Lord, Jesus Christ, even when we have been punished, because this shall become to us salvation . . ." The others, Justin's students, said, "Do what you will, for we are Christians and do not sacrifice to idols." So Justin and his six students were taken out and scourged and then beheaded. Rusticus and others may have believed that this would put an end to things, but, as Tertullian said, "The blood of the martyrs is the seed of the Church." Although thousands of Christians would die terrible deaths just like Justin and his students, the martyrs would win in the end. By the year 313 the Roman Empire was becoming Christian, and the government which once took property away from Christians returned it and also gave them new lands and buildings. The government which once killed Christians for not offering incense to the emperor now built new churches like Hagia Sophia in Constantinople, where incense was now offered to the Triune God. The martyrs did not die in vain, and their witness shows us that God can help us endure anything.

Feast of the Visitation of the Blessed Virgin Mary

Father in heaven, by your grace the virgin mother of your incarnate Son was blessed in bearing him, but still more blessed in keeping your word: Grant us who honor the exaltation of her lowliness to follow the example of her devotion to your will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

In those days Mary set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary's greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord."

And Mary said, "My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name. His mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty. He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants forever."

And Mary remained with her about three months and then returned to her home.

A Baptism on Pentecost

Yesterday Lillian Grace Perry was baptized in the name of the Father, Son, and Holy Spirit and marked as Christ's own forever at All Saints', Watsonville. She and her grandmother first came to All Saints' on Easter Sunday and Lilly asked me about baptism, so here we are! I haven't performed a baptism in English in ages. Here are some photos.

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 Venerable Bede, Priest and Monk of Jarrow

Heavenly Father, you called your servant Bede, while still a child, to devote his life to your service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of your truth to his generation, so we, in our various vocations, may strive to make you known in all the world; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Bede, or Baeda, was probably born in the year 673, the year of the Council of Hertford, the council in which the Bishops of England agreed to respect each others' diocesan boundaries and the date for Easter was settled. He was born on lands which were given to Benedict Biscop's new monastery, St. Peter's of Wearmouth. At the age of seven years, his parents placed him in the care of Abbot Benedict for his education and upbringing. The next year he was tranferred to the monastery in Jarrow, under the care of Abbot Ceolfrid, and he remained there for the rest of his life. Abbot Ceolfrid was a holy man and a a scholar, and young Bede was greatly influenced by his love of learning. Years later, Bede wrote a biography of Ceolfrid, which contains an incident which probably refers to Bede's boyhood. It tells of how, in the year 686, the plague attacked Ceolfrid's monastery, killinig all the choir monks capable of maintaining the regular services of the Church, with the exception Bede writes, of the Abbot himself and one boy reared and educated by him, who is now a priest of the same monastery and commends the Abbot's admirable doings both verbally and in writing to all who desire to learn them. Greatly distressed by this catastrophe, the Abbot decided to discontinue their usual practice, and to recite and sing all the psalms without antiphons except at Vespers and Matins. But when they had done this for a week with great sorrow and regret, he could bear it no longer and directed that the psalms and their antiphons were to be restored in their appointed course. So with the help of all survivors, he and the aforesaid boy carried his decision with no little trouble until such time as he could either train or procure from elsewhere sufficient numbers to assist at the Divine Office.

Ceolfrid's training and encouragement of the young Bede filled him with a love for the Divine Hours and the Church's services, and it was said that he believed that the angels attended all the Daily Offices and would not miss a service because "the angels would ask 'Were is Bede? Why does he not attend the appointed devotions with his brethren?'" Bede was ordained a deacon at the age of nineteen, which is really something since canon law set the normal age for ordination to the deaconate at age twenty-five. His scholarship and devotion must have been recognized as exceptional for him to be ordained so young. He was ordained a priest eleven years later, and he spent the next fifty-nine years writing commentaries on the scriptures and writing histories. He is called the Father of English History because of his classic work A History of the English Church and People which covers the years from 597 to 731, the period in which Anglo-Saxon culture developed and Christianity became the religion of the British Isles. His History is considered a prime source for historians studying early English history because of the care he took collecting information from those most likely to know, his meticulous listing of his authorities and his separation of historical fact from hearsay and tradition. His descriptions are very vivid and bring the story alive to the reader, which is another element of good historical writing in our own era, too. His biblical commentaries were highly appreciated by his contemporaries, because he would use the Vulgate Bible, old Latin texts, and the Greek texts in his studies, and would use the writings of St. Augustine of Hippo, St. Jerome, St. Ambrose, and St. Gregory combined with his own insights. He wrote some twenty-four commentaries, several histories, a book of Hymns, a book of Epigrams, a Martyrology, a book on the Art of Poetry, a book on Tropes and Figures, and a book entitled On the Nature of Things. There was no printing press, so these books were all handwritten and then copied by others, so the production of so many books is really quite amazing!

What made Bede so prolific? Why did he write so much? He was a monk, a very dedicated monk, and a scholar. Bede experienced God through the use of his mind, through study and research and contemplation and writing. He ended his History of the English Church and People with this little prayer: I prayer you, noble Jesu, that as You have graciously granted me joyfully to imbibe the words of Your knowledge, so You will also of Your bounty grant me to come at length to Yourself, the Fount of all wisdom, and to dwell in Your presence for ever.

Bede was a scholar right up to the end, dying after dictating an English-language translation of the Gospel of John. He died on May 25, the Eve of the Ascension, in the year 735. One of his scholars, Cuthbert, who later became the Abbot of Jarrow, wrote an account of Bede's death, telling how he continued to work for several days even though he was short of breath. On Tuesday before the Feast of the Ascension, he was dictating and teaching but was having a difficult time breathing. He said to his students, "Learn quickly! I do knot know how ling I can continue, for my Lord may call me in a short while." That night, instead of sleeping, he spent the night giving thanks to God. That morning he continued to dictate the last chapter of his work on John's gospel. At three o'clock that afternoon, he said to Cuthbert "I have a few valuables in my chest, some pepper, and napkins, and some incense. Run quickly and fetch the priests of our monastery, so that I may share among them these little presents God has given me." Cuthbert fetched the priests, and Bede spoke with each one and gave him a present. They were all crying, and Bede said, "If it so pleases my Maker, the time has come for me to be released from this body, and to return to the One who formed me out of nothing. I have lived a long time, and the righteous Judge has provided for me well throughout my life. The time for my departure is near, and I long to be dissolved and be with Christ. My soul longs to see Christ my King in all his beauty." Cuthbert says that Bede spent the rest of the day in gladness until the evening. Wilberht, the boy who was taking dictation, said, "Dear master, there is still one sentence that we have not yet written down." Bede said, "Then write it down quickly. " When the boy was finished, he said, "There! It is written!" Bede said, "Good! It is finished; you have spoken the truth. Hold my head in your hands. I would please me much if I could sit opposite the holy place where I used to pray, so that I may call upon my Father sitting up." Bede sat on the floor of his cell, his head held by Wilberht. He said the Gloria Patri and breathed his last. He was buried in the chapel of the monastery of Jarrow, but his remains were moved to Durham and placed in the nave of the Lady Chapel of the Galilee Cathedral, in the year 1020. He received the title "Venerable" about a hundred years after his death. There is a legend which says that the monk carving the inscription on Bede's tomb was at a loss for a word to fill out the couplet Hac sunt in fossa Bedae -blank- ossa (This grave contains the -blank- Bede's remains). That night an angel came and filled in the blank with the word Venerabilis.

Dr. Walter Smith

Yesterday my dear friend Canon Walter Smith became a Doctor of Humane Letters at C.D.S.P. It was great to see him and other friends there. We also stopped off an visited the Worlds' Most Beautiful Granchile™, which was great fun, too.

Feast of the Ascension

Hey, guys, it's kinda crowded up here!

In Which Padre Mickey Rambles On And On About The Ascension

Ascension Day is an interesting event to celebrate, and I will admit that this is a feast which carries some complications for a scientific minded, late twentieth-early twenty-first century North American like myself. We have a different understanding of the universe than did the original audience of the story of the Ascension. Many people in that part of the world believed in what we call a three tiered universe: there was the underworld, then our world, then the heavens. They believed that the ground separated the underworld and this world, and that something similar to a large curtain separated this world from the heavens. This curtain had little holes in it, and God’s glory shone through those holes, and that is what we call the stars. In a three tiered universe, certain beings were capable of moving between the three worlds. Greek mythology was full of stories of heroes who visited the underworld, and in our Nicene Creed we say that Jesus "descended into hell." The Church also teaches that he "ascended into heaven." The story of the Ascension appears in the three synoptic gospels, and in the second part of Luke’s work, the Acts of the Apostles. In John’s gospel the Ascension happens of the day of Resurrection and apparently there were no witnesses to the event. Now, when you read Luke’s two versions of this event, and the versions in the other gospels, for that matter, one is led to believe that Jesus floated up in the sky until he got to heaven. In a three tiered universe such a thing is possible, as one simply passes through that curtain which separates the two worlds and one will be at the Throne of the Father in no time. We, however, live in a different time; most of us remember the trips to the moon made by the astronauts of the 1970’s. We live in a time in which the sky is filled with satellites which make it possible for us to communicate with the other side of the planet in seconds. We live in a time when we have seen photographs of the planet taken from outer space. We live in the time of the Hubbell Telescope which has enabled us to see far across "the vast expanse of interstellar space." This knowledge of the universe, and this perspective of the universe, makes it difficult for many of us to think of Jesus as floating up to heaven; I imagine him rising up and up and up and up past the moon, past the asteroid belt, past Jupiter and the large planets, past our solar system, past the galaxies; I guess he would just keep rising and rising forever!!! But fortunately, that is not what Ascension Day is about. If the Ascension is not about Jesus floating up to heaven, what is it about? It has to do with several theological points, it has to do with the theology of the Holy Trinity. The Ascension is the moment when Jesus, the Son, the Redeemer, the Second Person of the Trinity, came into the presence of the Father, the Creator, the First Person of the Trinity. This is the moment when the Son came into the presence of the Father because he had accomplished the task given to him by the Creator. The theology of the Ascension has been an important part of Jesus’ story from the very beginning of the Church. It has always been an important part of the Christology of the Church. The theology of the Ascension has been an important aspect of Christology from the earliest days of the Church for several reasons. The first reason is that the Ascension represents the culmination of the earthly mission of Jesus. His death and resurrection could not have their full effect until Jesus ascended to the presence of the Father, to whom he presented his finished work of atonement. We teach that Jesus had two natures, that he was fully human and fully divine, and it was at this moment that the humanity of Jesus was taken up to God and glorified. This aspect of the Ascension, this aspect of the Resurrection, was very important to the early Christians, and St. Paul speaks of it several times in his letters to the Christians around the Mediterranean. The Ascension is also important because it tells us that the earthly body of Jesus is no longer present within time and space. The earthly body of Jesus now belongs to the Son of God in eternity, that is why the stories have him floating up into the heavens, so that there was no question of Jesus’ body being left behind, otherwise people might say that he wasn’t resurrected, he was revived somehow and then died later. Some people actually do make such a claim; there is a tomb in Japan and a tomb in Pakistan which are supposed to hold the body of Jesus.

The Resurrected and Ascended Jesus is not present to us in the way he was present to the disciples. We now seek the presence of Jesus within our gathering, because he told us that when two or three are gathered in his name, he is in our midst. We now seek his presence in the Holy Sacrament of the Eucharist, where he is present in the sharing of the bread and wine. We now seek his presence in the faces of the poor, in the faces of those we meet and in the faces of those we love. The Ascension is a theological event, not what we would consider an historical event.

Another important aspect of the Ascension is that the Son had to come into the presence of the Father so that the Third Person of the Trinity, the Holy Spirit, could be sent to us. Jesus promised that after he ascended to the Father, he would send the Comforter, the Advocate, but the Holy Spirit could not come to do its work among us until the Son had ascended to the Father. And because the Holy Spirit has come among us, we are now able to do what Jesus has commanded us to do. The Holy Spirit helps us to love one another as Christ loves us, to love the Lord with all our heart and soul and mind, and to feed the hungry, give drink to the thirsty, clothe the naked, heal the sick, visit the prisoner and welcome the stranger. So instead of celebrating Jesus floating up to heaven, let us prepare for the celebration of the coming of the Holy Spirit.