Cornelius the Centurion

 

Today is the Feast of Cornelius the Centurion.  In point of fact, it is a feast of Cornelius.  The Roman calendar recognizes him on February 2 (already a busy day of observances) and the Orthodox Churches place this feast on September 13.  The Anglican calendar chooses today.  It’s not a bad day to celebrate his life.

Acts 10 tells his story. According to verses 2 and 3, Cornelius was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God.  He resided in Caesarea.  In a vision he received a command to send servants to Joppa to fetch Peter.  While this was going on Peter had a vision while a guest in Joppa.  In this vision, Paul had a three-time revelation about being commanded to eat what he understood to be ritually unclean food.  Each time he protested there was a voice that instructed him that What God has made clean, you must not call profane.  (verse 14)

When he woke Peter received the delegation from Cornelius at God’s command.  The next day he accompanied the servants to Caesarea.  Cornelius explained his own vision and in verse 34 made the now-famous statement I truly understand that God shows no partiality.  He preached to a small crowd and the Holy Spirit came upon them.  Peter baptized them and remained with them several days.

So, Cornelius and his household were among the first Gentile converts (the narrative concerning the Ethiopian Eunuch is in chapter 8).  The events in Caesarea caused a great controversy, as you can imagine.  But in the end, the Gentile believers were accepted by the early church and the door opened for a larger Gentile mission.

Eunuch or Centurion, someone has to be first.  The universal grace of God is sometimes revealed in stages.  The recognition of Cornelius’ profession changed the complexion of the church for ever. 

Thanks be to God.

Candlemas

 

Today is the Feast of Candlemas.  It is a fixed feast that the church observes on the second of February.  Other designations for the day include The Presentation of the Lord, The Presentation of Jesus at the Temple and The Purification of the Virgin Mary.  It marks the event that the Mosaic Law prescribes forty days after the birth of a male child.  Luke 2:23–52 tells the story that describes both this and the participation of Mary and Joseph in the tradition of the redemption of the first-born.

Candlemas refers to the practice of the church in which it blessed the beeswax candles that it would use over the next twelve months.  Sometimes there were extra candles and parishioners would take these blessed candles home for their household use.  Other parishes encouraged people to bring their own candles to the blessing ceremony and then return home with the newly-consecrated candles.

The Lukan passage contains the beautiful poem that the church calls the Nunc Dimittis.  The common English title is The Canticle of Simeon. It reads:

     Lord, you now have set your servant free
    to go in peace as you have promised;
    For these eyes of mine have seen the Savior,
    whom you have prepared for all the world to see:
    A Light to enlighten the nations,
    and the glory of your people Israel.
           --The Book of Common Prayer

John Wesley had a fondness for the day.  He mentions the feast and his own worship practices for the observance in several places in his Journals and Diaries.

Candlemas is the official end of all Christmas and Epiphany observations across the church.  Some communions have active celebrations up to this day.  Others pack away any last bits of seasonal appointment before sundown. 

If the calendar aligns in a certain fashion, the Candlemas celebration almost immediately precedes the commencement of Lent.  If certain factors fall into place, Ash Wednesday can occur as early as February 4.  So, in that peculiar alignment Candlemas, Shrove Tuesday and Ash Wednesday would fall on consecutive days.  Usually, though, there is a bit more space between The Presentation and Ash Wednesday.  (This year, for instance, Ash Wednesday does not come around until March 2.)

Beyond the blessing of candles, I am not aware of any widespread activity that celebrates this day.  But, maybe we can all light a candle and remember the victory of light over darkness.  We remember Jesus’ Presentation on this day.  We can also reflect on the “why” of His coming.

Happy Candlemas!

Another hill far away...

Brow of the Hill Near Nazareth by James Jacques Joseph Tissot

 

This week’s gospel lesson from The New Revised Common Lectionary (NRCL) is from Luke 4:21-30.  Verse 29 reads, They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff.

That line has always been a peculiar one as I considered it.  Intellectually it is not puzzling at all.  Jesus’ words in the preceding verses border on blasphemy.  Although as the text progresses it is not Jesus' proclamation that he fulfills the words of Isaiah the Prophet that anger the crowd at the Nazareth synagogue.  When he speaks these words, folks seem to be impressed.  It is when Jesus as much as says that he will heal no illness or exorcise no demon in his home town that people get riled up.

It is as if they say, “We don’t mind a little borderline blasphemy, but we won’t be ignored or discounted.”  The reaction is human enough.  It is fraught with resentment and rage.  The mob mentality takes over and the people chivvy Jesus to the edge of town and to “the brow of the hill.”  Their intent is to toss him over the side.  However, with little fanfare apparently, Jesus halts their murderous progress and goes back the way he came.

In studying the passage, I came across this painting by Tissot.  I was somehow taken by it.  It is not particularly detailed.  In fact, it is difficult to single out Jesus in the picture at all.  But it has a kind of scope that draws me into it.  It depicts the commotion and chaos that must have been present in the moment.  There are other depictions of the story that seem to have Jesus in charge the entire time.  He stands heroically facing his fellow Nazarenes and appears to be facing them down.  Tissot puts Jesus in a bit of a defensive posture and places Jesus within the panoramic frame of all Nazareth.  It is as if, for a moment, we are not sure who is going to win here.

I still have a lot of questions about this passage.  But I find the picture has helped me focus a bit, and perhaps helps me to ask some of the correct questions. 

The Confession of St. Peter

 

This is a little belated, as the Christian calendar observes the Confession of St. Peter on January 18.  Matthew, Mark and Luke each report (with varying degrees of detail) the time in which Jesus asks his disciples what the crowds are saying about him.  He then asks the disciples themselves about their opinion.  At that point Peter makes his Confession – his affirmation – of the Messiahship of Jesus.  The synoptics variously report Peter’s words as:

Matthew 16:13-20 -- “You are the Messiah, the Son of the living God.”
Mark 8:27–30 -- “You are the Messiah.”
Luke 9:18–20 -- “The Messiah of God.”

It is Matthew alone who reports Jesus’ response, both in terms of revelation and in passing Kingdom responsibility along to Peter.  But for all of the synoptic writers this is clearly a watershed moment not only for Peter, but for the church as well.

 In modern times The Confession of Peter has been related to The Week of Prayer for Christian Unity.  The Faith and Order Movement of the World Council of Churches and the Anglican Friars of the Atonement have each advocated a time of uniting prayer since the early 20th century.  The week has moved around the calendar a bit, but it the church now designates the week as taking place January 18 – 25.

 Peter’s profession is that of all Christians.  No matter what their views on other ideas and doctrines great and small, it is the affirmation, “(Jesus is) the Christ,” that gathers Christian believers together.