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THREE SUNDAYS OF PRE-LENT (OLD CALENDAR)

If you look at some calendars of the Church Year, you will find that the three Sundays before Lent are not listed as Sundays after Epiphany, but rather as Septuagesima Sunday, Sexagesima Sunday and Quinquagesima Sunday. These are the Three Sundays of Pre-Lent, and on them the theme of the readings and prayers is at least moderately penitential. The reader may be disposed to think: "It looks as though someone decided that forty days of Lent were not enough, and that we needed to practice being gloomy three weeks early, so that we could be up to speed by the time Lent actually started." In fact, I am told that there is a different explanation. When Italy was invaded by the Lombards in 568 AD, and the city of Rome was in danger of being captured and sacked, the Bishop of Rome led his clergy and congregation outside the walls of Rome on three successive Sundays to celebrate the Liturgy, as a sign that they sought their chief protection not from fortifications but from the providence of God. The Prayers found in the Liturgy for those three Sundays reflect the perilous times in which they were written.

FOR SEPTUAGESIMA SUNDAY O Lord, we beseech thee favourably to hear the prayers of thy people; that we, who are justly punished for our offences, may be mercifully delivered by thy goodness, for the glory of thy Name; thorugh Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Ghost ever, one God, world without end.

FOR SEXAGESIMA SUNDAY O Lord God, who seest that we put not our trust in anything that we do; Mercifully grant that by thy power we may be defended against all adversity; through Jesus Christ our Lord.

FOR QUINQUAGESIMA SUNDAY (Latin Rite) We beseech thee, O Lord, mercifully to hear our prayers; that we, being absolved from the chains of our sins, may be defended from all adversity; through Jesus Christ our Lord.

FOR QUINQUAGESIMA SUNDAY (English Rite) O Lord, who hast taught us that all our doings without charity are nothing worth; Send thy Holy Ghost and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. Grant this for thine only Son Jesus Christ's sake.

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LAST SUNDAY AFTER THE EPIPHANY THE SUNDAY BEFORE ASH WEDNESDAY

PRAYER (traditional language) O God, who before the passion of thy only-begotten Son didst reveal his glory upon the holy mount: Grant unto us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) O God, who before the passion of your only-begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR YEAR A

FIRST READING: Exodus 24:12(13-14)15-18 (Moses ascends Mount Sinai to receive the Law, and the glory of the LORD covers the mountain.)

PSALM 99 (The LORD reigns in glory, enthroned upon the cherubim. He spoke to Moses out of the cloud of glory.)

EPISTLE: Philippians 3:7-14 (Forgetting the past, I seek only to know Christ and the power of his resurrection.)

THE HOLY GOSPEL: Matthew 17:1-9 (Jesus takes Peter, James, and John up a mountain. There, his form is made radiant, and Moses and Elijah appear and speak with him.)

FOR YEAR B

FIRST READING: 1 Kings 19:9-18 (God reveals himself to Elijah at Mount Horeb (=Sinai).)

PSALM 27 (or 27:5-11) (I seek your face, O LORD.)

EPISTLE: 2 Peter 1:16-19(20-21) (The Apostle Peter testifies to his experience of seeing the transfigured and glorified Christ.)

THE HOLY GOSPEL: Mark 9:2-9 (Jesus takes Peter, James, and John up a mountain. There, his form is made radiant, and Moses and Elijah appear and speak with him.)

FOR YEAR C

FIRST READING: Exodus 34:29-35 (When Moses had been speaking with God on Mount Sinai, the skin of his face was radiant.)

PSALM 99 (The LORD reigns in glory, enthroned upon the cherubim. He spoke to Moses out of the cloud of glory.)

EPISTLE: 1 Corinthians 12:27--13:13 (We are organs in the body of Christ, and we have different offices, different functions, and different gifts from God, but the greatest gift, available to all, is the gift of Christian love.)

THE HOLY GOSPEL: Luke 9:28-36 (Jesus takes Peter, James, and John up a mountain. There, his form is made radiant, and Moses and Elijah appear and speak with him.)

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SHROVE TUESDAY (23 FEB 1993)

The day before the beginning of Lent is known as Shrove Tuesday. To shrive someone, in old-fashioned English (he shrives, he shrove, he has shriven OR he shrives, he shrived, he has shrived), is to hear his acknowledgement of his sins, to assure him of God's forgiveness, and to give him appropriate spiritual advice. The term survives today in ordinary usage in the expression "short shrift". To give someone short shrift is to pay very little attention to his excuses or problems. The longer expression is, "to give him short shrift and a long rope," which formerly meant to hang a criminal with a minimum of delay.

On Shrove Tuesday, many Christians make a special point of self-examination, of considering what wrongs they need to repent, and what amendments of life or areas of spiritual growth they especially need to ask God's help in dealing with. Often they consult on these matters with a spiritual counselor, or receive shrift.

Shrove Tuesday is also called Fat Tuesday (in French, Mardi=Tuesday; gras=fat, as in "pate de foie gras", which is liver paste and very fatty), because on that day a thrifty housewife uses up the fats that she has kept around (the can of bacon drippings, or whatever) for cooking, but that she will not be using during Lent. Since pancakes are a standard way of using up fat, the day is also called Pancake Tuesday. In England, and perhaps elsewhere, the day is celebrated with pancake races. The contestants run a course while holding a griddle and flipping a pancake. Points are awarded for time, for number and height of flips, and number of times the pancake turns over. There are of course penalties for dropping the pancake.

(DIGRESSION: In December, Jews celebrate the feast of Hanukkah, the re-dedication of the Temple after it had been captured by pagans and desecrated. (See John 10:22 and also the apocryphal book of 1 Maccabees 4:36-59.) It is said (though not in our earliest sources) that when the Temple was rededicated, there was only enough pure oil to light the lamps for one day, and no prospect of getting more for eight days. It was decided to light the lamps anyway, and the supply of oil lasted for eight days, until more could be gotten. To commemorate this abundance of oil, Jews are accustomed at Hanukkah to eat potato pancakes, called latkes, which are made with an abundance of oil. Thus the custom of eating pancakes at a time when oil or fat is presumably abundant is common to both traditions.)

The day (or sometimes a longer period immediately preceding Lent) is also called CARNIVAL, which means "farewell to meat." "Carni" as in carnivorous, and "vale" as in valediction, valedictorian, etc. One last hamburger before the Lenten fast begins.

One statement for the record. A non-Christian student, not from the United States, wrote to the list to say that he had heard of some very indecent carryings-on at Mardi Gras, or the Carnival, and that he was shocked to learn that that the Christian Church would sponsor such wicked doings. I therefore wish to state that in many places, non-Christians, observing that Christians have a party every spring, have determined to engage in revelry every spring at the same time. Sometimes they misbehave. Christians have no way of stopping them from misbehaving, and cannot reasonably be held responsible for their actions. (If the Bishops of New Orleans and Rio de Janiero were to forbid all Christian participation in pre-Lenten partying, only a few parties, and none of the rowdier ones, would be canceled. It would really accomplish nothing of value.)

PRAYER (traditional language) Mercifully hear our prayers, O Lord, and spare all those who confess their sins unto thee; that they, whose consciences by sin are accused, by thy merciful pardon may be absolved; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Mercifully hear our prayers, O Lord, and spare all those who confess their sins unto you; that they, whose consciences by sin are accused, by your merciful pardon may be absolved; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

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ON THE ORIGIN OF LENT

For many Christians, Ash Wednesday is the beginning of the season of Lent. To those who have heard of this observance but do not see the point of it, a few explanatory comments may be welcome.

In the early church (say in the third century), baptisms were normally performed on Holy Saturday, the day before Easter. Because Baptism is a participation in the burial and resurrection of Christ, an appropriate day for baptizing persons is the day on which the Church commemorates Christ's repose in the tomb. In those days, as now, the Liturgy was divided into two sections, the Liturgy of the Catechumens, consisting chiefly of prayers, hymns, and scripture readings, with a sermon on the readings (after which the catechumens, or learners, were dismissed); and the Liturgy of the Faithful (at which only baptized Christians, full members of the worshipping community, were permitted to be present), consisting of the offering, blessing, and receiving of the Sacrament of Christ's Body and Blood. Naturally, catechumens, most of whom in those days were converts who had been reared as pagans, were given extensive instruction and preparation. This culminated in a forty-day period of prayer, fasting, and instruction just before they were due to be baptized on Holy Saturday. Thus the new Christians were baptized on Easter Eve, and received the Holy Communion for the first time when they joined as full participants with the rest of the Christian community in the celebration of the Easter Liturgy.

In those days, being a Christian was an offense punishable by death (or slavery in the mines), although the law was only spasmodically enforced (like vice laws in more recent times). During waves of persecution, Christians arrested and threatened with punishment would often secure their release by denying Christ, and later, when the persecution had died down, would seek to renew their Christian allegiance. The Church felt that it could not simply restore them immediately to their former status as if nothing had happened. Although practice varied, the procedure that most congregations eventually settled on was to enroll the penitent as a learner, prepare him by instruction, prayer and fasting, and re-admit him to the full fellowship of the Christian community (but with no re-baptism) along with the catechumens on Easter Eve. Later, this practice was extended to those who had committed notorious sins which were felt to amount to denying the faith. Upon repentance, they were re-admitted to Christian fellowship, but not until the following Easter, and only after spending the forty days preceding Easter standing with the catechumens outside the doors while the Liturgy of the Faithful was being celebrated inside. Still later, the Church came to regard the 40 days of preparation for Easter as appropriate for all Christians. First, because we have all sinned in the last year, even though our sins may not have been so spectacular as to force their attention on the community. Second, because all Christians are united by the Spirit into one Body in Christ, so that the victory of Satan over one is a wound felt by all. Because Christ bore the burden of every man's sin, so we who are united with Him and called on to take up our crosses and follow Him are to bear the burden of our neighbor's stumbling. Thus every year the whole Church prepares for Easter by repentance, by a special program of prayer and instruction, by seeking for spritual renewal and growth, so that we may celebrate with joy the feast of the Resurrection of our Lord.

Somone may ask, "Where does the word, 'Lent' come from?" It is of Anglo-Saxon origin, and refers to the time of year when the days are lengthening. "Lent" and "length" have the same root. Naturally, the word is used only in countries where English or a related language is spoken. Other countries call it "the great fast" or "the forty days" or other such names.

ON THE LENGTH OF LENT

Anyone who gets out his calendar and counts 46 days from Ash Wednesday to Easter has forgotten to omit Sundays from the count. Since every Sunday is a little Easter, a feast of the Resurrection of Christ, Sunday is never a day of fasting, and is not included among the days of Lent. If anyone asks the reason for the number forty here, I can only reply that the number appears in the Scriptures in the context of a time of testing, probation, judgement, preparation, or purification.

Examples: Gen 7:4 Noah's Flood began with 40 days of rain. Ex 16:35 The Israelites were 40 years in the wilderness. Ex 24:18 Moses was 40 days on Mount Sinai, receiving the covenant from God, while fasting (Dt 9:9). Ex 34:28 Moses a second time. Num 13:25 The Israelite spies spent 40 days in the land of Canaan. Dt 25:3 A criminal sentenced to be whipped may be given at most 40 lashes. 1 K 19:8 Elijah journeyed fasting for 40 days to Sinai when it seemed to him that his mission was a failure. Jonah 3:4 Nineveh was given 40 days to repent, and did. Matt 4:2 Jesus fasted 40 days in the wilderness, being tested of the Devil. Acts 1:3 Jesus spent 40 days with His disciples after His Resurrection, instructing them.

Perhaps these notes will help some of you to see that the different observances of your Christian neighbors are not a sheer oddity.

SOME OBSERVATIONS ON FASTING

In the Sermon on the Mount, Our Lord speaks in three parallel passages about the Duty of Prayer (Matthew 6:5-6), the Duty of Almsgiving (6:2-4), and the Duty of Fasting (6:16-18); or, as some commentators put it, Duty to God, Duty to Neighbor, and Duty to Self. Many Christians, while they have no trouble recognizing that they ought to pray and give alms, have difficulty seeing why they ought to fast. Without claiming any special knowledge on the point, I list some traditional types of fasting and suggest some possible uses of fasting. My discussion will be in terms of the traditions of my own worshipping community -- the Anglican communion -- but I trust will be relevant to those with other backgrounds.

THE EUCHARISTIC FAST

It is an ancient Christian custom, on Sundays and other days when one plans to receive the Holy Communion, to abstain from food and water beforehand, beginning at midnight (in ancient times, at sunset). The idea is simply to give the Sacrament the place of honor as the first food of the day (for a Sunday Communion, the first food of the week). As Saint Augustine says: "It is not fitting that the earthly food should take precedence over the heavenly." Obviously this observance is seldom a hardship or even an inconvenience, and is not what most persons have in mind when they hear the word "fasting". It seems to me to have value in that what we treat with honor we tend to regard with honor.

THE CALENDAR FASTS

It is an ancient Christian custom to observe certain days of the calendar as days of fasting (no food or reduced food intake) or abstinence (no flesh), or both. (For convenience, I am going to use the word "fasting" in a broad sense, to include all dietary restrictions in a religious context.) The observance of Wednesdays and Fridays is prescribed in the DIDACHE, a Christian manual of discipline thought to date from around 110 AD. Wednesdays and Fridays are still days of abstinence in the Eastern Church, Fridays in the West. The traditional obervance in the West is: no meat on Fridays (certain feasts or festal seasons are exempt), no meat on Wednesdays or Fridays during Lent, on other days of Lent meat at most once, and on all days of Lent no desserts, sweets, savories, or in general things eaten simply for the taste (no pickles, catsup, olives, etc.) Cooking at home, one omits salt and spices, but if you are eating in a restaurant or cafeteria and the cook has salted the food, you eat it anyway. Ash Wednesday and Good Friday are complete fasts -- no food or water for 15 to 24 hours, depending on the tradition of your community. These are a rough indication of what is expected of everyone -- naturally, many adopt a stricter observance (and some do not observe).

ON THE VALUE OF THE CALENDAR FASTS

Someone may ask: Why do you keep such rules? Do you really expect to earn merit in the sight of Heaven? Answer: No, any more than we expect to earn merit by doing the right thing in any other context. But that does not keep it from being the right thing to do. So what is the point of observing the fasts (abstinences) of the calendar? All I can tell you is the value they have for me. One value for me is the sense of community they engender. For most persons, this is clear as regards the feasts of the community. Part of the satisfaction of observing Christmas is the knowledge that other Christians all over the world are joining together in rejoicing over the birth of Jesus in Bethlehem. Part of the satisfaction of observing a national holiday (such as Independence Day for Americans) is the knowledge that the whole nation is joined in celebrating the same thing at that time. But this is not confined to festive occasions. Most Americans born before about 1955 will remember the day that President John F Kennedy was shot, and the few days immediately following, when television and radio stations carried no programming not related to the assassination (and no commercials), and when most conversations dealt with very little else, and there was a strong sense of a nation-wide community united in mourning. In the same way, just as I join every Sunday with other Christians worldwide in celebrating Our Lord's resurrection, so I join with them every Friday in a sober commemoration of His suffering and death. And just as the community observes Sunday as a feast (both in that the Eucharist is a banquet prepared for us by Christ and in that most persons try to make Sunday dinner just a little special, a little fancier than meals on other days), so the community observes Friday as a fast, with restrictions on eating that do not apply on other days. And my awareness every Friday of being part of a community that is gathered at the foot of the Cross has an effect on my devotional life that is, I believe, entirely a good one.

A second effect is that of discipline. Toward the end of Lent, I have no sense of being underfed (though I usually do lose weight, thank you). However, I do have a sense of being under obedience. For six weeks, I have been going through the lunch line at work, noting that there are several options available for the entree, and asking each time for the fish (or, if the cook is feeling adventurous today, for the eggplant casserole). The rest of the year, I have a choice what to order. Now, because it is Lent, my choice is limited, and I accept that limitation and order accordingly. Today I eat eggplant, not because I like eggplant, or would normally choose eggplant, or because it has vitamins, but in obedience. And in obeying, I affirm that I am a member of the Church, and that "because this is what Anglicans are commanded to do" is a reason that counts with me. Some persons have argued for the fast as a developer of will power. I am not sure that it really takes as much will power as that (though I may be underestimating the aversion of some for eggplant casserole). But I think that the habit of affirming a conformity between my life and the rules of the Church has value. Faced with (let us say) a strong and immediate sexual temptation, I might not be able to remember on the spur of the moment the arguments for chastity. Or, remembering them, I might find that they somehow did not sound very convincing at the moment. At such a moment, the habit of discipline, of acting automatically on the premise that the rules are to be obeyed, a habit of obedience trained through years of reacting with "no beef Stroganoff today -- it's Friday" tends to carry me through situations where reason is temporarily off balance under a barrage from the emotions. I once heard an Orthodox Jew of my acquantance asked: "What is the point of keeping kosher? How does it benefit you or make you a better person?" His reply was: "Every time I do something that involves keeping kosher, every time I pick up an item in the supermarket, check the label, and put it back if it is not kosher, I am making an explicit decision to live like a Jew -- I am acknowledging the authority of the Torah -- I am reaffirming my membership in the household of Israel, I am testifying that God has made a covenant with that household, and that I have an obligation to live, and am determined to live, in obedience to that covenant." With the obvious changes, that is also a statement of part of what the Lenten discipline does for those who observe it.

THE ASCETIC FAST

In addition to the communal fasts, as it were, mentioned above, there are fasts undertaken by individual Christians, sometimes much more severe than the prescribed fasts. Various reasons are given for these.

A fast may be undertaken, either by a community or by an individual, as a means of approaching God in suitable humility when making a special request of Him. Thus, for example, when the Jews of Susa were in danger of extermination, they undertook to fast as preparation for seeking to avert the disaster (Esther 4:16). Similarly, when they had heard the message of Jonah, the people of Nineveh fasted to show their repentance (Jonah 3:6-9).

>>>>>Look up examples for previous paragraph >>>>>Rewrite following paragraph

Some persons fast because they believe that it brings them closer to God. I far from sure that I understand what is involved here, but let me offer an explanation anyway. One of the difficulties in being open to the will of God is that we are surrounded by the ordinary, the familiar. Anything that removes the familiar and replaces it with a welter of unfamiliar shapes, sights, sounds, or smells tends to break down our defenses and leave us open to ideas and messages and psychological experiences that transcend our everyday experience. One way to modify the perceptions of the senses is through a prolonged fast. Thus, among many tribal peoples it was once the custom for a youth on the verge of manhood to go out into the wilderness for several days and fast and wait for a vision. If he saw a bear, it meant that the Spirit of the Bear was his special guardian, and he had a special relation with bears thereafter. Eventually, some tribes discovered that certain psychedelic or hallucinogenic drugs would produce visions more quickly and reliably than fasting, and so made the ingesting of these drugs a part of their religious life. In the 1960's, there was a burst of enthusiasm in California and elsewhere for the use of psychedelics, particularly LSD, as a means of attaining instant spiritual enlightenment. Prominent enthusiasts were the writer Aldous Huxley (who committed suicide on 22 November 1963) and Timothy Leary, a college professor (who later reputiated his earlier statements, to the outrage of many of his students). Now, as I understand it, severe prolonged fasting or sleep-deprivation and the use of mind-altering drugs both modify the body's chemistry and therefore the perceptions, so that one no longer has a solid grasp on one's surroundings. And this breaks down our psychological defenses, so that outside influences can invade. Unfortunately, opening the door so that anyone passing by outside can drop in and visit you carries no guarantee of the quality of the visitors. A Christian who has for years devoted himself to prayer, to regular receiving of the Holy Communion, to the diligent study of the Holy Scriptures, to deeds of love and kindness toward others, and to following the will of God as he already knows it through prayer and Scripture and his own experience and that of the Christian community, is likely, if his defences are broken down by drugs or fasting, to find what enters through the broken defenses is an increased awareness of God, since it is God that he has spent the previous few years listening to. Someone who does not have that kind of preparation may find that what he has let into his mind is not God, but other less desirable visitors, or simply the products of his own subconscious. Accordingly, if someone were to say to me: "I have never thought very much about God, or made any serious effort to obey him, but I understand that one can get some truly wonderfull religious experiences from going without food for two weeks, or without sleep for one week, or just by taking a little acid. Do you think I ought to try it?" My response would be, "Shut up and eat your meatloaf."

SUGGESTIONS FOR KEEPING LENT

A listmember wrote me privately, saying (in substance): "I have no experience with keeping a Lenten observance. Could you please make some concrete suggestions?" Some of my reply may interest others.

It is the usual practice to consider a Lenten Rule under the headings of Prayer, Almsgiving, and Fasting. (Duty to God, Duty to Others, and Duty to Self -- See Matthew 6:2-6,16-18.)

PRAYER

Along with Prayer we consider meditation and the reading of Holy Scripture and other improving literature. You might consider a schedule of regular prayer and Bible reading, a little more strenuous than what you have been accustomed to, but not so much so that you will become discouraged and quit.

As an Anglican, I make considerable use of what we call the Book of Common Prayer. You can probably buy one or borrow one from the nearest Episcopal church, or from a public library. I suggest it partly because it prints the Psalms divided into sixty approximately equal sections, designated for Morning and Evening Prayer on the thirty days of the (average) month. Something you might do for Lent is to read the appointed Psalms for the day, morning and evening if possible. You can either start from the beginning and try to read them all in the course of Lent, or (my suggestion) start with the current day of the month and keep going from there. If you cannot obtain a BCP, you can simply take a Bible, count the number of pages devoted to the Psalms, divide by sixty, and then mark divisions in the margin dividing the Psalms into sixty roughly equal portions. Try to make the breaks come between Psalms (or, for Psalm 119, between stanzas). If you simply cannot manage to read 1/30 of the Psalms a day, then go for 1/60, and spread the Psalms out over two months. But have a go at the original arrangement first.

The BCP also has a table of Scripture readings for Morning and Evening Prayer for every day of the year (the 1979 book uses a two-year cycle). Eventually, you might consider reading Morning Prayer, or Evening Prayer, or both, every day according to the usage provided in the BCP. But the Psalms are the place to start. Unless you have a roommate to consider, try reading them aloud, or at least in an undertone. If you don't move your lips, it is easy to fall into skimming the page rather than reading it. Besides, all poetry is meant to be read aloud. And besides that, you are reading the Psalms as prayer and praise, not simply as you would read the account of the life of King Jehoiakim.

DIGRESSION: If you ask for a BCP, you will probably get the 1979 edition. However, a few bookstores and many libraries will also have the 1928 edition, which is in many ways (not all) more traditional. The Psalter in the 1928 book is Coverdale's translation (about 75 years older than the King James). The Psalter in the 1979 book is contemporary English. Some readers have called it "the finest Psalter available in English," while others have called it "obviously the work of writers with a bone-deep hatred of the English language." To each his own.

I suggest that you also read the book REFLECTIONS ON THE PSALMS, by C S Lewis. It is available in paperback, and again, many libraries carry it. It discusses difficulties that many Christians have when they undertake to read the Psalms, and I have found it extremely helpful.

Other reading that I suggest for Lent (or other times):

Dorothy L Sayers has written a series of twelve radio plays on the Life of Christ, called THE MAN BORN TO BE KING, and they are absolutely first-rate. They are available as a book. Some FM radio stations broadcast them every year, or every few years. Inquire locally. The book contains the author's comments on the background and significance of various episodes. Be sure to read the comments; they are well worth it. (One possible stumbling-block: Sayers is from England, and the plays contain a fair amount of English dialect. Different regions there have different dialects, and Sayers works this into the plays. This can be a distraction for some readers. One of the disciples, in particular, is likely to raise American eyebrows by the way he speaks, but no Englishman I know thinks it at all odd.)

Sayers has also written FOUR SACRED PLAYS and THE EMPEROR CONSTANTINE, and a book on the Trinity called THE MIND OF THE MAKER.

She has translated THE DIVINE COMEDY of Dante into English, with copious notes. It is available in the Penguin Paperbacks series. She has two books of essays called BEGINNING PAPERS ON DANTE and FURTHER PAPERS ON DANTE. Dante, beside being one of the world's great poets -- a fact which comes through even in translation -- has much to say about sin and repentance and grace.

In 1728, the Englishman William Law wrote A SERIOUS CALL TO A DEVOUT AND HOLY LIFE. He said: > If we are to follow Christ, it must be in our common way of > spending every day. If we are to live unto God at any time or > in any place, we are to live unto him in all times and in all > places. If we are to use anything as the gift of God, we are to > use everything as his gift.

His book paved the way for the religious revival in the eighteenth century in Great Britain and America. Apart from the Holy Scriptures, it is hard to beat as Lenten reading.

>>>>> available from Gutenberg Project

For education, as opposed to devotion, try your library for A HISTORICAL INTRODUCTION TO THE NEW TESTAMENT, by George Salmon, FRS. You will find an extract from it in the CHRISTIA Library. To obtain it, send the message GET JOHN PART2 to LISTSERV@ASUACAD.BITNET or to LISTSERV@ASUVM.INRE.ASU.EDU

You can get an excellent sermon on THE EXCELLENCES OF CHRIST, by Jonathan Edwards, a great preacher and philosopher, by sending the message GET LION LAMB to the same address.

In fact, by sending the message GET LIBRARY CATALOG to the same address, you can get a list of the contents of the Library. Several of the items there (not JUST the ones by me) are well worth reading, during Lent or at any other time.

ALMSGIVING

For most of us, giving extra money to church or charity during Lent would simply mean that we balance the accounts by giving less at other times, so as to make the yearly total come out to what we think we can afford. Instead of giving money, you might consider giving some extra time. Is there a hospital, or a shelter for the homeless, or program for free lunches for the poor, that could use some volunteer labor? You might decide to give them one night a week during Lent. See whether Laubach Literacy, or your county or city, has an adult literacy program in your area.

FASTING

For many persons, Lent means giving up candy for forty days. In my circles, giving up candy (and anything else eaten more for taste than for health) is taken for granted as a part of Lent. No desserts, no ketchup or mustard or pickles, no sugar on the cereal, no tea or coffee or soft drinks -- you get the picture. Moreover, no meat on Wednesdays or Fridays, and meat at most once a day on other days (Sundays are not part of Lent). This can mean having fish or a hard-boiled egg instead, or simply skipping the entree and eating the vegetables and bread. Something depends here on whether you are (1) fixing your own meals, or (2) buying them in a restaurant, or (3) eating them in a dormitory, where you pay for the meat whether you eat it or not (every dormitory I have lived in had a non-meat alternative available during Lent -- usually two hard-boiled eggs and a slice of processed cheese food).

Why I consider this symbolic gesture important I have tried to explain in an earlier posting.

You might consider giving up television for Lent. More precisely, giving up programs that you watch for entertainment rather than for information. If your local station is broadcasting THE WORLD OF CHEMISTRY or FRENCH IN ACTION or THE EARTH REVEALED, and you are learning something about chemistry or French or geology from watching, by all means continue. But if you are addicted to soap operas, or to BEVERLY HILLS 90210, or to Phil or Oprah or Jay or Arsenio, you might consider swearing off for six weeks. (Note that the fact that something is on public television does not automatically mean that it is educational, and that the fact that the women are all wearing hoop skirts -- or the men togas -- does not make a drama educational.) You may even find that the time you save by not watching gives you extra time for devotional reading (see above) or for volunteer work (see above).

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ASH WEDNESDAY

PRAYER (traditional language) Almighty and everlasting God, who hatest nothing that thou hast made and dost forgive the sins of all those who are penitent: Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Almighty and everlasting God, who hate nothing you have made and forgive the sins of all who are penitent: Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of you, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

FIRST READING Joel 2:11-2,12-17 (The prophet warns of a coming day of judgement, but urges the people to repent and seek the mercy of the Lord.)

ALTERNATE READING: Isaiah 58:1-12 (The prophet warns that fasting and other religious observances are useless if there is no accompanying repentance and wish to amend one's life.)

PSALM 103 (or 103:8-14) (A hymn of thanksgiving for the Lord's acts of healing and forgiveness.)

EPISTLE: 2 Corinthians 5:20b--6:10 (Paul, speaking on behalf of Christ, urges his readers to accept the healing grace of God.)

THE HOLY GOSPEL: Matthew 6:1-6,16-21 (Jesus reminds us that acts of prayer, almsgiving, and fasting, are to be done, not for the approval of men, but in gratitude to God.)

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FIRST SUNDAY IN LENT

PRAYER (traditional language) Almighty God, whose blessed Son was led by the Spirit to be tempted by Satan; Make speed to help thy servants who are assaulted by manifold temptations; and, as thou knowest their several infirmities, let each one find thee mighty to save; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

PRAYER (contemporary language) Almighty God, whose blessed Son was led by the Spirit to be tempted by Satan; Come quickly to help us who are assaulted by many temptations; and, as you know the weaknesses of each of us, let each one find you mighty to save; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

(NOTE: Wednesday, Friday, and Saturday of this week are the traditional spring Ember Days. For the readings, see cal.sep.)

FOR YEAR A

FIRST READING: Genesis 2:4b-9,15-17,25--3:7 (or Gen 2:4b--3:7) (The creation of the first man and first woman in the Garden of Eden, their disobedience, and consequent loss of fellowship with God)

PSALM 51 (or 51:1-13) (A psalm of penitence and beseeching for God's forgiveness. Said to have been written by David after his sin with Uriah's wife and his consequent murder of Uriah, his rebuke by Nathan, and his repentance, as recorded in 2 Samuel 11:1--12:23.)

EPISTLE: Romans 5:12-19(20-21) (Paul speaks of Christ as the Second Adam. The first Adam brought death into the world; the second Adam brings life.)

THE HOLY GOSPEL: Matthew 4:1-11 (After His baptism by John, Jesus went into the wilderness, where He fasted for forty days and was tested by the devil.)

REMARK: In today's Epistle, Paul presents Christ as the New Adam. In today's Gospel, Matthew appears to be presenting Christ as the New Israel. After coming out of Egypt, the Israelites wandered in the desert for forty years. They were tested three times and failed each time. They did not trust God to be with them, and so turned aside from God to worship the Golden Calf and the gods of Moab. They did not trust God to feed them, and so they hoarded manna, and gorged themselves on meat not prepared as God had commanded. They did not trust God to protect them from their enemies, and so turned back from the very borders of the Promised Land. During His forty days in the desert (symbolizing the Israelites' forty years), Jesus was faced with the same three tests (a point emphasized by the fact that He meets each of them with a quotation from Deuteronomy), and He passed them all and crossed over Jordan into the Promised Land. Thus the Messiah of Israel sums up in His own person the whole people of Israel, and by His perfect trust in, and His perfect obedience to, the Father, He does on behalf of His people what they could not do in and of themselves.

FOR YEAR B

FIRST READING: Genesis 9:8-17 (After the Flood, God made a covenant with Noah and his descendants forever.)

PSALM 25 (or 25:3-9) (All the paths of the LORD are steadfast love and faithfulness, for those who keep his covenant and his testimonies.)

EPISTLE: 1 Peter 3:18-22 (Christ preached to the spirits in prison, who were disobedient in the days of Noah. Christ now saves us through baptism into His death and resurrection.)

THE HOLY GOSPEL: Mark 1:9-13 (After His baptism by John, Jesus was in the wilderness forty days, fasting, and tested by Satan.)

FOR YEAR C

FIRST READING: Deuteronomy 26:(1-4)5-11 (When the Israelites have entered in Canaan, each must make an offering and praise God for his deliverance from Egypt.)

PSALM 91 (or 91:9-15) (God guards and protects us)

EPISTLE: Romans 10:(5-8a)8b-13 (God is near to all who call upon him)

THE HOLY GOSPEL: Luke 4:1-13 (Jesus was in the wilderness forty days, fasting, and tested by Satan.)

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SECOND SUNDAY IN LENT

PRAYER (traditional language) O God, whose glory it is always to have mercy: Be gracious to all who have gone astry from thy ways, and bring them again with penitent hearts and steadfast faith to embrace and hold fast the unchangeable truth of thy Word, Jesus Christ thy Son; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.

PRAYER (contemporary language) O God, whose glory it is always to have mercy: Be gracious to all who have gone astry from your ways, and bring them again with penitent hearts and steadfast faith to embrace and hold fast the unchangeable truth of your Word, Jesus Christ your Son; who with you and the Holy Spirit lives and reigns, one God, for ever and ever.

FOR YEAR A

FIRST READING: Genesis 12:1-8 (God calls Abraham to leave his home and family and to go where God will send him. God promises him that he will be the father of a great people.)

PSALM 33:12-22 ("Blessed is the nation whose God is the LORD.")

EPISTLE: Romans 4:1-5(6-12)13-17 (Abraham found a right relationship with God by trusting in Him. Abraham is the father of all who trust in the Lord.)

THE HOLY GOSPEL: John 3:1-17 (Jesus speaks with Nicodemus. He tells him that to enter the kingdom of God, one must be born anew of water and the Spirit. (In Greek, the same words can mean "born anew" and "born from on high" and the same word means "breath", "wind," or "spirit.") The Son of Man, who is also Son of God, came down from heaven to reconcile men with God, and is lifted up (both on the cross, and in His return to heaven in glory) for their salvation.)

FOR YEAR B

FIRST READING: Genesis 22:1-14 (Abraham is commanded to sacrifice his son Isaac, and shows himself obedient.)

PSALM 16 (or 16:5-11) (Thou dost show me the path of life; in thy presence there is fulness of joy; at thy right hand are pleasures for evermore.)

EPISTLE: Romans 8:31-39 (If God offered His own Son to save us, can there be any doubt that He is utterly determined to save us? How can we have anything to fear?)

THE HOLY GOSPEL: Mark 8:31-38 (Jesus predicts His death, and tells the disciples: "To walk with me is to walk the way of the cross.")

FOR YEAR C

FIRST READING: Genesis 15:1-12,17-18 (God makes His covenant with Abraham, promising him a homeland and many descendants.)

PSALM 27 (or 27:10-18) ("The LORD is my light and my salvation; whom shall I fear?")

EPISTLE: Philippians 3:17--4:1 (Our citizenship is in heaven, and Christ will renew us and all things.)

THE HOLY GOSPEL: Luke 13:(22-30) 31-35 (Strive to enter by the narrow door.)

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THIRD SUNDAY IN LENT

PRAYER (traditional language) Almighty God, who seest that we have no power of ourselves to help ourselves: Keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Almighty God, who know that we have no power in ourselves to help ourselves: Keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR YEAR A

FIRST READING: Exodus 17:1-7 (The people in the wilderness riot because they have no water. Moses rebukes them for not trusting God. God tells him to strike a rosk with his staff, and water flows out.)

PSALM 95 (or 95:6-11) (Praise of God, and a warning not to reject Him or put Him to the test, as did the people in the wilderness.)

EPISTLE: Romans 5:1-11 (If God loved us enough to die for us when we were still His enemies, how much more can we rely on His love now that He has reconciled us to Himself.)

THE HOLY GOSPEL: John 4:5-26(27-38)39-42 (Jesus meets the Samaritan woman at the well. He speaks of Himself as the source of living water, spring up to eternal life. He reveals Himself to the woman as the Messiah.)

FOR YEAR B

FIRST READING: Exodus 20:1-17 (God delivers the Ten Commandments at Mount Sinai.)

PSALM 19:7-14 (The law of the LORD is like the desert sunlight: bright, pure, clean, hot, purifying, inescapable.)

EPISTLE: Romans 7:13-25 (The Law shows us how far we come short of the holiness of God. It brings terror. It shows us that we are captives of sin. But Jesus is the Great Liberator.)

THE HOLY GOSPEL: John 2:13-22 (At the beginning of His public ministry, Jesus cleanses the Temple.)

FOR YEAR C

FIRST READING: Exodus 3:1-15 (God reveals Himself to Moses at Sinai out of the burning bush.)

PSALM 103 (or 103:1-11) (Blessed be God, who forgives and heals and redeems.)

EPISTLE: 1 Corinthians 10:1-13 (Take worning from the Israelites, who were delivered from Egypt, but disobeyed God in the wilderness.)

THE HOLY GOSPEL: Luke 13:1-9 (Jesus uses two contemporary disasters and a parable of his own to warn his listeners of the need for repentance. Some might think that those who died in these disasters were more sinful than others. Not necessarily so. Unless others use the time allotted them for a change of heart and turning to God, they too will come to a tragic end.)

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FOURTH SUNDAY IN LENT

PRAYER (traditional language) Gracious Father, whose blessed Son Jesus Christ came down from heaven to be the true bread which giveth life to the world: Evermore give us this bread, that he may live in us, and we in him; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

PRAYER (contemporary language) Gracious Father, whose blessed Son Jesus Christ came down from heaven to be the true bread which gives life to the world: Evermore give us this bread, that he may live in us, and we in him; who lives and reigns with you and the Holy Spirit, one God, now and for ever.

FOR YEAR A

FIRST READING: 1 Samuel 16:1-13 (The LORD sent the prophet Samuel to the house of Jesse in Ramah (Bethlehem) to designate the next king. Jesse called in his sons in order of age, and Samuel thought each time, "This must be the one." But the LORD kept saying, "No, I do not judge by appearances." Finally, the youngest, David, came in, and by the command of the LORD Samuel annointed him king over Israel.)

PSALM 23 ("The LORD is my shepherd". God guides and protects us. He is merciful and generous.)

EPISTLE: Ephesians 5:(1-7)8-14 (Christ has brought us out of darkness into light. Let us put aside works of darkness and live as befits those who have been renewed in Christ.)

THE HOLY GOSPEL: John 9:1-13(14-27)28-38 (On the Sabbath day, Jesus heals a man born blind. As the man is being questioned by the synagogue authorities, the man considers what he knows of Jesus, and moves gradually from "he opened my eyes" to "he is a prophet" to "he is the Son of God.")

FOR YEAR B

FIRST READING: 2 Chronicles 36:14-23 (The Babylonians conquer Judea, sack Jerusalem, destroy the Temple, and carry the people away into captivity in Babylon. Seventy years the land lay desolate. But when the Persians conquered the Babylonians, their king Cyrus allowed the people to return to Jerusalem and rebuild the Temple.)

PSALM 122 (I was glad when they said to me: "Let us go to the house of the LORD!")

EPISTLE: Ephesians 2:4-10 (God, in His mercy and love, has rescued us from sin and death, given us new life in Christ Jesus, and destined us for holiness.)

THE HOLY GOSPEL: John 6:4-15 (Jesus feeds the Five Thousand. They wish to make Him king, so He withdraws.)

FOR YEAR C

FIRST READING: Joshua (4:19-24) 5:9-12 (The Israelites, having been delivered out of Egypt, were brought home at last to their own country, and having entered into it, they ate of the produce of the land.)

PSALM 34 (or 34:1-8) (The LORD punishes the wicked, but delivers the oppressed.)

EPISTLE: 2 Corinthians 5:17-21 (God was in Christ, reconciling the world unto Himself.)

THE HOLY GOSPEL: Luke 15:11-32 (The Parable of the Wastrel Son, the Loving Father, and the Angry Brother)

REMARK: With this Sunday, 22 days of Lent are over, and 18 are yet to come. The Sunday is accordingly called Mid-Lent, and is a sort of breather before the second half (approximately) of Lent begins. In the Old Lectionary, the Gospel reading (John 6:1-14) was the Feeding of the Five Thousand, from which the Sunday is known as Refreshment Sunday. The Epistle in the Old Lectionary (Galatians 4:21-31) speaks of the heavenly Jerusalem as "the mother of us all." Accordingly the day is also called Mothering Sunday, and formerly was a day on which all apprentices were sent home to visit their mothers.

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FIFTH SUNDAY IN LENT

PRAYER (traditional language) O Almighty God, who alone canst order the unruly wills and affections of sinful men: Grant unto thy people that they may love the thing which thou commandest, and desire that which thou dost promise; that so, among the sundry and manifold changes of the world, our hearts may surely there be fixed where true joys are to be found; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

PRAYER (contemporary language) Almighty God, who alone can bring into order the unruly wills and affections of sinners: Grant your people grace to love what you command and desire what you promise; that, among the swift and varied changes of the world, our hearts may surely there be fixed where true joys are to be found; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

FOR YEAR A

FIRST READING: Ezekiel 37:1-3(4-10)11-14 (God shows Ezekiel a valley of dry bones, and then causes the bones to join together, and to be covered with flesh, and to become living men. Just so, the LORD promises, He will restore His people Israel, even when their situation seems beyond remedy.)

PSALM 130 ("Out of the deep have I cried unto thee, O LORD; Lord, hear my voice. O let thine ears consider well the voice of my complaint. If thou, LORD, wilt be extreme to mark what is done amiss, O Lord, who may abide it? For there is mercy with thee; therefore shalt thou be feared. I look for the LORD; my soul doth wait for him; in his word is my trust. My soul fleeth unto the Lord before the morning watch; I say, before the morning watch. O Israel, trust in the LORD; for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his sins.")

EPISTLE: Romans 6:16-23 (Every man is the servant of sin, or the servant of God. You were servants of sin, but have been set free to serve God. Sin pays death for wages, but God gives us the free gift of life everlasting.)

THE HOLY GOSPEL: John 11:(1-17)18-44 (When Jesus comes to Bethany, He is told that his friend Lazarus has been dead for four days. He says, "I am Resurrection and Life." Going to the tomb, He restores Lazarus to life.)

FOR YEAR B

FIRST READING: Jeremiah 31:31-34 (The LORD says: In the days to come, I will make a new covenant with Israel, and write my law on their hearts.)

PSALM 51 (or 51:11-16) (God desires repentance rather than sacrifice. Give me a penitent heart, O God.)

EPISTLE: Hebrews 5:(1-4)5-10 (Christ was appointed High Priest by His Father: and when He had undergone obedience and suffering, He became the source of eternal salvation to those who trust Him.)

THE HOLY GOSPEL: John 12:20-33 (Jesus said: "If a grain of wheat is kept safe, it remains alone; but if it is buried, it brings forth much fruit.... When I am lifted up from the earth, I will draw all men to myself.")

FOR YEAR C

FIRST READING: Isaiah 43:16-21 (The LORD, who brought Israel out of Egypt in former days, will make fountains in the desert, and once more lead his people safely home.)

PSALM 126 (The LORD brings the exiles back to Zion.)

EPISTLE: Philippians 3:8-14 (Let us forget all else and run toward the goal of perfection in Christ.)

THE HOLY GOSPEL: Luke 20:9-19 (The parable of the wicked tenants, who abused the Landlord's messengers, and killed His Son.)

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SUNDAY OF THE PASSION: PALM SUNDAY

PRAYER (traditional language) Assist us mercifully with thy help, O Lord God of our salvation, that we may enter with joy upon the meditation of those mighty acts whereby thou hast given unto us life and immortality; through Jesus Christ our Lord.

PRAYER (contemporary language) Assist us mercifully with your help, O Lord God of our salvation, that we may enter with joy upon the contemplation of those mighty acts whereby you have given us life and immortality; through Jesus Christ our Lord.

(NOTE: The preceding prayer may be used throughout the next five days, before the prayer appointed for the day.)

FOR THE SERVICE OF PALMS:

PRAYER (traditional language) O God, who for our salvation didst send thy Son our Lord Jesus Christ into this world, that he might call us back to thee; before whom also a multitude of believing people, with most faithful devotion, spread their garments, with branches of palm trees in the way, as he was coming to Jerusalem to fulfil the scriptures: grant, we beseech thee, that we may prepare before him the way of faith, from which every stone of stumbling and rock of offence being put away, our works of righteousness may so flourish before thee, that we may be granted to follow in his footsteps, who with thee and the Holy Spirit liveth and reigneth for ever and ever.

O God, who for our salvation didst send thy Son Jesus Christ into this world, that he might call us back to thee; whom a multitude greeted with branches of palm trees, hailing him as their King, as he was coming to Jerusalem to fulfil the Scriptures: grant, we beseech thee, that we may ever hail him as our King, and follow him in the way that leadeth to eternal life; who with thee and the Holy Spirit liveth and reigneth for ever and ever.

PRAYER (contemporary language) O God, who for our salvation sent your Son our Lord Jesus Christ into this world, that he might call us back to you; before whom also a multitude of believing people, with most faithful devotion, spread their garments, with branches of palm trees in the way, as he was coming to Jerusalem to fulfil the scriptures: grant, we pray, that we may prepare before him the way of faith, from which every stone of stumbling and rock of offence being put away, our works of righteousness may so flourish before you, that we may be granted to follow in his footsteps, who lives and reigns with you and the Holy Spirit for ever and ever.

O God, who for our salvation sent your Son Jesus Christ into this world, that he might call us back to you; whom a multitude greeted with branches of palm trees, hailing him as their King, as he was coming to Jerusalem to fulfil the Scriptures: grant, we pray, that we may ever hail him as our King, and follow him in the way that leads to eternal life; who lives and reigns with you and the Holy Spirit for ever and ever.

PSALM 118:19-29 (a processional song: "Blessed is he who comes in the name of the Lord.")

THE HOLY GOSPEL (Year A): Matthew 21:1-11 THE HOLY GOSPEL (Year B): Mark 11:1-11a THE HOLY GOSPEL (Year C): Luke 19:29-40 (Jesus rides in triumph into Jerusalem)

LITURGY OF THE WORD

PRAYER (traditional language) Almighty and everlasting God, who, of thy tender love towards mankind, hast sent thy Son our Savior Jesus Christ to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility: Mercifully grant that we may both follow the example of his patience, and also be make partakers of his resurrection; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Almighty and everliving God, who in your tender love for the human race sent your Son our Savior Jesus Christ to take upon him our nature, and to suffer death upon the cross, giving us the example of his great humility: Mercifully grant that we may walk in the way of his suffering, and also share in his resurrection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

FIRST READING: Isaiah 45:21-25 ("Turn to me and be saved, all the ends of the earth.")

ALTERNATE FIRST READING: Isaiah 52:13--53:12

PSALM 22:1-21 (or 22:1-11) (The Crucifixion Psalm: "My God, my God, why hast thou forsaken me?")

EPISTLE: Philippians 2:5-11 (Christ laid aside His glory, and emptied Himself, and is now exalted.)

THE HOLY GOSPEL (Year A): Matthew (26:36-75)27:1-54(55-66) THE HOLY GOSPEL (Year B): Mark (14:32-72)15:1-39(40-47) THE HOLY GOSPEL (Year C): Luke (22:39-71) 23:1-49(50-56) (Jesus (in Gethsemane and before the Jewish council and) on trial before Pilate; His suffering and death (and burial))

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MONDAY IN HOLY WEEK

PRAYER (traditional language) Almighty God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified: Mercifully grant that we, walking in the way of the cross, may find it none other that the way of life and peace; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Almighty God, whose dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified: Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

FIRST READING: Isaiah 42:1-9 ("Behold My servant...he will bring justice to the nations.)

PSALM 36:5-10 (The love of God is as steadfast as the mountains, and in Him is the well of life.)

EPISTLE: Hebrews 11:39--12:3 (Let us run our race with perseverance, looking to Jesus, the Pioneer and Perfecter of our faith.)

THE HOLY GOSPEL: John 12:1-11 (or Mark 14:3-9) (Mary annoints Jesus at Bethany. Hostility against Jesus increases.)

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TUESDAY IN HOLY WEEK

PRAYER (traditional language) O God, who by the passion of thy blessed Son didst make an instrument of shameful death to be unto us the means of life: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of thy Son our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) O God, who by the passion of your blessed Son made an instrument of shameful death to be for us the means of life: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of your Son our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

READING: Isaiah 49:1-6 (God's salvation extends beyond Israel to the ends of the earth.)

PSALM 71:1-12 ("My accusers mock me; deliver me, O LORD.")

EPISTLE: 1 Corinthians 1:18-31 (God works His purposes through lowly instruments, despised by the world.)

THE HOLY GOSPEL: John 12:37-38,42-50 (Jesus warns his hearers that they must choose whether to believe him or reject him.)

THE HOLY GOSPEL (an alternate reading): Mark 11:15-19 (Jesus cleanses the Temple.)

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WEDNESDAY IN HOLY WEEK

PRAYER (traditional language) O Lord God, whose blessed Son our Savior gave his back to the smiters and hid not his face from shame: Give us grace to take joyfully the sufferings of the present time, in full assurance of the glory that shall be revealed; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Lord God, whose blessed Son our Savior gave his body to be whipped and his face to be spit upon: Give us grace to accept joyfully the sufferings of the present time, confident of the glory that shall be revealed; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

READING: Isaiah 50:4-9a ("I gave my back to the smiters....")

PSALM 69:6-13,20-21 ("In thy service, O LORD, I have suffered reproach... In my thirst, they gave me vinegar to drink.")

EPISTLE: Hebrews 9:11-15,24-28 (Christ is our great High Priest, who has made a perfect offering.)

THE HOLY GOSPEL: John 13:21-35 (Jesus at the Last Supper foretells His betrayal, and commands His disciples to love one another.)

THE HOLY GOSPEL (an alternate reading): Matthew 26:1-5,14-25 (Judas agrees with the chief priests to betray Jesus; Jesus at the Last Supper foretells His betrayal.)

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MAUNDY THURSDAY

PRAYER (traditional language) Almighty Father, whose dear Son, on the night before he suffered, did institute the Sacrament of his Body and Blood: Mercifully grant that we may thankfully receive the same in remembrance of him who in these holy mysteries giveth us a pledge of life eternal, the same thy Son Jesus Christ our Lord; who now liveth and reigneth with thee and the Holy Spirit ever, one God, world without end.

PRAYER (contemporary language) Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

FIRST READING: Exodus 12:1-14a (Moses instructs the Israelites on how they are to keep the Passover forever as the feast of their deliverance.)

PSALM 78:14-20,23-25 (When the Israelites were in the wilderness, God gave them bread from heaven, and water from the rock.)

EPISTLE: 1 Corinthians 11:23-32 (Paul reminds the Corinthians how Christ Himself instituted the Eucharist just before He was handed over to suffering and death.)

THE HOLY GOSPEL: John 13:1-15 (Jesus, at the Last Supper, washes His disciples' feet, setting them an example of humility and love.)

THE HOLY GOSPEL (an alternate reading): Luke 22:14-30 (Jesus institutes the Lord's Supper, predicts His betrayal, and tells His disciples to love one another.)

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GOOD FRIDAY

PRAYERS (traditional language) Almighty God, we beseech thee graciously to behold this thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the cross; who now liveth and reigneth with thee and the Holy Ghost ever, one God, world without end.

Almighty and everlasting God, by whose Spirit the whole body of the Church is governed and sanctified; Receive our supplications and prayers, which we offer before thee for all estates of men in thy holy Church, that every member of the same, in his vocation and ministry, may truly and godly serve thee; through our Lord and Savior Jesus Christ.

O merciful God, who hast made all men, and hatest nothing that thou hast made, nor desirest the death of a sinner, but rather that he should be converted and live; Have mercy upon all who know thee not as thou art revealed in the gospel of thy Son. Take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy fold, that they may be made one flock under one Shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, world without end.

Lord Jesus Christ, who didst stretch out thine arms of love on the hard wood of the Cross that everyone might come within the reach of thy saving embrace: So clothe us in thy Spirit that we, reaching forth our hands in love, may bring those who do not know thee to the knowledge and love of thee; for the honor of thy Name.

O God of unchangeable power and eternal might: Look favorably upon thy whole Church, that wonderful and sacred mystery; by the effectual working of thy providence, carry out in tranquillity the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, thy Son Jesus Christ our Lord; who liveth and reigneth with thee in the unity of the Holy Spirit, one God, for ever and ever.

Lord Jesus Christ, Son of the living God, we pray thee to set thy passion, cross, and death between thy judgement and our souls, now and in the hour of our death. Give mercy and grace to the living; pardon and rest to the dead; to thy holy Church peace and concord; and to us sinners everlasting life and glory; who with the Father and the Holy Spirit livest and reignest, one God, now and for ever.

PRAYERS (contemporary language) Almighty God, we pray you graciously to behold this your family, for which our Lord Jesus Christ was willing to be betrayed, and given up into the hands of sinners, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Almighty and everlasting God, by whose Spirit the whole body of your faithful people is governed and sanctified; Receive our supplications and prayers, which we offer before you for all members of your holy Church, that in their vocation and ministry they may truly and devoutly serve you; through our Lord and Savior Jesus Christ.

Merciful God, Creator of all the peoples of the earth and lover of souls: Have compassion on all who do not know you as you are revealed in your Son Jesus Christ; let your Gospel be preached with grace and power to those who have not heard it; turn the hearts of those who resist it; and bring home to your fold those who have gone astray; that there may be one flock under one Shepherd, Jesus Christ our Lord.

Lord Jesus Christ, who stretched out your arms of love on the hard wood of the Cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring others to know you and love you; for the honor of your Name.

O God of unchangeable power and eternal might: Look favorably upon your whole Church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquillity the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord; who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Lord Jesus Christ, Son of the living God, we pray you to set your passion, cross, and death between your judgement and our souls, now and in the hour of our death. Give mercy and grace to the living; pardon and rest to the dead; to your holy Church peace and concord; and to us sinners everlasting life and glory; for with the Father and the Holy Spirit you live and reign, one God, now and for ever.

FOR ALL YEARS

FIRST READING: Isaiah 52:13-53:12 ("He was wounded for our transgressions.... With his stripes we are healed.")

ALTERNATE FIRST READING: Genesis 22:1-18 (Abraham offers up Isaac.)

ALTERNATE FIRST READING: Wisdom 2:1,12-24 They said to themselves in their deluded way: "Our life is short and full of trouble, and when a man comes to his end there is no remedy; no man was ever known to return from the grave.... "Let us lay a trap for the just man; he stands in our way, a check to us at every turn; he girds at us as law-breakers, and calls us traitors to our upbringing. He knows God, so he says; he styles himself "the servant of the Lord". He is a living condemnation of all our ideas. The very sight of him is an affliction to us, because his life is not like other people's, and his ways are different. He rejects us like base coin, and avoids us and our ways as if we were filth; he says that the just die happy, and boasts that God is his father. Let us test the truth of his words, let us see what will happen to him in the end; for if the just man is God's son, God will stretch out a hand to him and save him from the clutches of his enemies. Outrage and torment are the means to try him with, to measure his forbearance and learn how long his patience lasts. Let us condemn him to a shameful death, for on his own showing he will have a protector." So they argued, and very wrong they were; blinded by their own malevolence, they did not understand God's hidden plan; they never expected that holiness of life would have its own recompense; they thought that innocence had no reward. But God created man for immortality, and made him the image of his own eternal self; it was the devil's spite that brought death into the world, and the experience of it is reserved for those who take his side.

PSALM 22:1-21 (or 22:1-11) ("My God, my God, why hast thou forsaken me? ... they pierced my hands and my feet.... They parted my garments among them, and cast lots for my clothing.")

ALTERNATE PSALM 40:1-14 (A psalm of trust in God and submission to His will, applied to Christ in Hebrews 10:4-10.)

ALTERNATE PSALM 69:1-23 ("...when I was thirsty, they gave me vinegar to drink.")

EPISTLE: Hebrews 10:1-25 (The sacrifices commanded in the Law of Moses were only a hint of the sacrifice of Christ, who is both the Eternal High Priest and the Spotless Offering.)

THE HOLY GOSPEL: John (18:1-40) 19:1-37 (The Passion of Our Lord Jesus Christ as narrated by John, beginning with (the arrest in Gethsemane, continuing with the hearings before Annas and Caiaphas,) the trial before Pilate, and the Crucifixion, and ending with the account of His Death.)

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A GOOD FRIDAY MEDITATION ON AN UNLIKELY TEXT/

There is a play by Jean-Paul Sartre called Morts sans Sepultre (The Living Dead -- literally, The Unburied Dead: one English translation calls it The Victors.) I have not seen or read it recently, but part of it goes something like this: The scene is the attic of a house in France during the Second World War. In the attic are a half-dozen prisoners, captured members of the resistance. It is night, and the next morning they will be taken out one at a time and tortured for information. None of them has any information of value, so they need summon no will power. There is nothing to do but wait, and then suffer, and then die. But now the attic door opens and the soldiers throw another man in. He is the leader of the resistance for that region, but the soldiers do not realize this. To them he is simply someone caught out-of-doors after curfew, and so they are detaining him for the night and will release him in the morning. Now the other prisoners are in a different position. Now they have an active and mot merely a passive role to play in what awaits them. They tell the leader, "Don't worry. We will hold our tongues." He begins to says, "I thank you, for myself, for the Resistance, for France. Your courage and your sacrifice will not be forgotten." Suddenly, one of the others, his fiancee, says, "Oh, shut up. Nothing you have to say could possibly mean anything to us. I am not blaming you. It is not your fault. But the fact is that you are a living man and I am a dead woman, and the living and the dead have nothing to say to each other. Tomorrow you go out that door to freedom and life, and I go out it to torment and death, and that fact puts an impenetrable barrier between us. I do not hate or envy you. I simply do not see you as a meaningful part of my universe. Now go sit down over there, and leave me to talk and hold hands with my brothers and sisters, the people with whom I shall be dying in a few hours."

It occurred to me, when I read this, that an important reason for the Crucifixion is the breaking down of precisely that barrier between God and us. Without it, many of God's demands on us would be simply infuriating. Consider a driver seated at the wheel of a car as his associates try to push it out of a mudhole. He keeps saying to them: "Push harder! Put your backs into it! Don't give up. You can do it if you try. Oh, come now, you can do better than that. Keep at it. Two or three more good pushes and you'll have it out." And so on. They may remind themselves that it is essential to have someone steering, and that it is therefore unreasonable of them to resent his being where he is, but they would be other than human if they did not feel an overpowering urge to pull him out of his seat and send him sprawling face down in the mud. Note how different it would be if he were himself standing thigh-deep in the mud, shoving the car with all his might and gasping out encouragement to his fellow pushers. He might be saying exactly the same things as he was saying behind the steering wheel in the first scenario. The difference is that by getting into the mud and pushing with the others he has earned the right to say them. In just this way, God, by taking human nature upon him and living in poverty and dying in shame and torment, has earned the right to ask us to bear our burdens willingly. By forgiving those who have wronged him, he has earned the right to ask us to forgive those who have wronged us.

I have a friend with terminal cancer. What can I, with no comparable problems, find to say to her? I could say, "Keep smiling. There is nothing so self-destructive as self-pity, you know. So hold your head high, and face your fate unflinching, remembering that death is the shared destiny of the race." Perfectly true, but the normal response would be to hit me with the handiest blunt instrument. If, on the other hand, I pat her on the shoulder and say, "There, there, poor dear, I know just how you feel," that would be equally infuriating, because she is dying and I am not, and the plain fact of the matter is that I don't know how she feels, and we both know it. But Christ is in a different position. He can make non-negotiable demands, just as an officer can order his men to charge a machine-gun emplacement, provided that he himself leads the charge. On the other hand, he can offer comfort without sounding smug. He can say: "My daughter, you are going into the dark, and you are terrified. I know the feeling, for I once walked alone into that same darkness, and I was terrified. But you need not walk it alone. I have been there before, and I know the way, and what lies beyond. Come place your hand in Mine, and we will walk it together."

An English chaplain in the First World War, Studdert-Kennedy, gave an address to his fellow-chaplains in which he said (approximately):

The one thing that you absolutely must do as chaplains is to go into the line with the men. The Army does not require it. As far as regulations are concerned, you are free to stay out of the trenches, well behind the front, and minister to the men before they go into combat and when they come back out for brief intervals. But if you do that, you will do no good at all. There is no way that you can talk about the meaning of life and death to a man who is facing death and knows that you are not. But if you go into the line with the men, if you get shot at and shelled and gassed along with them, then they will listen to you. And it doesn't matter whether you are eloquent. The fact that you are there with them when you don't have to be, doing your Master's business, will tell them something about your Master. Of course, taking this advice means that you may be killed. So be it. The more chaplains that die in the trenches doing Christ-like deeds, the better. Most of us will preach far better dead than alive.

In those terms, we may say that God has paid his dues, has earned the right to talk to us about suffering because he has endured it with us. He endured not only physical pain, but the torments of doubt and uncertainty and fear. In the Garden of Gethesemane, waiting for the soldiers to come and arrest him, he was clearly in great distress of mind. Some people think that this shows a character flaw -- that a truly great man, or a truly wise man, would say, "I never worry about things I can change, and I never worry about things I cannot change," and so would not have been bothered by the prospect of torture and death. I reply that a man who did not let such things bother him would have very little to say to the rest of us.

The beginning of the Passion -- the first move, so to speak -- is in Gethsemane. In Gethsemane a very strange and significant thing seems to have happened. It is clear from many of his sayings that Our Lord had long foreseen His own death. He knew what conduct such as His, in a world such as we have made of this, must inevitably lead to. But it is clear that this knowledge must somehow have been withdrawn from Him before He prayed in Gethsemane. He could not, with whatever reservation about the Father's will, have prayed that the cup might pass and simultaneously known that it would not. That is both a logical and a psychological impossibility. You see what this involves? Lest any trial incident to humanity should be lacking, the torments of hope -- of suspense, anxiety -- were at the last moment loosed on Him -- the supposed possibility that, after all, He might, He just conceivably might, be spared the ultimate horror. There was precedent. Isaac had been spared: he too at the last moment, he also against all apparent probability. It was not quite impossible...and doubtless He had seen other men crucified...a sight very unlike most of our religious pictures and images. But for this last (and erroneous) hope against hope, and the consequent tumult of the soul, the sweat of blood, perhaps he would not have been very Man. To live in a fully predictable world is not to be a man. At the end, I know, we are told that an angel appeared "comforting" Him. But neither "comforting" in sixteenth-century English nor "ennischuon" in Greek means "consoling". "Strengthening" is more the word. May not the strengthening have consisted in the renewed certainty -- cold comfort this -- that the thing must be endured and therefore could be? [CS Lewis, Letters to Malcolm, chiefly on prayer, New York: Harcourt, Brace and World, 1964, p 42]

By enduring suffering, Christ does two things. First, he enables us to hear him when he speaks to us with authority about doing our duty even when it involves suffering. Second, he enables us to hear him when he speaks words of encouragement and comfort. In one section of Thomas More's "Treatise on the Passion," Christ is represented as saying to a prospective martyr:

Art thou terrified? Do thy knees fold under thee? Then put thy hand in mine and walk with me, for I have trod this road before thee. In Gethsemane, I too was alone and afraid. I also sweated and shook. I also choked back the scream of terror. I also felt helplessness and dread. The man of stout heart, who will walk whistling to the stake with a firm step and a merry countenance, hath a hundred glorious martyrs in whose steps he may tread, but thou, poor, weak, trembling silly sheep, think thou it sufficient to follow only after me.

In Thy footsteps, Lord Jesus. Amen.

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HOLY SATURDAY

PRAYER (traditional language) Grant, O Lord, that as we are baptized into the death of thy blessed Son, our Savior Jesus Christ, so by continual mortifying our corrupt affections we may be buried with him; and that through the grave, and gate of death, we may pass to our joyful resurrection; for his merits, who died, and was buried, and rose again for us, the same thy Son Jesus Christ our Lord.

O God, Creator of heaven and earth: Grant that, as the crucified body of thy dear Son was laid in the tomb and rested on this holy Sabbath, so we may await with him the coming of the third day, and rise with him to newness of life; who now liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

PRAYER (contemporary language) Grant, Lord, that we who are baptized into the death of your Son our Saviour Jesus Christ may continually put to death our evil desires and be buried with him; that through the grave and gate of death we may pass to our joyful resurrection; through his merits, who died and was buried and rose again for us, your Son Jesus Christ our Lord.

O God, Creator of heaven and earth: Grant that, as the crucified body of your dear Son was laid in the tomb and rested on this holy Sabbath, so we may await with him the coming of the third day, and rise with him to newness of life; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.

FOR ALL YEARS

FIRST READING Job 14:1-14 (Job laments that men are mortal; a hint of resurrection)

PSALM 130 ("Out of the deep have I cried unto you, O LORD")

EPISTLE 1 Peter 4:18 ("Christ is the judge of both living and dead. For this reason, the Gospel was preached even to those who are dead.")

THE HOLY GOSPEL Matthew 27:57-66 (the burial of Jesus; the guarding of the tomb)

THE HOLY GOSPEL (an alternate reading): John 19:38-42 (the burial of Jesus)

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