How We Select Our Vestry
July 29, 2011
Anglican Answers
Question: How are members of the vestry selected? What do they do?
Answer: Father Chip has compiled a detailed answer to these questions—download How We Select Our Vestry for the complete answer.
Does All Saints Accept Confirmation from the Episcopal Church?
March 8, 2011
Anglican Answers
Q: Does the Anglican Church /All Saints accept the confirmation from the Episcopal Church?
A: We generally accept Holy Confirmation from The Episcopal Church, Roman Catholic Church, Eastern Orthodox Church, or Old Catholic (Dutch) Church. Call us if you have questions—we love ‘em! 210-344-1920.
Grace and peace,
Father Chip
The Real Presence of Christ in Communion
April 7, 2010
Anglican Answers
Q: I”m interested in attending All Saints, but I have a question. Do you believe that the Holy Communion is the body and blood our Our Lord Jesus Christ?
A: We are catholic, evangelical, and charismatic. We do, indeed believe in the mystical Presence of the Lord in His Body and Blood of Holy Communion. And you’re welcome among us.
He is risen!
Do unconfirmed member children take Communion?
December 1, 2009
Anglican Answers
Q: Do unconfirmed member children take communion in the Anglican Church?
A: Thanks for asking this important question!
In orthodox Anglican practice, unconfirmed members of any kind need to be confirmed before receiving Holy Communion, although they are welcome at the rail for a blessing at the hands of the celebrant in any Holy Communion service.
That being said, since our confirmations only take place once a year, our supervising bishop has granted permission for the rector to admit baptized members to Communion. This may take place for anyone who has been baptized, but not confirmed, after a simple interview to make sure the baptized person understands the gravity of the Sacrament—with the understanding they are to be trained and confirmed as soon as possible. This is so important that we deliver this Exhortation, taken from our Book of Common Prayer, to all our members three times a year—after the Prayer for the Whole State of Christ’s Church, in the Holy Communion service:
DEARLY beloved in the Lord, ye who mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider how Saint Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that holy Sacrament; so is the danger great [emphasis mine], if we receive the same unworthily. Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men; so shall ye be meet partakers of those holy mysteries. And above all things ye must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man; who did humble himself, even to the death upon the Cross, for us, miserable sinners, who lay in darkness and the shadow of death; that he might make us the children of God, and exalt us to everlasting life. And to the end that we should always remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained for us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. To him therefore, with the Father and the Holy Ghost, let us give, as we are most bounden, continual thanks; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen.
The Scripture teaches us about this:
1 Corinthians 11:27-28 (New King James Version)
27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup.
The word “unworthy” in Greek is Anaxios, a word meaning “unfit”, denoting a lack of weight, or someone who has merited something bad–in this case, the guilt, Enochos—liability for the crime- of the Body and the Blood. Like so many things in children’s lives, they may not be fully able to judge this for themselves, so we pool our resources to teach them how to understand for themselves.
In the case of children, then, our job is to make sure they are taught and can fully grasp what the Holy Communion (and all our Christian practice) is about. For primary school age, we teach this every Sunday morning in “Salt and Light for Kids,” a 40 minute lesson series delivered in our children’s Sunday School. For middle school through adults, we teach a regular “Salt and Light” course offered about three times a year in the evenings or weekends.
So, the answer to the question is, then—it depends! Our duty as a parish (family), is, to protect and teach the children, raising them up—as Scripture teaches—in the “way they should go,” to establish Godly patterns for their adult life, while protecting them from making unhealthy choices—of all kinds!
Feel free to call us in the office at 344-1920, or e-mail me directly at fatherchip@allsaintsanglican.net , and we can discuss this more!
Blessings and joy,
Fr Chip
What is the meaning of the Advent wreath?
November 29, 2009
This object helps us to focus our devotions to our Lord in this special season and is a circle of evergreens surrounding four candles; during our prayer time daily, one is to be lighted the first week, two the second week, three the third week, and four the fourth and last week before Christmas. On Christmas Eve, a candle representing the birth of Christ is lit in the center of the wreath.
The circle stands for the eternity of God.
The evergreens represent life and growth, as well as eternal life in Jesus Christ.
The candles symbolize the Light that has come into the world. Three are purple – the traditional color of Advent, signifying both a time of personal repentance and preparation for the coming of Christ and the color of royalty, as Christ is the heir of King David. One candle, traditionally lighted on the third Sunday of Advent, is pink – this is “joy” or “rose” Sunday, a time in the midst of a season of reflection to celebrate the event we are anticipating – Jesus’ return—as well as the event we celebrate—His birth!!! On Christmas Eve, a white candle, representing Christ, is lit in the center of the wreath. The wreath can be used all through the Christmas season, which ends on January 6th, Epiphany.
In our homes, the Advent Wreath may be placed on your dining table or in some other place where the family may gather round it. In the parish, it is most often placed on the pavement (floor) inside the sanctuary rail.
What is All Saints’ Position on Women’s Ordination?
July 6, 2009
Anglican Answers
Q: It appears that All Saints in a Spirit filled church with many vibrant ministries. What is this church’s belief on women’s ordination?
A: All Saints is a deeply traditional, yet also completely Biblically-governed and powerfully Spirit-led congregation, practicing the Faith “once delivered” to the saints in the venerable Anglican way. Since we take a conservative approach to Scripture, we make it our number one priority to do exactly as it says. Our view on the ordination of our ladies is a prime example of that outlook.
Female ordination has been a divisive issue across Christianity in general, and particularly in the Anglican communion. In fact, I have even heard a number of bishops, including our present archbishop, refer to the differing opinions on that as the “two integrities,” indicating both have honorable, heartfelt differences on the issue. We share that outlook. Since everyone has to be somewhere, however, we are on the more conservative side of this issue.
Since we have always been concerned with continuing the unbroken practice of the Church since the Apostles themselves, then, we take the position that, whereas there are undeniably good, godly women called to minister in Christ’s One, Holy, Catholic and Apostolic Church, the issue of Apostolic leadership for them via Holy Orders is far less clear—and, in fact, is actually not well supported in the Canon of Scripture.
This is not to say those who differ with us are in heresy—however, the more conservative viewpoint at All Saints is that these godly women are more properly called to the ancient order of deaconess, rather than the Apostolic Orders of Deacons, Priests and Bishops. As deaconesses, they serve in a number of traditionally ministerial roles, such as teaching, caring for the sick and needy, and prayer, but not as clergy in sacramental, parochial leadership or liturgical settings. The bottom line: there are no female clergy at All Saints.
Of course, there’s a huge amount of discussion on this issue, in a number of venues—ranging from pure emotional arguments, to very scholarly, exegetical Bible study, but the telling truth for us is that references requiring all three of the Biblical leadership posts—deacons, priests and bishops—to be “husband[s] of one wife.” Add the fact that none of our Lord’s apostles were female, even though there were most certainly godly, intelligent women called to His service among the disciples, and we’re convinced that All Saints is on solid and reliable ground limiting ordained ministry to men only. If we’re wrong (and I honestly don’t think we are), then we have remained on the more conservative ground and not moved into a Scripturally-questionable area. In short, it’s more solid ground for us.
This in no way implies condemnation to those Anglican congregations that employ females in clergy roles—but is our faithfulness to our heartfelt convictions—our “integrity” as our bishops like to say. We love them—they love us—and we agree to disagree and let the Lord sort it all out at His perfect time. The Word tells us that Christians are distinguished by the love they have one for another—and so we ask the Holy Spirit to always lead us by that love!
This is the overriding manner in which we do business at All Saints—remaining as close to the guidance we get from Scripture as we can, while also ensuring we are as open to a personal Pentecost as possible. Add our reformed catholic practice, and you can get a good picture of the stability these seemingly opposing influences can provide—the perfect spiritual gyroscope—a true “Three Streams” parish. We love how the Lord works among us!
What is the difference between “received” and “confirmed”?
September 1, 2008
Q: What is the difference between being “received” and being “confirmed”. I was confirmed when Bishop Bena last visited All Saints. Thank you.
A: Holy Confirmation is one the minor Sacraments (called “minor” or “lesser” because it was not one of the two dominical—meaning “of Our Lord”—Sacraments commanded by Christ, Holy Baptism and Holy Communion). According to the Second Office of Instruction, page 292 of the Book of Common Prayer), a Sacrament is…
. . . an outward and visible sign of an inward and spiritual grace given unto us; ordained by Christ himself, as a means whereby we receive this grace, and a pledge to assure us thereof.
The word “sacrament” derives from an ancient Latin term that implies a blood oath—underscoring our New Covenant with God by His Son, given force by the Blood of the Lamb.
The outward sign of Holy Confirmation is the laying on of hands by a bishop. The inward and spiritual grace is the empowerment of the Holy Spirit and echoes the words of Zechariah, “…not by might,nor by power, but by my Spirit, says the Lord.” Holy Confirmation then, is, indeed, the renewal of baptismal vows–where we first are endowed with God’s Grace to new life in Him, but it takes us to a higher spiritual performance level—putting us “in the zone” for God’s grace to make us more than simply the sum of our parts in Him. In An Outline of an Anglican Life, the late Rev. Louis Tarsitano says this about Holy Confirmation:
The Holy Ghost does the work in [Holy] Confirmation, through the Son and his Body the Church, by the commandment of the Father. In this Sacrament, we are definitely asking God to do something for us, and so the bishop prays over each person to be confirmed: “Defend, O Lord, this thy Child with thy heavenly grace; that he may continue thine for ever; and daily increase in thy Holy Spirit more and more, until he come unto thy everlasting kingdom. Amen.”
This special grace of our Father positions us in spiritual security, with the promise of growth in the Holy Ghost daily, until we enter His Kingdom—His absolute Lordship and authority, both here in this life and when we are with Him in Heaven. In short, it is prayer for a life of victory and peace in Him!
Christians who have been confirmed in another church with apostolic succession have already experienced valid confirmation, so they have no need to be confirmed again. The bishop lays hands on them to admit them, as confirmands, into the communion of the Convocation of Anglicans in North America (CANA) and our parish, All Saints Anglican Church.
You and others who were confirmed by Bishop Bena renewed your baptismal vows and received the empowerment, baptism, and gifts of the Holy Spirit, much in the same way St. Paul imparted the Holy Ghost to first century-Christians, as documented in Acts 19. The people who were admitted by laying on of hands had already received this grace of the Holy Spirit and were welcomed into CANA and All Saints in the time-honored, spiritual manner of the ancient Church Militant.
Great question!
Why does the priest wear the chasuble during only part of the service?
August 2, 2008
Q: I noticed that Father Chip has one of his vestments hanging over the altar rail at the beginning of the service. He puts it on later in the service, then removes it before the end and hangs it back on the altar rail. Why?
A: As with nearly all of our ancient Faith practice, we’re formed by the things we see. Those visual clues—the silent sermons—in the liturgy, the altar, its adornments, the sacred vessels, and the vestments assist us in growing our Faith and relationship to our Lord. Not surprisingly, then, there is a silent sermon with donning the chasuble, as well.
The most conspicuous garment worn by the priest during Mass is the chasuble, or outer vestment, from the Latin casuala, meaning “small house.” The beauty and dignity of this most visible Eucharistic vestment is essential in a properly ordered liturgy. When a new priest receives the chasuble at his ordination, the bishop exclaims to him, “Receive the sacerdotal (sacred and priestly) garment, for the Lord is powerful to increase in you charity (love) and perfection (holiness, completion).” The chasuble literally and symbolically overlays all the other vestments—as all other virtues begin with and rely on the supreme virtue of charity—God’s unchanging love that can make us all complete in Him.
Father Chip dons this last and most comprehensive vestment to signal the holiest work at the altar is about to begin. In ancient times, it heralded the end of the Mass of the Catechumens—also called the ante-communion—that part of the service those being trained for confirmation (catechumens) were allowed to worship in. When the chasuble was donned, it silently instructed the catechumens to depart while calling those who had been confirmed—the faithful—to prepare for the Canon (standard) of the Mass—the consecration of the Body and Blood of our Lord to be distributed to His people.
The silent sermon here reminds us all we are allowed to the Holy Table only by God’s Grace and partake of it unworthily at great peril. It tasks us to examen, confession, and submission to our Lord before celebrating His one sacrifice and taking His nature for ours. It also reminds us of our baptism in the Holy Spirit and fire—and our immersion by that inward and spiritual grace in the Lord Himself.
Once the Canon of the Mass ends and we have taken upon us Christ’s nature through the Sacraments, Father Chip removes the chasuble as the signal that we are now ready to be sent into the World to carry God’s Grace and to demonstrate our lives in Him to the World.
Removing the outer garment preaches to us that we are open to the world’s inspection and are ready to work in the fields for the Kingdom. The ancient Church underscored this in the dismissal when they used the Latin “Ite, missa est,” meaning “Go, you are sent,” referring to our work continuing the work of the Apostles—carrying the Good News to the World around us!
Thanks for asking!
You can learn more about the clergy and altar vestments in the Altar Guild Manual (in the Members area) and in Chapter IV of Plain Suggestions for a Reverent Celebration of the Holy Communion.
What does the Bible say about worry?
July 21, 2008
Q: In these uncertain times, I can’t help but worry and expect the worst. Does Scripture address this?
A: There are many Scriptures, a sampling of which follows, about faith, trust, peace, and joy. God tells us not to worry but to trust in Him.
Proverbs 15:13
A happy heart makes the face cheerful, but heartache crushes the spirit.
Proverbs 15:15
All the days of the oppressed are wretched, but the cheerful heart has a continual feast.
Proverbs 15:30
A cheerful look brings joy to the heart, and good news gives health to the bones.
Proverbs 17:22
A cheerful heart is good medicine, but a crushed spirit dries up the bones.
Psalm 4:7
You have filled my heart with greater joy than when their grain and new wine abound.
Psalm 5:11
But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you.
Psalm 16:11
You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.
Psalm 19:8
The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes.
Psalm 28:7
The LORD is my strength and my shield; my heart trusts in him, and I am helped. My heart leaps for joy and I will give thanks to him in song.
Psalm 30:11
You turned my wailing into dancing; you removed my sackcloth and clothed me with joy,
Psalm 33:1
Sing joyfully to the LORD, you righteous; it is fitting for the upright to praise him.
Psalm 33:3
Sing to him a new song; play skillfully, and shout for joy.
Psalm 47:1
Clap your hands, all you nations; shout to God with cries of joy.
Psalm 51:8
Let me hear joy and gladness; let the bones you have crushed rejoice.
Psalm 51:12
Restore to me the joy of your salvation and grant me a willing spirit, to sustain me.
Psalm 66:1
Shout with joy to God, all the earth!
Psalm 71:23
My lips will shout for joy when I sing praise to you— I, whom you have redeemed.
Psalm 81:1
Sing for joy to God our strength; shout aloud to the God of Jacob!
Psalm 92:4
For you make me glad by your deeds, O LORD; I sing for joy at the works of your hands.
Psalm 94:19
When anxiety was great within me, your consolation brought joy to my soul.
Psalm 95:1
Come, let us sing for joy to the LORD; let us shout aloud to the Rock of our salvation.
Psalm 126:5
Those who sow in tears will reap with songs of joy.
Psalm 126:6
He who goes out weeping, carrying seed to sow, will return with songs of joy, carrying sheaves with him.
Ecclesiastes 8:15
So I commend the enjoyment of life, because nothing is better for a man under the sun than to eat and drink and be glad. Then joy will accompany him in his work all the days of the life God has given him under the sun.
Isaiah 30:15
This is what the Sovereign LORD, the Holy One of Israel, says: “In repentance and rest is your salvation, in quietness and trust is your strength.”
Nahum 1:7
The LORD is good, a refuge in times of trouble. He cares for those who trust in him.
Luke 12:22-29
Then Jesus said to his disciples: “Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. Life is more than food, and the body more than clothes. Consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much more valuable you are than birds! Who of you by worrying can add a single hour to his life? Since you cannot do this very little thing, why do you worry about the rest? Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you, O you of little faith! And do not set your heart on what you will eat or drink; do not worry about it.
John 14:1
“Do not let your hearts be troubled. Trust in God ; trust also in me.”
Romans 5:1
Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.
Romans 12:12
Be joyful in hope, patient in affliction, faithful in prayer.
Romans 14:17
For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit.
Romans 15:13
May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.
Galatians 5:22
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness.
1 Thessalonians 1:6
In spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit.
1 Thessalonians 5:16
Be joyful always.
Hebrews 11:1
Now faith is being sure of what we hope for and certain of what we do not see.
James 1:2
Consider it pure joy, my brothers, whenever you face trials of many kinds.
What are Healing Prayers?
July 10, 2008
Q: The bulletin says healing prayers are available between Sunday services or any time requested. What are healing prayers and how do I request them?
A: Scripture tells us:
Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. (James 5:14-15)
Our clergy and prayer intercessors are always ready to call on the power of the Holy Spirit in prayer to bring healing of body, mind, and spirit. We know that God always heals. Read the stories of God Working in Our Lives for personal testimonies of parishioners who have experienced the healing power of the Lord. We acknowledge, however, that God’s healing may come in our earthly life or in our heavenly life. If He does not heal us immediately, He will give us the strength to handle our illness. We are to “call the elders;” the elders (priests) are to “pray and anoint with oil.” Healing comes from God.
The clergy may also administer Holy Unction, the sacrament of the Anointing of the Sick. In An Outline of an Anglican Life, Louis Tarsitano describes Holy Unction this way:
This sacrament consists of the anointing with oil and (or) laying on of hands by a bishop or priest, as the outward and visible sign of the healing power of God, both physical and spiritual, given as God determines is most expedient for the person receiving it.
If you need healing prayer, ask one of the clergy between Sunday services or after Koinonia or Wednesday evening services. You may also call the office to request healing prayer.
