Category: Church Calendar

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Uniting Around a Common Time

It wasn’t Bob Dylan who first said the times they are a-changin’! It was a plentiful band of prophets ranging from Samuel to Solomon who saw times changing for God’s people. It was a group of time masters from the line of Issachar who saw the world changing and adapted to the changing world by the power of the unchanging God. When the gods are multiplying, we take more thoughts captive to the obedience of Jesus Christ.

The times are a-changin,’ but the problems don’t change; there are just methodological adjustments we must make to face the times. Humanity has been plagued by the same liturgical and sociological sins for the last 6,000 years. We are beset by scoundrels within and without who despise God’s laws. But the Church unites around a common time.

The times are changing for all of us. The wicked may have different strategies than in the 1950s; they appear more committed to overthrowing the kingdom of light. Our response is not idle repose but active time-reading exercises, which means the saints must see the design of the wicked and act appropriately to the challenges of our day.

Probably very few of us even contemplated 20 years ago the ethics of attending a gay wedding or how to deal with visitors considering sexual transitions. But the times they are a-changin’! Christians will need to see the times and apply the Word of God to the proliferation of evil in our society, which is much more explicit because of the sociology of evil constantly reinventing its transgressions.

Unsurprisingly, the answer to these changing methods and aggressive strategies of evildoers is worship—and within worship, intimate communities, more singing and food, and more faithfulness to our calling. Of course, this means we need men leading their homes and lives. It means our young men must come out to play more and leave the basement behind. It means children in worship. It means homilies of praise and songs of adoration all around. But any list will crumble if we are not gathering to do the first thing God calls us to do—to worship.

So, let’s not fear the changing times but apply the worship of all ages to the pervasive evil of our day gathering with our communities on the Lord’s Day to adore Father, Son, and Spirit. Come, let us worship the Triune God with whom there is no variableness, neither shadow of turning.

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Should I Follow the Church Calendar?

Dear friend,

You expressed so much joy in coming into a liturgical understanding of time. As you and I have experienced growing up in non-liturgical traditions, the Church Calendar is a tough sell in our evangelical culture. You asked me where you think you should begin communicating these thoughts with family and friends.

The first point to consider is that a lack of calendar knowledge is not a lack of godliness. So, you should avoid chronological snobbery when considering these issues and remember just how long it took you to get here.

I don’t think the denial of a church calendar stems primarily from historical illiteracy, though it may at times. The issue is not “to calendar or not to calendar?” but “which calendar?” Most in our culture have chosen calendars of their own making. They are fond of national, localized, athletic festivities over and above other ecclesiastical memorials.

As I’ve said, it’s not a poor keeping of time; it’s a selected keeping of time. I want to argue that there is a time that supersedes civic time, which is Church time. Of course, some take strict positions based on confessional commitments. I have little beef with them, and they are not my audience. My audience is those still uncertain about this business and eager to contemplate its place in their lives.

Now, I know that once we begin this conversation, there will be all sorts of fears about celebrating days for saints, angels, and other such things. But I am simply arguing for a celebration of the evangelical church calendar, namely the evangelical/Reformed seasons: Advent, Christmas, Epiphany, Lent, Good Friday, Easter (Ascension), and Pentecost. If most churches cherished and celebrated a general outline for the calendar, we could begin to see a greater harmonization of themes, topics, and vision for the church universal.

If some were to say, “Why can’t we sing Christmas carols whenever we want to; after all, every Sunday is Christmas?” The answer is: “For the same reason you don’t sing “Happy Birthday” to your child whenever you want to. Every Sunday is indeed Christmas, but every Sunday is also Easter and Pentecost and Trinity Sunday, etc.”

You can do those things, but it takes away from the appointed observance of such a time. If some were to say: “Why am I bound to observe this church calendar?” Answer: “You are not bound to. Your church is not bound to; simply, history has shown its wisdom, and its longevity has shown its importance.” But most importantly, the Bible offers a rich theology of time, and God’s people throughout sacred history have followed such patterns in remembering and commemorating defining moments in the lives of our forefathers.

There is a historical harmony established on these general feast days that all churches of all ages share. This alone should be a persuasive argument.

In sum, my point is that patterns, rhythms, and feasts play a role in the rationale of the Scriptures, and this is a good place to begin these dialogues.

Many blessings as we approach the first Sunday of the Church year.

Pastor Uriesou Brito

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Ten Propositions on Feasting

This has been a weekend of abundance among friends. I have savored so much of it, from homemade pizza to superb soups, meats, flavorful desserts, and a treasury of drinks and the ever-restful pipe tobacco. Add to these assortments the smiles and stories and we have the definition of feasting in its highest expression. Yet many don’t see or cherish this life or even may desire it but fail to see the need to absorb it as a highlight of the Christian experience. They try not; therefore, they feast not.

In what follows, I wish to lay out ten propositions on feasting to guide us through this intense season of expectation and celebration coming in the weeks ahead:

First, we eat without thanksgiving. Gluttony exists because thanksgiving does not. Eating is not a neutral exercise. Christians eat as acts of triumph over the world. God eats us in his love, and we eat the body and blood of our risen Savior by faith and love.

Second, the ritual of eating is undervalued in America. In this country, food is consumption. We eat because we want to or because it is entertainment; therefore, we eat without intentionality. When rites become trite, our experiences become trivial, and the doors for abuse open wider.

Third, corporate eating is devalued because we allow the immature to rule over the table. Parents must re-assert their authority over the table and keep food at the table and not on laps in front of laptops. This should be done at least in one meal a day.

Fourth, feasting suffers when worship looks like a funeral. If every head is bowed and eyes are closed, we cannot see the feast or hear the feasters. Feasting is diminished when worship is feast-less in character. Feasting must be jubilant in worship and overflowing with worshipful acts.

Fifth, feasting is best formalized and appointed. When it is that way, it can be adorned with fancy napkins and plates and silverware and glasses. It allows family members to long for something better. We are gnostics to think that immediacy is best. Christians understand that better feasts mean preparing more to enjoy better.

Sixth, feasts are more meaningful when we incorporate singing. Feasts in the Bible are celebrations of our freedom from bondage. Singing to Yahweh a new song is declaring Pharaoh will never rule over our appetites again.

Seventh, there is no friendship without Christ. There are shared experiences and stories, but friendship is rooted in a shared Christ. Feasts are accentuated when brothers dwell together.

Eighth, relationships change and are re-directed. Someone who was a friend in eighth grade may not be a friend now. God gives us a rotation of friends through life because He knows that our changes will require new people to speak into our particular phases of life. Feasts restore friendships and renew friendships and are the genesis of new friendships.

Ninth, many of us are worse friends than we think, but we have better friends than we deserve. Feasts create the environment for friendship rituals to be exercised in service and communion.

Tenth, all rituals require meaning. All good things require work. Therefore, all feasting is meaningful work. It provides true health for the Christian.

Real health is grounded in a proper relationship with God, and since this relationship is in part sacramental, it involves physical things. The purpose of these physical aspects is not, however, to provide mechanical health to the “human biological machine.” Instead, the goal of these physical aspects is to communicate to us, in a mystery, the grace of God.

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A Brief Theology of Bread

The Bible has a thoroughly developed theology of bread. Bread appears as a gift, such as Melchizedek’s gift to Abram; it shows up when Jacob deceives Esau and gives him some bread with the lentil stew. Bread is also a protagonist in the Passover Feast; it’s what fed the Israelites in the wilderness. in fact, sharing bread in the Psalms expresses close friendships. In the Book of Ruth, dipping bread in vinegar is given as a ritual that brings Boaz and Ruth together. It is a marital bonding ritual. And these are only morsels of examples.

If you were to put all that data together, you would see that the purpose of bread—whether literal or figurative– is central to the relational life of the church. In I Corinthians, Paul says that we are one loaf, which is to say we are bound together as one. And finally, in John 6, Jesus is called the true bread from heaven.

At the Lord’s Supper, we eat from one bread to fulfill this beautiful typology. God uses this theme to invite us to his Son, the bread of life. We come together today as one loaf offered to God. May God hear us and accept our bodies as living loaves in his sight.

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A Short History of Valentine

It is common to celebrate days with little knowledge of their origin. The traditional Valentine’s Day or The Feast of Saint Valentine is such a day. “Valentine” derives from “valens,” which means strong, worthy, or powerful. These are apt descriptions for this little-appreciated martyr.

Tradition and legends abound. The truth is we have yet to learn much about the life of St. Valentine. We know that around 278 AD, Valentine, a holy priest in the days of Emperor Claudius II, was executed. The precise day is well acknowledged as February 14th.

Claudius was known for his cruelty. His unpopular and bloody campaigns required a strong army. To Claudius’ vexation, he could not draw many Roman soldiers to his cause. Valentine believed that the soldiers were strongly attached to their wives and families. As a result, Claudius banished marriages and engagements in Rome. Valentine believed this to be a great injustice and continued to perform marriages.

Another factor that made Valentine unpopular with Claudius was his commitment to helping persecuted Christians. He aided them as they fled and sought to protect them from tyrants. Valentine was faithful to the Christ he served.

Valentine’s high disregard for the laws of Claudius the Cruel and his strong faith were cause for arresting the 3rd-century priest. “He was apprehended and sent by the emperor to the prefect of Rome, who, in failing to convince Valentine to renounce his faith, commanded him to be beaten with clubs and beheaded him.

On this day, we celebrate this faithful saint who died for love, love of truth, and love for Christ; the Christ who gave his life that His Bride might live abundantly.

[1] History.com, http://www.history.com/this-day-in-history/st-valentine-beheaded

[2] Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=159

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Five Ways to Grow a Healthy Church

symbolic inscription on altar in church

Five healthy moves for conservative churches today:

a) Have wide doors for entrance into the church with narrow theological paradigms. Make the standard for entrance low (basic creedal commitment), but state that the congregation upholds high theological commitments.

b) Move away from team-led music in the Church. If you wish to build a corpus of orthodoxy, the music will shape the imagination of the body; theology will be embraced through lyrics. This can only function if the central instrument of the church is the congregation.

c) Build environments for informal and formal men’s gatherings where stories are shared and men can be men around good drinks. These will create better husbands and more committed churchmen.

d) Have a selected body of literature to give to newcomers, or guide them to healthy podcasts. Give them something to grab onto as they grow in their faithfulness. A church must have a shared theological corpus.

e) Make Sunday the day without which the faith crumbles. Treat, exhort, and invigorate the body to cherish Sunday above all other days. Teach them that the decision to be at church on Sunday is one made once in a lifetime, not on Saturday nights.

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Should I Consider Moving to Find a Good Church?

Dear friend,

I will take your question and join it with several other similar ones I have received. Let me try to summarize it:

You are wondering whether it would be fruitful to move away from your location to find a suitable church for you and your family.

~~~~~

I addressed a similar question in the Summer 2022 magazine article for the FLF (see link in the comment section). Back then, there were geographical movements taking place a few months before Roe was overturned. When abortion laws were reverted to the states, these movements came to pass. In fact, my own state of Florida grew 1.9% between 2021-2022. It turns out people don’t like oppressive regimes, or they can tolerate it only for some time. COVID was a step too far for Newsom and company. Nevertheless, these are political movements that are inevitably tied to religious concerns.

With that in mind, I’d like to offer a half-hearted mea culpa. Some years ago, I publicly stated in a conference that I think it is unwise for a family to drive an hour to a church when they are passing so many others on the way–some of which have alignments theologically. I asserted this because I wanted families to enjoy the benefits of local community life. I can attest as a minister that it is always more challenging for families that live farther to engage in healthy community feasts. But at the time, I think I was considering only some of the facts. I stand by my assertion to a certain extent, but 10 years later, my perspective has changed dramatically. This is not because my theological convictions changed but because my sense of the times has changed.

I have met many families over the years who lived solitary lives in faraway lands and refused to move because of a sense of belonging. They did not want to consider another place to live because they had built their lives there, and that is where they would end up. Now, my localism bona fides are abundant, and I can offer some mild claps to this sentiment. But here is where my concerns arise: these families come to me years later, saddened that they did not provide a suitable environment for their kids ecclesiastically or educationally. Then, their children begin to take independent routes to different and unhealthy paths. If there is one thing that is more important than localist sentimentality, it’s familial health.

If you were a single person, I’d make haste. But as a father of a family, there are some things to contemplate, and here are at least three areas to ponder:

First, theological harmony is more important than sentimental concerns. Of course, if you lack convictions about what is happening in our day, then staying makes sense. But if you feel strongly about what trajectory you wish to inculcate in your kids, then this consideration is deeply important.

Suppose you are a good Calvinist and you have strong convictions against the woke-suited remonstrance in the public square, and further, you want to preserve the teachings of dad and mom at home, but your local Anglican parish smirks at Calvinism, flirts with Russell Moore and pride in their diverse political opinions, what do you do? If you work remotely and have found a conservative Anglican parish in the state next door, then your duty is to open the possibility of a move. Strategize with your wife about what that would look like. Call the minister. Make a trip to the town, and then plan what a move would look like in the next six months.

Second, this is not a time for passivity. Don’t be that father waiting for the right time to become comfortably numb. If you need to be in a physical office and have financial security, but your family is dying spiritually, sometimes that may mean driving an hour to another church. It may mean planning your Sundays more carefully.

I know families that drive 90 minutes to church every Sunday and plan to stay the entire day (sometimes, they make arrangements to drive Saturday). Of course, moving closer is ideal, but the ideal is only sometimes readily available. Church leaders in that community can help you find ways to make your Sundays an accommodating experience. I believe your family will benefit from these additional efforts. Don’t settle for crumbs.

Finally, remember that this is a long-term game. I can see scenarios where it may be right for you to stay put. And, wherever you go, there will be adjustments you will need to make. The only perfect church is in session right now at the throneroom of heaven. But the end goal is 20-30 years down the road. Of course, should you make a move to your preferred state and preferred community, everything could go wrong. But if you stay to endure because of a martyr-complex or sentimental reasons while your children and wife fade spiritually and communally, then there is a certainty that everything will go wrong.

These are covenantal investments. The times are such that difficult decisions need to be made, and I encourage you to contemplate them. Of course, there are exceptions and footnotes to this conversation, but I trust these help you begin to think about your question.

Many cheers,

Pastor Brito

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Doug Wilson and Clerical Vestments

Doug Wilson’s episode discussing clergy attire is quite good, and we, high-church Presbyterians, should take a listen and consider a few of his thoughts. Here are some general responses to the interview: To Vest or Sweater Vest? https://www.gottesdienst.org/podcast/2022/11/9/tgc-234-to-vest-or-sweater-vest

The discussion with a Missouri-Synod Lutheran minister was also an interesting look into the wild diversity of worship practices among Lutherans and a special interest in the Gottesdienst Crowd who wish to return to the high-liturgical Lutheran model of the 16th century.

It is fascinating just how far the influence of @_Theopolis goes. I’ve heard of Lutheran, Anglican, Orthodox, & other high church traditions that have been deeply affected by the work of Peter Leithart and, as a result, become aware of our labors in the CREC and man like Wilson.

Wilson’s concern with clerical vestments stems from a fundamental question: “What is the direction of this act?” He directs his concerns toward low-church evangelicals who want to play dress-up. Such “liturgical” trends come with a side of postmodernism.

He argues that context is crucial in such discussions. He does not oppose traditional Lutherans wearing albs and stoles, but he finds it distressing that low-church evangelicals are dressing up in “ecclesiastical bling” as a way of calling attention and often end with effeminacy.

He is not opposed to ecclesiastical vestments, but he ponders the question, “what is the motive?” “what is it saying” and “what is the vestment highlighting?” It should highlight the office and not the man. We should avoid “showboating.”

“Clothing is rhetoric,” and it is crucial to understand the connotation of this rhetoric wherever you are ministering. Doug’s concern is that people may trip over robes if they attend one of our churches, especially in the South, where the Southern Baptist world is dominant.

Wilson’s concern is that the pastor conveys a masculine voice. He says that a white robe is a robe of a bride, not a groom. I’d note that the Transfigured glory of Jesus (Mat. 17) clothed him in white, and the pastors sitting around the throne were also robed in white (Rev. 4).

I also disagree with the perception of folks here in SBC land. In all my 14 years in Pensacola, wearing a white robe, only 2-3 times have someone inquired about the robe. They have asked more about using the word “catholic” in the Nicene Creed than anything else.

These are questions that can easily be overcome with a few conversations. And, indeed, any concerns that they may have is usually dealt with right after the service in brief exchanges.

This leads to my general observation that the culture of any congregation leaves a more powerful impression at first than the liturgical interests. Establish the culture, and the white robes are an easy sell.

Wilson’s general argument is quite moderate and straightforward. He even refers to it as “adiaphora.” He intends to do away with the tendency towards an egalitarian spirit, and the vestments can lead and have led to such abuses. This is a fair critique.

On the other hand, the suit/tie combo has provided its fair share of egalitarianism. Clothing matters and I could probably find the “business model” of attire equally troubling in mainstream evangelicalism. Postmodernism impacts the robe and the suit.

Wilson’s regulative principle argument is quite good, and he even notes that robes may be more suitable for certain environments and that there ought to be a deliberation in what direction you should go. The entire argument is very pastoral. There needs to be a goal in mind.

But Lutheran history is also a fine example. In the 70s, the high-church Lutherans were the liberals, but today the Gottesdienst Crowd (high-church Lutherans) are the ones seeking to restore 16th-century Lutheran conservative ideals.

Wilson’s general concern is that the liturgy/vestment does not stand on its own but that it is accompanied by instruction. There is an agreement between our two sides of the liturgical aisle & if there was any concern about where the liturgical side stands in the CREC, COVID demonstrated that our robes are symbols of the transfigured Christ who asserted his authority over earthly powers.

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All Saints: God’s Benediction Upon Martyrs

We celebrate —together with a vast majority of Christian Churches in the world–the feast of All Saints. On this day, we honor and remember the saints gone before us. Traditionally, All Saints Day is the day after All Hallowed Eve on October 31st, and the Church celebrates it on the closest Sunday to the first of November.

All Saints Day is also known as the day when we celebrate the hallowed ones, those who have been honored by God because of their faithful lives. The Bible does this frequently when it says that we must give honor to whom honor is due (Prov. 3:27) and when it lists the great heroes of the faith and praises them for their mighty actions in the face of grave danger (Heb. 11). All Saints’ Day is the benediction of God upon martyrs, the “well done” upon the faithful, and the clothing in white robes on all those who, from their labors rest.

By celebrating the life of the saints, ultimately, we are celebrating the death of death. We celebrate that in the death of the faithful ones, Satan has been mocked. In fact, All Saints testify to the humiliation of the devil and evil throughout history. The Christian Church rejoices over evil by mocking death. The third-century theologian Athanasius gives a good example of the early church’s attitude toward death:

“Death has become like a tyrant who has been completely conquered by the legitimate monarch; bound hand and foot the passers-by jeer at him, hitting him and abusing him, no longer afraid of his cruelty and rage, because of the king who has conquered him. So has death been conquered and branded for what it is by the Saviour on the cross. It is bound hand and foot, all who are in Christ trample it as they pass and as witnesses to Him deride it, scoffing and saying, “O Death, where is thy victory? O Grave, where is thy sting?” (1 Cor. 15: 55).”

Only the Gospel gave people hope that death could be defeated and reversed. Only the Gospel promised people glory at death and even more glorious resurrection life at the end of history. The reality is paganism cannot compete with All Saints’ Day because paganism cannot offer hope after death. The Christian message can offer a definitive answer to death. Jesus is the answer to death’s grip because Jesus overcame the grip of death.
#allsaints 

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Q&A on the Church Calendar (Ash Wednesday, Christmas in June, etc.)

calendar dates paper schedule

See this article for context.

Let me try to answer all three of these questions by killing all these birds at once. Scott, I believe that these seasons ought to be experienced fully as a whole before we begin to delve into the specifics. So, I am more interested in a BIG Lent than focusing on particularities of Lent. And I share quite a bit of skepticism that takes over the Lententide.

But within each of these big categories, there are focused elements. Since I am a Reformed Evangelical, I am more interested in the five evangelical feasts as a whole. I am also deeply worried that these elements become fads and Ash Wednesday–as Carl Trueman noticed–can easily become that way. So, principally, I do not favor its practice, and we should also note that while the Lententide has a long history tracing back to Athanasius and is rooted in several patterns in the Scriptures, Ash Wednesday is fundamentally recent, though there is also a rich theology of ashes in the Bible. See our commentary on Jonah in Athanasius Press.

That said, I have dear brothers who practice Ash Wednesday within a full Reformed liturgy. My own perspective is that a richer theology of baptism accomplishes what Ash Wednesday wishes to accomplish. While he’s not arguing against Ash Wednesday, Peter Leithart’s little book on baptism does that exceedingly well by providing a rich imagery of baptism throughout. argue we need to wear our baptisms more gloriously: https://lexhampress.com/…/baptism-a-guide-to-life-from…

Sam Nelson argues for more Christmas singing out of season. I don’t have a problem with that, as long as it is outside the Church. Still, I find the practice of singing “Let All Mortal Flesh Be Silent” in mid-July a bit strange, especially since the church has a deficit of hymnody in so many areas. Christmas music has become comfort food, and we need to take our inner N.T. Wright and move that to healthy Easter and healthy Lent music and others as well.

But I also think the Church has a responsibility to educate the flock in the entire life of Jesus. And, I think due to modern commercialization, we have made Christmas music the sine qua non of church hymnody. It is distressing to me why we don’t have 500 Easter hymns available yet. We’re working on it! It’s distressing that we don’t have 250 Ascension hymns easily at our disposal. We’re working on it! The church only has so much time, and we need to carefully cover the entirety of Christ’s life through the 52 weeks. The Calendar does it textually and musically. Sam’s desire for hearty singing should fit all categories. I salute his aim.

Phil Walters makes the point that singing “Happy Birthday” at times that are not precisely THE time to be too emphatic.

I don’t have a problem with that. Singing “Happy Birthday” in the month of such a birthday is still a form of singing something in the same season. I am not arguing for technical precision, but general precision. Seasons of the Church may last for quite some time. Why is no one arguing for singing Pentecost hymns for all six months of Pentecost? Should the Spirit not get his due? It’s because we have made music preferential. So, make the birthday a season of song and parties for a week or a month, but if you extend that too far it becomes bizarre.