Generated by All in One SEO Pro v5.0.1.1, this is an llms-full.txt file, used by LLMs to index the site. # Steve Macias Anglican Priest & Classical Educator ## Posts ### [Blog](https://0.0.0.0/blog-2/) **Published:** September 23, 2016 **Author:** Steve Macias **Content:** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/blog-2/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/blog-2/?share=x) - --- ### [Silicon Valley Families Choose Classical Education](https://0.0.0.0/silicon-valley-families-choose-classical-education/) **Published:** June 27, 2026 **Author:** Steve Macias **Content:** Earlier this year a paper of mine was accepted, after peer review, for presentation at the **European Conference on Educational Research (ECER) 2026** in Tampere, Finland. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Classical-Education-Silicon-Valley--985x1024.png)ECER is one of the largest gatherings of education scholars in the world, drawing roughly three thousand researchers from more than seventy countries. I was accepted into **Network 14: Communities, Families and Schooling in Educational Research** with the title: > **“Immigrant Family School Choice and Pedagogical Identity: A Case Study of Classical Humanities Schooling in Silicon Valley.”** ## Why this question is worth asking Silicon Valley is the most aggressively future-facing place on earth. It is the global capital of optimization, AI disruption, and the conviction that what is “newest is best.” If there were anywhere you would expect families to chase pure technical credentialing for their children and to treat education as job training is here. So my question began with this this question: Why are they choosing Latin, Homer, logic, and the long inheritance of the Christian West when so many STEM options are available. My paper was intended to study that choice and perhaps develop our own program to better suit their needs. ## But I Had to Withdraw The conference falls during the opening week of our Canterbury school year. As headmaster, that important week belongs to my students (their parents) and faculty, and so I withdrew from presenting in person this August. I was really looking forward to visiting Finland! I’m also hoping to be invited to a future ECER conference. ## What comes next I think this work and research deserves a wider hearing than a single August afternoon in Finland anyway, and I want to continue this project and perhaps give it a home here on my blog or maybe even a short book. The thesis underneath all of it is one I hold with some real confidence: the recovery of the humanities is the most forward-looking thing a family in Silicon Valley can do. ***I was just speaking with an instagram engineer last week who remarked they are explicitly hiring English majors to work with the LLMs!*** Leave a comment if you want me to send you any of my updates on this project. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/silicon-valley-families-choose-classical-education/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/silicon-valley-families-choose-classical-education/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… **Categories:** Classical Education **Tags:** books, Classical Education, leadership, ministry --- ### [Captains and Courts: A Biblical Defense of Episcopal Government](https://0.0.0.0/captains-and-courts-a-biblical-defense-of-episcopal-government/) **Published:** June 16, 2026 **Author:** Steve Macias **Content:** I wrote this short preface for a republished version of Bp. Sutton’s Captains and Courts now on Amazon (Link: ). ***As of June 16th ranking #1 in new releases in “Anglican Christianity” on Amazon.*** [![](https://www.stevemacias.com/wp-content/uploads/2026/06/Screenshot-2026-06-16-at-15.50.03-1024x470.png)](https://www.amazon.com/Captains-Courts-Biblical-Episcopal-Government-ebook/dp/B0GYPZM89X?crid=1ONQU22GOAK49&dib=eyJ2IjoiMSJ9.AU44MsjlFvE0XfnTodi7RHeJh8U5_hy8sFu58w0lnibGjHj071QN20LucGBJIEps.Ryo4IDtGjsWXLeseUdlhG1R8-Wc97Ga7yl2RzLtGkLE&dib_tag=se&keywords=sutton+captains+and+courts&qid=1781650026&sprefix=sutton+captains+and+court%2Caps%2C173&sr=8-1&linkCode=ll2&tag=macias-20&linkId=43c0131e11609d56db7267e438bbe355&language=en_US&ref_=as_li_ss_tl)Dear Reader, I first encountered *Captains and Courts* long before I ever met Bishop Sutton. A PDF copy had been circulating quietly in online Reformed circles, and it found its way to me at precisely the right moment, when I was wrestling seriously with the Presbyterian objections that Scripture does not teach episcopal government. Sutton’s argument changed my mind. Not by rhetorical force, but by exegetical patience and the implausibility of the contrary. He traces the office of bishop through the types and shadows of the Old Testament: through Jethro’s captains, through the courts of Israel, and shows that the apostolic church did not invent episcopacy but *received* it. The New Testament does not depart from this pattern; it fulfills it. Today, Bp. Sutton is my bishop, he confirmed my children, and continues to lead me in the Anglican Way. For those who have been told that bishops are a later corruption of a simpler, elder-ruled church, this book is the answer. The Church of the Fathers was bishop-led. The Church of the Creeds was bishop-led. The Church of the English Reformation, which gave us the Book of Common Prayer and the Thirty-Nine Articles, was bishop-led. This was not accident or accredtion. It was, as the evidence compels us to conclude, the intention of our Lord from Genesis. St. Ignatius of Antioch, writing within living memory of the Apostles in A.D. 110, put it plainly: *“Follow the bishop as Jesus Christ follows the Father.”* That is not the language of a church still deciding the question. It is the language of a church that already knows the answer. I offer this short work as one argument among many, but it is an essential one. Whether you are an Anglican defending what you already hold, or a Protestant asking whether the ancient order can be trusted, I pray it serves you as it served me. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/captains-and-courts-a-biblical-defense-of-episcopal-government/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/captains-and-courts-a-biblical-defense-of-episcopal-government/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Paedo-Communion in the Reformed Episcopal and ACNA Tradition](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/)The ACNA Constitution & Canons allow for paedocommunion commonly called covenant communion or child communion: The… - [Parish Governance in the Reformed Episcopal Church](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/)One of the great strengths of historic Anglicanism — and especially the Reformed Episcopal Church… **Categories:** Anglican, Religion & Spirituality **Tags:** Anglican, BCP, Bishop, Episcopal, history, leadership --- ### [American and Dutch Kuyperian Connections with Dr. Harinck in Utrecht](https://0.0.0.0/american-and-dutch-kuyperian-connections-with-dr-harinck-in-utrecht/) **Published:** May 20, 2026 **Author:** Steve Macias **Content:** In the end of May, my wife Sarah and I had the privilege of sitting down with Prof. Dr. George Harinck at Theological University Utrecht (where he serves as Rector Magnificus) for a conversation about the Kuyperian legacy and its global future. For those unfamiliar with his work: Dr. Harinck is one of the most important living historians of the Neo-Calvinist tradition. He has spent his career preserving, interpreting, and extending the international reach of the Kuyperian tradition through the writings of men like Abraham Kuyper and Herman Bavinck at the Neo-Calvinism Research Institute. He was awarded the Calvin University 2026 Kuyper Prize for Excellence in Reformed Theology and Public Life. ![](https://www.stevemacias.com/wp-content/uploads/2026/05/Los-Altos-to-Utrecht-Steve-Macias-1024x374.png)We met in his study on the Kromme Nieuwegracht, surrounded by shelf after shelf of Dutch theological volumes, some of which have shaped the way the English-speaking world understands sphere sovereignty, common grace, and the relationship between faith and public life. We discussed the Kuyperian legacy in the Netherlands and its international influence, how Neo-Calvinism traveled, what it became abroad, and what questions remain open for future research. We also explored opportunities for collaboration. Those conversations are ongoing and there really hasn’t been much work on Kuyper in the Anglican world. I gave a lecture on Kuyper at the Anglican Way Institute a few year back: I came to Utrecht interested in how confessional Christianity builds institutions, forms culture, and thinks across generations. As I looked through my notes from my meeting with Harinck, he noted the word pluralism (rather than pillarisation/verzuiling) is a better description for the Kuyperian political ideals. It was also refreshing to have a conversation with an academic critical of Barthian philosophy since so many of our American thinkers are typically pro-Barth. I shared Dr. George Grant’s story about Hitler fearing Abraham Kuyper’s pastors from Vrije and Dr. Harinck had a number of Reformed pastors that came to mind who were targeted by the Nazi regime because of their Reformed identity. Dr. Harinck also shared an anecdote about Geerhardus Vos, who was actively recruited by Abraham Kuyper and Herman Bavinck to join the faculty of the Free University in Amsterdam. Vos seems to have been genuinely drawn to the project. In an October 7, 1886 letter to Kuyper, he wrote that “the impulse of undivided sympathy” with the principle represented by the Free University had almost driven him “within her walls,” and that it would have been “an honor and a delight” to serve there. Yet Vos declined the invitation, largely out of deference to his parents’ wishes, concluding that he must “choose the field of activity assigned to me in America.” He returned to the United States, taught at the Theological School of the Christian Reformed Church in Grand Rapids, and later became Princeton’s first Professor of Biblical Theology. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/american-and-dutch-kuyperian-connections-with-dr-harinck-in-utrecht/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/american-and-dutch-kuyperian-connections-with-dr-harinck-in-utrecht/?share=x) - ### Related Posts - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… - ["Tomorrow" in memoriam Dr. Gary North](https://0.0.0.0/tomorrow-in-memoriam-dr-gary-north/)Tomorrow. For years I would ask Dr. North a question and he would simply reply… - [When Teachers Don’t Matter - The Changing Culture of American Colleges](https://0.0.0.0/when-teachers-dont-matter-the-changing-culture-of-american-colleges/)In a recent First Things article, Mark Bauerlein reflects on how the relationship between students and teachers… **Categories:** Theology --- ### [Re-Visiting Students for Life](https://0.0.0.0/re-visiting-students-for-life/) **Published:** June 15, 2026 **Author:** Steve Macias **Content:** Sixteen years ago, Students for Life of America flew me to Washington, D.C., trained me, and deployed me as their first West Coast regional coordinator. I was assigned to California, Nevada, and Arizona and visited new campuses each week. Last week, I brought Sarah and our four children to visit the SFLA offices in Virginia. I even got a photo in front of the sign. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Students-for-Life-.jpg)Here’s a photo from the “old” days with the SFLA team. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/macias-2016-1024x768.jpg) We were at Holly Knoll in Gloucester, Virginia, where Martin Luther King Jr. is said to have drafted portions of his “I Have a Dream” speech beneath a 400-year-old oak. We were there for a leadership retreat, young and full of conviction, with no idea what was coming. The woman in the center with sunglasses on her head is Kortney Blythe Gordon. She flew out to California more than once to keep me on track when I was getting started in pro-life ministry. I spent many weeks alongside her uncle Don on college campus tours. She was a mentor, a friend, and one of the most genuinely committed people I have ever known. Kortney and her pre-born child, Sophy, died in a car accident on October 8, 2011 — not long after this photo was taken. She was 28. The pro-life movement is full of people who give everything. Kortney was one of them. I think about her when I think about what it means to invest in someone, to show up, to travel, to stay on someone’s case because you believe in what they’re doing. This photo of SFLA staff was from a while later. Saving it here because who knows if I’ll ever dig it up again. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Steve-mAcias.jpg)Kristan and Tina are still at the helm at Students for Life and carry on this most important work. Their office was busily preparing for a incoming crop of leaders, what we used to call the Wilberforce Fellows. I pray the Lord continues to raise up faithful men and women to lead the pro-life generation. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/re-visiting-students-for-life/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/re-visiting-students-for-life/?share=x) - ### Related Posts - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [Pro-Life Conversations at Foothill College: Sharing Truth in Los Altos](https://0.0.0.0/pro-life-conversations-at-foothill-college-sharing-truth-in-los-altos/)Pro-Life Campus Outreach at Foothill College, Los Altos, CA Last week, I joined Uncle Don,… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Social Justice, Theology **Tags:** leadership, ministry, pro-life --- ### [Obey God Rather Than Men: 21 Biblical Examples of Civil Disobedience](https://0.0.0.0/obey-god-rather-than-men-21-biblical-examples-of-civil-disobedience/) **Published:** March 13, 2016 **Author:** Steve Macias **Content:** ## To Obey God or Man? Based on a tract from Peter Hammond (Frontline) The Scriptures command general obedience to family, church, and civil governing authorities (see Romans 13:1–4; 1 Tim. 2:1–2; 1 Peter 2:13–15). In the event of conflict between the Law of God and the law of man, the believer must follow God. > **“Whether it is right in the sight of God to listen to you more than to God, you judge; for we cannot but speak the things which we have seen and heard.”** > > — Acts 4:19–20 ## Some Biblical Examples of Disobeying Civil Authorities 1. **The Midwives** disobeyed Pharaoh’s decree that Hebrew boys be killed at birth (Exodus 1:17). 2. **Moses’ parents** hid their child for three months against the law of Pharaoh (Hebrews 11:23). 3. **Moses** worked to free his people from Egyptian bondage against the will of Pharaoh (Exodus 5:1–9; 7-12). 4. **Rahab** protected the Hebrew spies against the orders of the Canaanite government (Joshua 2:1–6; Hebrews 11:31; James 2:25). 5. **David** fled from King Saul and evaded capture on numerous occasions. He did not give himself up when he had opportunity, though he did not harm Saul (1 Samuel 16–24). 6. **The army of Israel** intervened to stop King Saul from executing his son Jonathan, rescuing him from the king’s rash command (1 Samuel 14:24–45). 7. **Nathan the prophet** confronted King David and rebuked him for adultery and murder (2 Samuel 12). 8. **When Queen Jezebel** began her purge of God’s prophets, Obadiah defied her edicts by hiding a hundred prophets (1 Kings 18:4). 9. **Elijah** pronounced judgment on King Ahab for his injustice (1 Kings 21:17–29). 10. **Elijah** refused to answer the summons of King Ahaziah (2 Kings 1). 11. **Jehu** mobilized the military to overthrow the wicked King Ahab and Queen Jezebel in obedience to the Word of God (2 Kings 9–10). 12. **Jehosheba** rescued the infant Joash from Athaliah’s agents who were sent to slaughter him (2 Kings 11:2–3). 13. **Jeremiah** was considered a traitor by his government when he proclaimed God’s Word of surrender during the siege of Jerusalem by the Babylonians (Jeremiah 38). 14. **Daniel** refused to defile himself with royal food offered to idols and successfully appealed to eat only vegetables and water (Daniel 1:8–16). 15. **Shadrach, Meshach, and Abednego** refused to obey the king’s command to bow before his golden image (Daniel 3:12–18). 16. **Daniel** openly defied the decree forbidding prayer to anyone but the king (Daniel 6:6–13). 17. **Esther** violated the law of the Medes and Persians by approaching the king unbidden to rescue her people from a planned genocide (Esther 4–8). 18. **The Magi** (Three Kings) disobeyed King Herod by not returning to report the location of the Messiah (Matthew 2:7–12). 19. **Joseph** fled to Egypt to protect the infant Jesus from Herod’s murderous decree (Matthew 2:13–15). 20. **Sts**. **Peter and John** refused to stop preaching Christ despite official orders (Acts 4:18-20, 5:29). 21. St. **Paul** refused to leave prison quietly without an official apology after being unlawfully beaten (Acts 16:37–39). *“We ought to obey God rather than men.” — Acts 5:29* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/obey-god-rather-than-men-21-biblical-examples-of-civil-disobedience/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/obey-god-rather-than-men-21-biblical-examples-of-civil-disobedience/?share=x) - ### Related Posts - [The Armor of God in the Old Testament](https://0.0.0.0/the-armor-of-god-in-the-old-testament/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Biblical Typology of Astronomy, Trees, Animals, and Angels (Through New Eyes)](https://0.0.0.0/biblical-typology-of-astronomy-trees-animals-and-angels-through-new-eyes/)https://youtu.be/bYFgA1sGEp0 Through New Eyes, Chapters 4-9 Book Link: http://34.223.225.245/wp-content/uploads/2021/04/Features.pdfBuild a house? Need a blueprint. The… - [How is God called Father?](https://0.0.0.0/how-is-god-called-father/)Our most basic statement of faith, the Apostles’ Creed sets forth the essential truths about… **Categories:** Theology --- ### [Some Important Dates in Anglican History](https://0.0.0.0/some-important-dates-in-anglican-history/) **Published:** March 11, 2026 **Author:** Steve Macias **Content:** 563 – Columba’s mission to Iona; Gregory sends Augustine (of Canterbury) to Kent 596 625 – Paulinus, Bishop of York 664 – Synod of Whitby; Theodore of Tarsus 690, Bede 735 800 – Charlemagne revives Roman Empire in the West; Muslims defeated at Tours 732 1054 – Final East-West split. Anselm 1109, Aquinas 1274 1384 – John Wyclif translates the Bible and advocates reforms; John Hus of Bohemia 1415 1517 – Martin Luther’s 95 Theses; Zwingli in Zurich 1519; Anabaptists 1524; Calvin in Geneva 1536 1534 – Act of Supremacy; English Church independent of Rome under Henry VIII, some reforms 1549 – First English Prayer Book and major reforms under Edward VI, Cranmer 1553 – Queen Mary returns Church to Rome; persecutions; Cranmer and others burned 1556 1558 – Elizabeth reinstates reforms; excommunicated by Pope 1570; Puritan controversies 1607 – American colonies: Jamestown (Church of England); 1620 Plymouth Pilgrims (Separatist); 1630 Puritans in Massachusetts Bay 1611 – Authorized (King James) version of Bible 1649 – England under the Commonwealth. Restoration 1660 1662 – Act of Uniformity, Book of Common Prayer 1699 – Founding of SPCK, Society for the Propagation of Christian Knowledge 1701 – Founding of SPG, first Anglican missionary society 1739 – Wesleyan Societies started in England. 1784 Methodist Church organized in America 1784 – Seabury consecrated in Scotland for American Episcopal Church; organized 1789 1867 – Founding of Church Missionary Society 1948 – First Lambeth Conference ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/some-important-dates-in-anglican-history/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/some-important-dates-in-anglican-history/?share=x) - ### Related Posts - [Anglican History and Head Coverings (1 Corinthians 11)](https://0.0.0.0/anglican-history-and-head-coverings-1-corinthians-11/)Anglicans can be rather fussy about clergy hats, bishops love their mitres and priests their… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [A Brief History of the American Anglican Church (Episcopal)](https://0.0.0.0/a-brief-history-of-the-american-anglican-church-episcopal/)Understanding the history of the American Anglican and Episcopal Church tradition and its roots in… **Categories:** Anglican, Anglophile, Theology --- ### [The English Church Before Rome: Joseph of Arimathea & Glastonbury](https://0.0.0.0/the-english-church-before-rome-joseph-of-arimathea-glastonbury/) **Published:** February 20, 2026 **Author:** Steve Macias **Content:** In this livestream, we explore one of the most fascinating traditions in English Christian history: Did Joseph of Arimathea bring the Gospel to Britain? Long before Augustine arrived in 597, there were claims that Christianity had already taken root in the British Isles. Medieval sources connected Glastonbury to Joseph of Arimathea — the man who buried Christ — and even suggested an apostolic foundation for the English Church. But what is legend? What is history? And what can we say with confidence? In this discussion, we examine: • Early Church references to Christianity in Britain • The Glastonbury tradition • Medieval papal recognition of its antiquity • What historians actually affirm • How this shapes our understanding of the English Church before Rome. But how early does it go? Subscribe for more teaching on Anglican history, the first millennium, and the catholic roots of the English Church. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-english-church-before-rome-joseph-of-arimathea-glastonbury/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-english-church-before-rome-joseph-of-arimathea-glastonbury/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [English Bible Vernacular: From Church Latin to King James English](https://0.0.0.0/bible-vernacular-from-latin-to-english/)The Vernacular Language Today, the term "vernacular" implies the local language spoken by a particular… - [How Benedictine Spirituality Came to Celtic Christianity and the English Church](https://0.0.0.0/how-benedictine-spirituality-came-to-celtic-christianity-and-the-english-church/)The formalization of religious monasticism into the fabric of Christian identity coincided with the collapse… **Categories:** Anglican, Anglophile, Religion & Spirituality, Theology --- ### [Confession: Courtroom or Hospital? Anglican, Orthodox & Catholic Compared](https://0.0.0.0/confession-courtroom-or-hospital-anglican-orthodox-catholic-compared/) **Published:** February 19, 2026 **Author:** Steve Macias **Content:** Anglican, Eastern Orthodox, and Roman Catholic views of confession and penance. Is confession primarily a courtroom — a sacramental tribunal where sins must be enumerated and satisfaction rendered? Or is it a hospital — a place of spiritual healing under the care of a priest as physician of souls? What did the Reformers actually reject? What did they retain? And where does Anglicanism truly stand between Rome and the East? Confession is not abolished in Anglicanism. But neither is it understood in a purely juridical framework. Let’s recover the pastoral, sacramental, and healing heart of absolution. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/confession-courtroom-or-hospital-anglican-orthodox-catholic-compared/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/confession-courtroom-or-hospital-anglican-orthodox-catholic-compared/?share=x) - ### Related Posts - [Anglican Orthodox Relationships in Los Altos](https://0.0.0.0/anglican-orthodox-relationships-in-los-altos/)It was my honor to introduce the Most Rev. Dr. Ray Sutton, Presiding Bishop of… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Absolution, Confession, lent --- ### [Holy Lent 2026 AD ](https://0.0.0.0/holy-lent-2026-ad/) **Published:** February 18, 2026 **Author:** Steve Macias **Content:** ### Ash Wednesday and Holy Lent Ash Wednesday marks the beginning of **Holy Lent**: forty days of repentance, prayer, fasting, and almsgiving as we prepare to celebrate the Resurrection of our Lord at Easter. In Isaiah we read God’s expectations for a true and Holy fast: “Is it such a fast that I have chosen? a day for a man to afflict his soul? *is it* to bow down his head as a bulrush, and to spread sackcloth and ashes *under him*? wilt thou call this a fast, and an acceptable day to the LORD? *Is* not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?” (Isaiah 58:5-6) Historically, our English forefathers observed what was called the **“Black Fast.”** This was not a token abstinence, but a truly austere discipline: one simple meal taken late in the day (often after sunset), without meat, dairy, or other luxurious foods. It was a fast marked by a bodily participation in repentance and prayer. The Book of Common Prayer appoints Ash Wednesday as a day of fasting and calls the faithful to “a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy Word.” The Prayer Book retains the ancient expectation that Christians will fast. Not giving up small comforts, but enter into a real bodily discipline and rule as an offering to God. In our own age of constant consumption and comfort, Lent invites us to recover something of that older English and Apostolic seriousness. The Didache and the early Church testify that Christians fasted regularly and without complaint, especially in preparation for great feasts. Moderns have forgotten this. The modern church mocks real fasting. Our Anglican tradition stands in continuity with that Apostolic pattern. You may also consider: - Fasting until evening on Wednesdays and Fridays - Abstaining from meat/flesh during Lent - Reducing meals to simplicity and necessity - Making one’s confession with a priest - Practicing intentional almsgiving (give special donations to the poor) The goal is repentance. We fast that we may hunger for God. ***Our Lord does not treat fasting as an exotic discipline for the especially devout. He assumes it as part of ordinary discipleship.*** In Gospel of St. Matthew 6:16, Jesus says, *“Moreover, when ye fast…”* **not *if* you fast.** The grammar matters. In the same breath that He teaches us how to pray (“When ye pray…”) and how to give alms (“When thou doest alms…”), He teaches us how to fast. Prayer, almsgiving, and fasting belong together as the basic rhythm of covenant faithfulness. His warnings are not against fasting itself. They are against **counterfeit fasting**. He rebukes those who: - Disfigure their faces - Advertise their hunger - Perform sorrow for reputation - Use discipline as spiritual theater The problem is not that they fast. The problem is that they fast for the wrong audience. “Thy Father which seeth in secret…” that is the audience that matters. Tonight to begin this holy discipline together, marked with ashes—the sign that we are dust, and to dust we shall return—and yet dust redeemed by Christ. “Turn thou us, O good Lord, and so shall we be turned.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/holy-lent-2026-ad/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/holy-lent-2026-ad/?share=x) - ### Related Posts - [A Rule for the Holy Fast of Advent](https://0.0.0.0/a-rule-for-the-holy-fast-of-advent/)After the Ancient and Godly Usage of the Church of England This “little fast,” once… - [Holy Saturday and the Easter Vigil](https://0.0.0.0/holy-saturday-and-the-easter-vigil/)Anglicanism and the Great Vigil of Easter We celebrated the the Great Vigil of Easter… - [Visitor Guides for Choral Matins and Holy Communion \[1928 BCP\]](https://0.0.0.0/visitor-guides-for-choral-matins-and-holy-communion-1928-bcp/)Our Lay Reader Dan de Villiers has prepared two Visitor Guides to help newcomers—and longtime… **Categories:** Anglican, Religion & Spirituality, Social Justice, Theology **Tags:** fasting, lent --- ### [Livestream: Anglicanism as the One, True Church](https://0.0.0.0/livestream-anglicanism-as-the-one-true-church/) **Published:** February 17, 2026 **Author:** Steve Macias **Content:** Rome says you must submit to the Pope. Orthodoxy says you must submit to the East. Evangelicals say none of that matters. But what if they’re all wrong? If Anglicanism retains: - Valid episcopacy - Catholic sacraments - Apostolic faith It is already catholic Christianity. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/livestream-anglicanism-as-the-one-true-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/livestream-anglicanism-as-the-one-true-church/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Everything I Hate About Anglicanism \[video\]](https://0.0.0.0/everything-i-hate-about-anglicanism-video/)In this tongue-in-cheek confession, I talk about the things I hate about Anglicanism… that are… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Theology --- ### [Paedocommunion vs. John Calvin (and the Reformed Tradition)](https://0.0.0.0/paedocommunion-vs-john-calvin-and-the-reformed-tradition/) **Published:** February 16, 2026 **Author:** Steve Macias **Content:** Few questions in the Reformed and Anglican world generate more careful discussion than this one: Should baptized children be admitted to the Lord’s Supper? Many assume that John Calvin definitively settled the matter against paedocommunion. Others within the Reformed heritage have revisited the question, arguing that Calvin’s case deserves re-examination. [Mark Horne](https://hornes.org/theologia/mark-horne/john-calvin-paedocommunion "Mark Horne"), points out that, John Calvin writes in the *Institutes* about the possibility of admitting children to the Lord’s Supper by virtue of their baptism once and only once: > At length they object, that there is not greater reason for admitting infants to baptism than to the Lord’s Supper, to which, however, they are never admitted: as if Scripture did not in every way draw a wide distinction between them. In the early Church, indeed, the Lord’s Supper was frequently given to infants, as appears from Cyprian and Augustine, (August. ad Bonif. Lib. 1;) but the practice justly became obsolete. For if we attend to the peculiar nature of baptism, it is a kind of entrance, and as it were initiation into the Church, by which we are ranked among the people of God, a sign of our spiritual regeneration, by which we are again born to be children of God, whereas on the contrary the Supper is intended for those of riper years, who, having passed the tender period of infancy, are fit to bear solid food… Calvin then continues by separating communion and baptism in an ahistorical way that doesn’t match Christian history (remember Calvin admits that young baptized children did commune) and reads his anti-child communion view into his interpretation of the Passover meal. Mark points out: > “The first thing to note is that Calvin is not responding to a Reformed paedocommunionist. To claim that Calvin condemned paedocommunion is simply not the case. He condemned Anabaptists who postulated paedocommunion as a way of defeating arguments for paedobaptism.” What would Calvin had argued with the pro-paedobaptist orthodox Christians? Mark continues by arguing that the view of the Reformers was the default position of the medieval Roman Catholic Church and not the ancient or patristic church: > “As it is, the fact remains that paedocommunion received no serious consideration at the time of the Reformation so that we heirs of the Reformation have any *prima facie* reason not to reconsider the tradition we inherited from the medieval Roman Catholic Church. John Calvin and Martin Luther and many others had grown up with a certain sort of practice as well as a rationalization for that practice that appealed to Scripture. They were not in the position of John Huss and his followers, over a century earlier and farther east, who still remembered that at one time children had been given access to the Communion Meal and then later barred.” ## Is Calvin Right about the Passover? Calvin argues infants should not be at the Lord’s Table because he pressumes that infants did not participate in the Passover meal. How does he know this? Calvin asks how would they (infants) answer questions about what the Passover is. Yet the opposite conclusion is true. The structure of children asking questions suggests participation precedes explanation. Old Covenant meals were covenant-status based, not age-based. The children must be present in order that any of them might ask questions. Mark points out, > “\[No\] indication that this question is to be asked at the Passover meal. All it says is that when a child asks, the parents are supposed to give a certain answer. Nothing is said about the child reaching a certain level of understanding before being permitted to participate.” ***The only people barred explicitly from the passover are the uncircumcised.*** In the New Covenant, the covenantal equivalent is the unbaptized. Even in Calvin’s theology, Christian children are baptized in infancy. Age is never mentioned as a barrier. If covenant status through circumcision was the requirement, then covenant sons would appear to be included unless otherwise specified. **Deuteronomy 16:11, 14** > “Thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter…” In the instructions for the pilgrimage feasts (including Passover), sons and daughters are explicitly named among those rejoicing before the Lord. The text does not distinguish between observers and participants. **Deuteronomy 12:6–7** > “There ye shall eat before the Lord your God, and ye shall rejoice, ye and your households.” The covenant meal language includes households, not merely heads of households. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/paedocommunion-vs-john-calvin-and-the-reformed-tradition/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/paedocommunion-vs-john-calvin-and-the-reformed-tradition/?share=x) - ### Related Posts - [Paedo-Communion in the Reformed Episcopal and ACNA Tradition](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/)The ACNA Constitution & Canons allow for paedocommunion commonly called covenant communion or child communion: The… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… **Categories:** Theology **Tags:** paedocommunion --- ### [Christ and Culture: How the Church Builds in an Age of Statism](https://0.0.0.0/christ-and-culture-how-the-church-builds-in-an-age-of-statism/) **Published:** February 16, 2026 **Author:** Steve Macias **Content:** From the rising of the sun to its setting, the name of the Lord shall be great among the nations. ***Based on a sermon I preached on the Feast of the Conversion of St. Paul in January 2026.*** It is not my desire to be political in the pulpit. I once worked in the California State Assembly, and I left for a reason. I did not believe the deepest problems of our civilization could be solved there. The church proclaims that Christ is King, but our solution is not statist. It is sacramental. It is ecclesial. It is civilizational. Yet on the Sanctity of Human Life Sunday, politics inevitably presses in. Ideas about life, law, authority, and the state intersect whether we wish them to or not. So before we speak of culture, we must speak clearly about what it means to be “pro-life.” To be pro life as a Christian is not a slogan. It is a comprehensive view of human life. It means we reject the killing of innocent human life. We oppose abortion. We oppose euthanasia. We reject embryo destruction in IVF and research. We reject assisted suicide. We affirm care for mothers in crisis. We uphold the dignity of the disabled. We defend natural death without intentional killing through medical starvation. It also means we uphold God’s order for marriage and family. The family is God’s ordained sanctuary for life. Being pro life includes honoring marriage between one man and one woman, open to children who are a blessing and not a burden. It includes adoption, fostering, and Christian charity. That “pro-life” vision alone could consume the entire mission of the church. But today we also lament millions of children killed since 1973, especially here in California, where convenience and personal autonomy have been elevated above the image of God. Yet this day also commemorates the conversion of St. Paul. And that pairing matters. St. Paul’s conversion was not a private religious experience. It was a civilizational turning point. The persecutor became the apostle. The ravager of the church became its shepherd. The man who breathed threats became a father to nations. The world is different because Paul was changed. And in the Gospel reading appointed for this feast, Christ promises something astonishing. When Peter asks, “What shall we have?” Jesus answers with language of thrones and judgment. In the regeneration, he says, you shall sit on twelve thrones. Regeneration. Not improvement. Not moral adjustment. New birth. St.Paul did not become a slightly better man. He became a new man. His allegiance shifted from Adam to Christ. From the old world to the new. St. Augustine reminds us that regeneration is not limited to individuals. The body will be renewed. The cosmos will be renewed. Christ does not abandon creation. He claims it. Every square inch belongs to him. So when Christ speaks of thrones, he is not speaking in metaphor. After his resurrection he declares, “All authority in heaven and on earth has been given to me.” Not future authority. Not partial authority. All authority. The ascension was not Christ retreating from the world. It was his enthronement over it. Modern Christianity often confines salvation to the private heart. But salvation in Scripture always has public consequence. Everywhere the apostles went, idols fell. Infanticide ended. Women were elevated. Slaves were dignified. Hospitals and schools were born. Culture was reshaped. Christianity is embodied. It has sacraments, discipline, liturgy, hierarchy, catechesis, creeds, and apostolic succession because it governs something real. It forms a people who reign with Christ. Paul later tells the Corinthians, “Do you not know that the saints shall judge the world? Do you not know that we shall judge angels?” The church is not a hobby. It is not a voluntary association for religious encouragement. It is the instrument through which Christ regenerates the world. And that is why the sanctity of life cannot be separated from sacramental theology. Every evil in our age functions as a counterfeit sacrament. Where baptism gives identity in Christ, the world gives identity through race, sexuality, bureaucratic number, or political tribe. Where Eucharist feeds us with Christ, consumerism feeds us with endless consumption. Where confession cleanses the conscience, therapy and ideology attempt to redefine sin out of existence. Where marriage produces life, abortion destroys it. Archbishop Fulton Sheen once described abortion as the anti sacrament. He was right. It is the ritual rejection of a divine gift. The strength of evil in any society is proportional to the weakness of the church and the family. When families weaken, the state expands. When fathers abdicate, bureaucracies replace them. When churches retreat, technocrats rule. Culture is religion externalized. If you want to know what a society truly believes, examine its laws, its schools, its art, its architecture, its funerals, its celebrations. Look at what it honors and what it tolerates. By that measure, America is not presently ordered by Christian culture. And we must admit our own fault. We have confined our faith to sanctuaries and bedside devotions. We have internalized what was meant to be embodied. We ask when Washington will fix what only the church can rebuild. The state cannot shrink unless the church and the family grow. If the church does not form souls, the state will. If the family does not catechize children, the state will. If the pulpit does not teach virtue, legislatures will invent their own. Statism fills vacuums. So what must we do? We return to the sacramental levers of regeneration. We reclaim baptism as identity. We gather around the Eucharist as strength. We catechize our children in confirmation. We confess and receive absolution for our failures. We build marriages that form households. We raise sons and daughters who know they are royal heirs, not subjects of bureaucracies. We pray for more priests. We plant more churches. We form Christian schools. We do not ask permission from the state to be the church. This is not novelty. It is ancient. The same Spirit who filled Paul fills the church today. The same sacraments that built Christendom remain. The same King reigns. Christ who confronted Saul confronts us. Why do you hide me from your work, your family, your culture? Why do you confine me to Sunday? He reigns now. The gates of hell will not prevail. Not in Rome. Not in Silicon Valley. Not in California. The church will not merely survive. It will conquer. And in that conquest, human life will be honored because Christ himself entered a womb, assumed flesh, died bodily, rose bodily, and reigns bodily. Sanctity of life begins in worship. Worship precedes transformation. If Christ is enthroned in his church, his reign will extend into culture. And if his reign extends into culture, the anti sacraments will fall. Not by politics first. By regeneration first. Christ is King. He has all authority. And he shares his reign with his saints. Let us build accordingly. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/christ-and-culture-how-the-church-builds-in-an-age-of-statism/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/christ-and-culture-how-the-church-builds-in-an-age-of-statism/?share=x) - ### Related Posts - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Anglican, Classical Education, Religion & Spirituality, Social Justice, Theology **Tags:** leadership, ministry, postmillenialism --- ### [Clear Differences Between Anglican vs. Episcopal (2026 Guide)](https://0.0.0.0/are-you-anglican-or-episcopalian/) **Published:** February 16, 2026 **Author:** Steve Macias **Content:** ### Anglican vs. Episcopal: What’s the Difference? Anglican and Episcopal are often used interchangeably — but they are not the same. In this guide, I explain the historical roots, theological differences, and modern divisions between Anglicanism and the Episcopal Church from the perspective of a priest who has served in both traditions. Whether you’re searching for *“Anglican vs. Episcopal,” “Episcopal vs. Anglican,”* or *“What’s the difference between Anglicanism and Episcopalianism?”*—you’re not alone. This guide will help you understand the key distinctions in history, theology, and church identity. ## Anglican vs Episcopal — Quick Summary - Anglican = global communion rooted in the English Reformation - Episcopal = American denomination formed after the Revolution - The Episcopal Church (TEC) is progressive in theology and social ethics - Other Anglican bodies (e.g., ACNA, REC) maintain traditional doctrine ### Are You Anglican or Episcopalian? That’s a question I’ve had to answer myself. As a priest who transferred from a Continuing Anglican jurisdiction into the [Reformed Episcopal Church](https://www.rechurch.org/), I’ve lived on both sides of this conversation. **So what’s the difference between Anglicans and Episcopalians?** In short: not much, and yet, quite a bit. Like the terms *Presbyterian* and *Reformed*, *Anglican* and *Episcopalian* often overlap in meaning. One refers to a global tradition; the other to a particular ecclesiastical identity, especially within the American context. Let’s take a closer look. --- ### Historical Origins: Anglicanism and Episcopalianism The **Church of England** (aka the Anglican Church) traces its spiritual lineage to the early bishops of the British Isles and their [Celtic Christian tradition](https://youtu.be/x7u9XV67PNI?si=n2dvnnwPFaJ3sU6q "Celtic Christian tradition") and maintains continuity through the Reformation and into the Anglican presence in the American colonies. The word **“Anglican”** comes from the Latin phrase *Anglicana ecclesia libera sit* (“the Anglican Church shall be free”) found in the Magna Carta of 1215. “Anglican” simply means “of the English,” and describes members of the Church of England and those in churches historically connected to it. The term **“Episcopal”** comes from the Greek word *episkopos*—bishop or overseer. A church governed by bishops is said to have an *episcopal polity*. So, “Episcopal” refers to both a church structure and, in the American context, the name of a denomination. --- ### How the Episcopal Church in America Was Born Before the American Revolution, the Church of England was the established church in many colonies. However, after independence, Americans needed bishops of their own. In 1783, clergy sent Rev. Samuel Seabury to England for consecration—but English bishops required an oath of loyalty to the crown. Unable to swear allegiance to King George III, Seabury turned instead to the Scottish Episcopal Church, which was part of the Anglican tradition and consecrated him bishop in 1784. This act established the Protestant Episcopal Church in the United States (commonly known as simply ‘the Episcopal Church’), which would become the spiritual heir of Anglicanism in America—yet a distinct Anglican jurisdiction apart from the established Church of England. The term “Episcopal” thus became synonymous with American Anglicanism, honoring Seabury’s lineage through the Scottish “Episcopal” non-jurors—bishops who refused to swear loyalty to the post-Reformation Scottish crown. ![Samuel Seabury, first bishop of the American Episcopal Church, consecrated by the Scottish Episcopal Church](http://www.stevemacias.com/wp-content/uploads/2020/08/4-Seabury-1.avif)Bishop Samuel Seabury (1729–1796), key figure in the foundation of American Anglicanism--- ### What Is the Reformed Episcopal Church? Fast forward to the 19th century. The First Vatican Council fractures the Roman Communion and dissenting “Old Catholic” churches emerge independent from the Pope. This challenged this generation’s assumptions about the direction of the Reformation. In 1856, William Augustus Muhlenberg (1797-1877) presented a *Memorial* (a formal petition) to the General Convention of the Episcopal Church. In it, he called for a loosening of what he saw as the Episcopal Church’s exclusiveness regarding denominational authority. Essentially, he suggested that the Episcopal Church should adopt a more apostolic approach to episcopacy, where the bishop could serve as a unifying figure for all evangelical Christians, not just those in the Episcopal or Anglican tradition. By doing so, the episcopacy could become a source of unity among different Protestant groups, promoting greater cooperation and fellowship. ![William A. Muhlenberg (1796–1877), pioneer of Anglican liturgical renewal and Christian education in America](http://www.stevemacias.com/wp-content/uploads/2025/02/Muhlenberg1.avif)Muhlenberg (1796–1877): Founder of Episcopal Schools, Hospitals, and Liturgical RenewaIt was in this cultural moment of crisis and change in the Roman Church that the Protestant vision for a unified Christendom was imagined in the hearts of men like Muhlenberg and George David Cummings (a retired Bishop of the Episcopal Church). In 1873, Cummings helped found the **Reformed Episcopal Church (REC)**—a body committed to the historic Anglican formularies, the Thirty-Nine Articles, and the supremacy of Scripture. Since then, the REC has grown into a global Anglican jurisdiction with churches in the United States, Canada, the United Kingdom, and across several continents. ![Portrait of Bishop George David Cummins, founder of the Reformed Episcopal Church (1873)](http://www.stevemacias.com/wp-content/uploads/2020/08/George-David-Cummins-1.avif)Bishop George David Cummins: 19th-Century Founder of the Reformed Episcopal Church--- ### Anglican Realignment and Continuing Churches The Episcopal Church (TEC) continued to shift theologically in the 20th century, adopting liberal stances on issues such as women’s ordination, same-sex marriage, and revisions to the Book of Common Prayer. In response, many traditional Anglicans left TEC to form what are now called **Continuing Anglican churches**. Some of these new bodies rejected the global **Anglican Communion** altogether. Others, like the REC, sought to preserve orthodoxy within the larger Anglican family. The REC entered into intercommunion with like-minded groups, including the **Anglican Province of America**, and later helped form broader alliances such as the **Federation of Anglican Churches in the Americas**. --- ### A Strategic Partnership: Nigeria and the REC In 2005, the **Church of Nigeria (Anglican Communion)**, the largest Anglican province with over 17 million members, entered into formal communion with the Reformed Episcopal Church. This move reflected shared theological convictions—especially in response to the Episcopal Church’s consecration of an openly gay bishop in 2003. The Nigerian church traces its Anglican roots to **Samuel Ajayi Crowther**, the first African Anglican bishop, whose 19th-century missionary work laid the foundations for Nigeria’s vibrant Christian witness. --- ### Anglican Church in North America (ACNA) In 2009, the REC became a founding member of the **Anglican Church in North America (ACNA)**—a province uniting traditional Anglicans across the U.S., Canada, and beyond. ACNA includes over 1,000 congregations and represents a renewed effort to restore biblical faith, Anglican heritage, and missionary zeal. Today, the ACNA is in full communion with several Global South Anglican provinces, including those in **Uganda, Nigeria, South America, Southeast Asia**, and **Sudan**. Its clergy orders have been recognized by the Archbishops of **Canterbury** and **York**, affirming its continuity with historic Anglicanism. --- ### Anglican vs. Episcopal Today So, what’s the difference between Anglican and Episcopal? - **Episcopal** refers specifically to the American denomination that developed after the Revolution. - **Anglican** is a broader term describing the global communion of churches rooted in the English Reformation. - Theological and cultural differences now divide some Anglican bodies from the modern Episcopal Church, especially around Scripture, sacraments, and moral teaching. ### Political Differences in Anglican Denominations? The **Episcopal Church** is a progressive mainline denomination: - ordaining women and LGBTQ+ clergy - supporting same-sex marriage rites - supports access to abortion The General Convention of the Episcopal Church has also passed various resolution supporting government action on gun control, climate change, and immigration reform. The **Anglican churches** in the USA tend to be more theologically conservative, upholding traditional views on marriage, gender, and biblical authority. Although some diocese in the Anglican Church in North America have ordained female priests and deacons. ## Frequently Asked Questions ### Is the Episcopal Church Anglican? Yes, historically. However, today not all Anglicans are part of the Episcopal Church. ### Why did Anglicans leave the Episcopal Church? Theological disagreements over biblical authority, marriage, and ordination. ### Is ACNA Anglican? Yes. The Anglican Church in North America identifies as Anglican and is in communion with several Global South provinces. ### Are Anglican churches conservative? Many Anglican bodies today hold traditional views on Scripture and marriage, though theological positions vary by jurisdiction. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/are-you-anglican-or-episcopalian/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/are-you-anglican-or-episcopalian/?share=x) - ### Related Posts - [Key Differences Between Anglican and Episcopal Churches in America](https://0.0.0.0/key-differences-between-anglican-and-episcopal-churches-in-america/)What’s the difference between the Episcopal Church and the Anglican Church? One of the most… - [Anglican - ACNA vs. The Episcopal Church: A Side-by-Side Comparison of Beliefs](https://0.0.0.0/anglican-acna-vs-the-episcopal-church-a-side-by-side-comparison-of-beliefs/)Episcopal vs. Anglican If you're searching for an Anglican church in the United States, you… - [Parish Governance in the Reformed Episcopal Church](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/)One of the great strengths of historic Anglicanism — and especially the Reformed Episcopal Church… **Categories:** Theology --- ### [Intro to Norse Mythology: : Gods, Myths, and Meaning](https://0.0.0.0/intro-to-norse-mythology/) **Published:** November 22, 2022 **Author:** Steve Macias **Content:** Norse mythology is the collection of sacred stories and beliefs from the ancient Scandinavian world that shaped how the Vikings understood existence, fate, the gods, and the cosmos — not as fantasy, but as lived religion rooted in awe, struggle, and meaning. At the heart of Norse mythology is the tension between *order and chaos* — a theme the Norse saw reflected not just in gods and giants, but in the everyday lives of farmers, sailors, and warriors facing an uncertain world. ## My Norse Family I’ve always had a particular fondness toward the Norse legends because of my own family history. My 2nd great-grandfather Erick Karl Lind emmigrated at the end of the 19th century from Sweden. He was from Hubbo, a small church village in the province of Västmanland, just north of Västerås. My grandfather kept this Nordic and Scandinavian heritage alive by naming my mother Thora Lind. (I also have a second cousin with the name Loki.) Therefore, I had heard about about Thor and Odin long before Marvel ever made them into household names. ## What Is Norse Mythology? A Beginner’s Guide There’s a great deal of cultural and academic value in studying the Norse Myths — whether we pay attention to the various theological similarities to Christianity (especially the *blot* sacrifice concepts), the general linguistic heritage that exists between English and Old Norse, and the historical impact the Vikings had on European Christendom. The reasons for studying the Norse are as compelling as are the arguments for their Roman and Greek counterparts and help complete one’s Classical Western Education. (For any Christians with English and Scandinavian or “Anglo-Saxon” heritage, even more compelling!) Any fan of J.R.R. Tolkien is likely familiar with how the Lord of the Rings drew many of its influences from the Norse pantheon. ## Norse Mythology Through a Christian Lens I often quoted [G.K. Chesterton’s Everlasting Man](https://amzn.to/3GHYAWT "https://amzn.to/3GHYAWT") to be the best resource for developing the proper lens for understanding ancient mythology: > *“These are the myths: and he who has no sympathy with myths has no sympathy with men. But he who has most sympathy with myths will most fully realize that they are not and never were a religion, in the sense that Christianity or even Islam is a religion. They satisfy some of the needs satisfied by a religion; and notably the need for doing certain things at certain dates; the need of the twin ideas of festivity and formality. But though they provide a man with a calendar they do not provide him with a creed. A man did not stand up and say ‘I believe in Jupiter and Juno and Neptune,’ etc., as he stands up and says ‘I believe in God the Father Almighty,’ and the rest of the Apostles Creed. Many believed in some and not in others, or more in some and less in others, or only in a very vague poetical sense in any. There was no moment when they were all collected into an orthodox order which men would fight and be tortured to keep intact. Still less did anybody ever say in that fashion: ‘I believe in Odin and Thor and Freya,’ for outside Olympus even the Olympian order grows cloudy and chaotic. It seems clear to me that Thor was not a god at all but a hero. Nothing resembling a religion would picture anybody resembling a god as groping like a Pygmy in a great cavern, that turned out to be the glove of a giant. That is the glorious ignorance called adventure. Thor may have been a great adventurer; but to call him a god is like trying to compare Jehovah with Jack and the Beanstalk. Odin seems to have been a real barbarian chief, possibly of the Dark Ages after Christianity. Polytheism fades away at its fringes into fairy-tales or barbaric memories; it is not a thing like monotheism as held by serious monotheists. Again it does satisfy the need to cry out on some uplifted name or some noble memory in moments that are themselves noble and uplifted; such as the birth of a child or the saving of a city. But the name was so used by many to whom it was only a name.”* ## The Norse Gods and Their Stories: An Introduction Perhaps a future project of mine ought to be to develop an elementary level outline and study guide for [D’Aulaires’ Book of Norse Myths.](https://amzn.to/3gtoAut "https://amzn.to/3gtoAut") **Introductory Materials D’Aulaires’ Book of Norse Myths (160 pgs)** *From the publisher: The Caldecott medal-winning d’Aulaires once again captivate their young audience with this beautifully illustrated introduction to Norse legends, telling stories of Odin the All-father, Thor the Thunder-god and the theft of his hammer, Loki the mischievous god of the Jotun Race, and Ragnarokk, the destiny of the gods. Children meet Bragi, the god of poetry, and the famous Valkyrie maidens, among other gods, goddesses, heroes, and giants. Illustrations throughout depict the wondrous other world of Norse folklore and its fantastical Northern landscape.* ![](http://34.223.225.245/wp-content/uploads/2022/11/Book-of-Norse-Myths.jpeg)Link: [https://amzn.to/3gtoAut](https://amzn.to/3gtoAut "https://amzn.to/3gtoAut")I**ntroduction to Norse Mythology (25 min.)** by Jackson Crawford An introduction to the basic facts, sources, gods, and beliefs of Norse mythology. Dr. Jackson Crawford is Instructor of Nordic Studies and Nordic Program Coordinator at the University of Colorado Boulder (formerly UC Berkeley and UCLA). He is a historical linguist and an experienced teacher of Old Norse, Modern Icelandic, and Norwegian. Visit JacksonWCrawford.com **Norse Mythology Family Tree by Useful Charts on Youtube** Not only does it cover the family tree of Norse gods and other mythological creatures, it also features a map of the nine realms of Yggdrasil (the world tree), a guide to the runic alphabet, and information on the gifts of the dwarves. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/intro-to-norse-mythology/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/intro-to-norse-mythology/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [My Ancestry.com's DNA Results](https://0.0.0.0/my-ancestry-coms-dna-results/)Studying my own ancestral origins has always been a fascinating endeavor. While both of my… - [The Armor of God in the Old Testament](https://0.0.0.0/the-armor-of-god-in-the-old-testament/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Anglophile, Religion & Spirituality --- ### [At Pusey House: Remembering Anglicanism’s Catholic Roots](https://0.0.0.0/oxford-pusey/) **Published:** February 10, 2026 **Author:** Steve Macias **Content:** In June 2025, I had the pleasure of visiting Pusey House at Oxford. It is a living witness to the continued Catholic revival within Anglicanism. Edward Bouverie Pusey was a central leader of the Oxford Movement who contended that the Church of England was not a Protestant invention but a true branch of the historic Catholic Church, rooted in the Fathers and the sacramental life; the chapel at Pusey House embodies that conviction by preserving reverent Eucharistic worship, theological scholarship, and devotion ordered toward the renewal of Anglicanism’s catholic mission. ![](https://www.stevemacias.com/wp-content/uploads/2026/02/Steve-Macias-Oxford-Pusey-House--954x1024.jpg)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/oxford-pusey/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/oxford-pusey/?share=x) - ### Related Posts - [Why Anglicans Can’t Agree: Evangelical, Anglo-Catholic, Liberal, Holiness — Who’s Right?](https://0.0.0.0/why-anglicans-cant-agree-evangelical-anglo-catholic-liberal-holiness-whos-right/)For more than a century, the Lambeth Quadrilateral (1888) has been treated as the closest… - [Historic Episcopacy and the Catholic Deposit of Faith](https://0.0.0.0/apostolic-succession-catholic-deposit-of-faith/)In the next section of his book (pp. 20–28), Cirlot turns to those who stop… - [The Roots of Classical Christian Education in Anglican Schools](https://0.0.0.0/the-roots-of-classical-christian-education-in-anglican-schools/)Celtic Christianity and Classical Education The early missionaries to the British Isles brought not only… **Categories:** Theology --- ### [Anglican Orthodox Relationships in Los Altos](https://0.0.0.0/anglican-orthodox-relationships-in-los-altos/) **Published:** February 14, 2026 **Author:** Steve Macias **Content:** It was my honor to introduce the Most Rev. Dr. Ray Sutton, Presiding Bishop of the Reformed Episcopal Church, to the Very Rev. Dr. Samer Youseff, Archpriest at Church of the Redeemer in the Antiochian Orthodox Church. The conversation was warm, thoughtful, and marked by a shared reverence for the historic faith once delivered to the saints. Moments like this remind us of the deep roots we share in the early Church and in the apostolic ministry. Fr. Samer was joined by his wife, Khourieh Julianna, and two of their sons, Dimitri and Dominic. It was a joy to see families present in what is ultimately not merely institutional dialogue, but fellowship in Christ. ![](https://www.stevemacias.com/wp-content/uploads/2026/02/Macias-Antiochian-Orthodox-Anglican-1024x1024.jpg)\#image\_titleDelighted to have the Very Rev. Fr. Samer Youssef from the Antiochian Orthodox Church of the Redeemer visit St. Paul’s and Canterbury School. I gave him a tour of our chapel and school as we discussed Anglo-Orthodox history and the legacy of St. Raphael of Brooklyn. Pictured here with Mr. Michael and Patrick Milbank, sons of our founder Rev. Norman Milbank and Vestry Members. But this meeting carried more weight than a simple introduction. Fr. Samer’s parish was originally the first Antiochian Western Rite community in California. Over time, the parish embraced the Byzantine rite, but its origins were deeply tied to the Anglican crisis of the 1960s. Both his parish and ours trace their beginnings to the same moment of rupture surrounding Bishop James Pike in the Diocese of California. James Pike publicly questioned core Christian doctrines—including the Trinity and the divinity of Christ—and embraced theological positions that many believed departed from historic orthodoxy, prompting significant unrest within the Diocese of California in the 1960s. During that period, part of the congregation of St. Mark’s Episcopal Church in Los Altos departed to follow Canon Edwin West and eventually formed a Western Rite parish under Antioch. Father West was received into the Orthodox Church when he was ordained by Metropolitan ANTHONY in January 1963, and his parishioners made a profession of faith in the Syrian (Antioch) Orthodox Church. Another portion of that same St. Mark’s congregation formed St. Paul’s Anglican Orthodox Church in Los Altos under Rev. Milbank. 50 years later, St. Paul’s is a member of the Reformed Episcopal Church in the Anglican Church in North America. Some families were literally divided between the two parishes. So it special to have these two families stand together today. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican-orthodox-relationships-in-los-altos/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican-orthodox-relationships-in-los-altos/?share=x) - ### Related Posts - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Launching Canterbury Theological Library, Los Altos, CA](https://0.0.0.0/launching-canterbury-theological-library-los-altos-ca/)Western Seminary has gifted us the library from their former San Jose campus. I'm very… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Theology --- ### [The Anglican Synod - What Is a Synod? Understanding How Our Church Is Structured](https://0.0.0.0/the-anglican-synod-what-is-a-synod-understanding-how-our-church-is-structured/) **Published:** February 13, 2026 **Author:** Steve Macias **Content:** If you’ve ever looked at an Anglican or episcopal organizational chart and wondered how it all fits together, you’re not alone. Words like *Synod*, *Vestry*, and *Diocese* can feel technical or distant. But they describe something deeply biblical and beautifully ordered. So, what is a Synod? ### The Synod: The Church Gathered in Council The word *synod* comes from a Greek term meaning “to walk together.” A synod is the broader governing body of a diocese or church jurisdiction. It is where clergy and representatives gather under the leadership of the Bishop to deliberate, guard doctrine, oversee discipline, and direct mission. In our structure in the REC, the **Bishop** (*ORDINARY*) presides over the Synod. Assisting him are: - The **Standing Committee** - **Assistant Bishops** - The **Synodical Council** - Presbyters and Deacons The Bishop serves as chief shepherd and teacher (pastor of pastors), ensuring that the faith once delivered to the saints is faithfully proclaimed and practiced. The Synod protects unity and apostolic continuity. ## The Biblical Case for Synod In the New Testament, Timothy and Titus were given real authority to guard doctrine and exercise discipline (1 Timothy 5:19–20; Titus 1:5). That authority was pastoral and judicial. They were to correct, rebuke, appoint elders, and ensure order in the churches. When a local Presbyter faces a difficult pastoral situation, he is not left alone. The Apostle Paul makes a *distinction* between Presbyters and Bishops in the Pastoral Epistles, even though in some contexts the terms can overlap (see Acts 20). Speaking to the Church in Ephesus, in **Acts 20:28**, St. Paul says: “Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers (*episkopoi*), to shepherd the church of God…” Elders govern locally. Bishops oversee regionally. The wider Church gathers in council when necessary (Acts 15 is the clearest example of this synodical principle). There is an appeal beyond the immediate parish. This plurality reflects the biblical pattern that “in the multitude of counselors there is safety” (Proverbs 11:14). ### The Parish: The Church in One Place Beneath the Synod is the **Parish**—the local congregation where Word and Sacrament are regularly administered. The bishop is the pastor of every parish in the diocese, but he can’t be in all places at once so he appoints rectors (or priests-in-charge) to lead in his absence. At the parish level: - The **Rector** leads spiritually and pastorally. - The **Deacons** assist in ministry and service. - The **Vestry** provides governance and stewardship. - The **Laity** elect the vestry and contribute time, talent, and treasure. From the Vestry flow the various ministries of the parish: - Youth Ministry - Sexton & Building Grounds - Worship & Music - Choir - Altar Guild - Sunday School - Parish School leadership - Various others like “Pro-Life” etc. ### Why This Structure Matters Anglicanism has always resisted two extremes: unchecked hierarchy and chaotic independence. A Synod ensures we are not isolated congregations inventing our own theology. A Vestry ensures local responsibility and accountability. A Bishop ensures apostolic oversight. A Rector ensures pastoral leadership. It also reflects the New Testament pattern—elders (presbyters), overseers (bishops), and deacons working together for the building up of the Church. ![](https://www.stevemacias.com/wp-content/uploads/2026/02/Org-Chart-Synod-Diocese-1024x683.png)Synodical Government and the Parish (Anglican/Reformed Episcopal) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-anglican-synod-what-is-a-synod-understanding-how-our-church-is-structured/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-anglican-synod-what-is-a-synod-understanding-how-our-church-is-structured/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Anglican, Bishop, Episcopal, history, leadership, ministry --- ### [Sound Before Sight - Luke 18 - Jesus and Blind](https://0.0.0.0/sound-before-sight-luke-18-jesus-and-blind/) **Published:** February 11, 2026 **Author:** Steve Macias **Content:** Chapel notes from 11 Feb 2026. In Luke 18, 31 and following (Quinquagesima Gospel in the 1928 Book) Jesus and the twelve are approaching Jericho. A blind man is sitting by the road. He cannot see what is happening, but he hears a crowd passing by. He asks what it means. They tell him: Jesus of Nazareth is passing by. And he cries out. “Jesus, Son of David, have mercy on me.” He cannot see. But he hears. Jericho is not an accidental city in Scripture. As my friend James Jordan taught me, “the Holy Spirit does not waste His breath.” Jericho is the first city “Israel” faced when Joshua led them from Egypt and into the Promised Land. He sent spies to “see” the land and they came back with fear of the Canaanite city. Deuteronomy 34 ends with, “10 But since then there has not arisen in Israel a prophet like Moses, whom the Lord knew face to face, 11 in all the signs and wonders which the Lord sent him to do in the land of Egypt, before Pharaoh, before all his servants, and in all his land, 12 and by all that mighty power and all the great terror which Moses performed in the sight of all Israel.” In the “sight” or literally in the Hebrews “eyes.” As Joshua takes the leadership, God uses the priests and the horns to conquer what they saw. Jericho fell by sound. Priests blowing horns. The people shouting. The promise announced before the victory was visible. ***Sound before sight.*** Joshua’s name and Jesus’ name are the same in Hebrew. Yehoshua. Yeshua. The Lord saves. One leads Israel into the land. The other leads His people into the Kingdom. And both pass through Jericho. In Joshua, the people march around the city and hear the trumpet blast. In Luke, the blind man sits by the road and hears that Jesus is passing by. The crowd sees. He hears. He hears and he shouts: “Son of David…” The crowd tells him to be quiet. He shouts louder. It is hard not to notice the echo. Jericho once trembled at the sound of horns. Now Jericho hears the cry of a blind man calling the Son of David. The blind man cannot see, but he understands more than the twelve. They call Him “Jesus of Nazareth.” He calls Him “Son of David.” Royal & Messianic language. From Epistle to the Romans 10:17: “So then faith cometh by hearing, and hearing by the word of God.” Faith comes by hearing. The twelve would only “see” the challenges, they would soon “see” that ” ..he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge him, and put him to death…” it would “look” like failure. The promise sounds before resurrection is visible. In John 11, the people say “Lord, come and see” (Lazarus is dead) and Jesus cries out ““Lazarus, come forth!”” with a loud voice to resurrect Lazarus. The grave is opened by his voice. (Similar to how Ezekiel speaks over dry bones ch. 37.) Creation began with God speaking life and New Creation begins with a new Come Forth Interesting side note that I haven’t quite pieced together is how the propers appointed for Quinquagesima also using this hearing/seeing comparison language from St. Paul, “I am become as sounding brass, or a tinkling cymbal…” and ” For now we see through a glass darkly; but then face to face.” (1 Cor 13) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/sound-before-sight-luke-18-jesus-and-blind/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/sound-before-sight-luke-18-jesus-and-blind/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Mankind in Adam is dead & Mankind in Jesus is Born Again](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Theology --- ### [REC Western Deanery Clericus Recap in Carefree, Arizona](https://0.0.0.0/rec-western-deanery-clericus-recap-in-carefree-arizona/) **Published:** February 9, 2026 **Author:** Steve Macias **Content:** I’ve returned from the REC Western Deanery Clericus held February 3–5 in Carefree, Arizona. Clericus continues to be a valuable and necessary rhythm for our deanery: time set aside for common prayer, the Holy Eucharist, theological study, and fellowship among clergy who share the same vows and responsibilities. Our days were structured around the Church’s worship—Daily Office, Eucharists—mostly held at Christ Anglican Church, with lodging and meals at Spirit in the Desert retreat center. The pace was intentional: unhurried, ordered, and focused. We are thankful for Canon Steve Dart, Rector of [Christ Church](https://christchurchaz.org/) and canon of the Anglican Province of Christ the King, whose hospitality made this Clericus possible. The teaching this year centered on the Christian ministry, drawing from [*Anglicanism* by Paul Elmer More and Frank Leslie Cross](https://amzn.to/4reW6UA). Sessions addressed principles of episcopacy, priesthood and apostolic succession, Holy Orders as a sacrament, and the nature of Anglican orders, with Bishop Charlie Camlin providing both instruction and episcopal counsel. The final session allowed time for open questions and discussion about the diocese and ACNA at large. ![Teaching session on Anglican orders at REC Western Deanery Clericus](http://www.stevemacias.com/wp-content/uploads/2026/02/Screenshot-2026-02-09-at-102141-AM-1024x429.png)Teaching session on Anglican orders at REC Western Deanery ClericusI was grateful for the opportunity to serve as celebrant at one of the weekday Eucharists. There was also unstructured time for conversation and rest—shared meals, long discussions, and informal fellowship with a cigar. I’m thankful for the leadership of the deanery with Dr. Steve Rutt and for Bishop Camlin’s presence, and for the fraternity of brothers committed to advancing Christ’s Kingdom in the Anglican way. I return to parish life encouraged and refocused. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/rec-western-deanery-clericus-recap-in-carefree-arizona/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/rec-western-deanery-clericus-recap-in-carefree-arizona/?share=x) - ### Related Posts - [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/)Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February… - [Clericus 2025](https://0.0.0.0/clericus-2025/)From February 4-6, 2025, I had the privilege of traveling to Phoenix, Arizona, to join… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Anglican, Bishop, Episcopal, leadership, ministry --- ### [No Other Choice - Tending and Growing](https://0.0.0.0/no-other-choice-tending-and-growing/) **Published:** January 31, 2026 **Author:** Steve Macias **Content:** A few weeks back, Sarah and I watched the Korean film *No Other Choice,* directed by Park Chan-wook. Watching films together has become one of the small but meaningful ways we’ve continued “dating” through this phase of our marriage (and quietly squeezing the most out of membership at the Alamo theatre down the street.) I have thought about this movie everyday since and it is has affected me in a way similar to the song “Inútil,” performed by Carlos Gómez in *In the Heights.* > *“I will not > Be the reason that my family can’t succeed > I will do > What it takes > They’ll have everything they need > Or all my work All my life Everything I’ve sacrificed will have been useless”* No Other Choice follows Mansu (Lee Byung-hun), a man who believed his life was settled until it suddenly wasn’t. He’s laid off without warning, and the quiet stability he built, his work, his home, his sense of usefulness, begins to slip. What follows is his desperate effort to protect his wife, his children, and the life he worked hard to secure. One detail from the film stayed with me more than I expected: Mansu’s greenhouse. Full of bonsai trees and carefully shaped plants representing his years of care here at this one place that he built himself. Yet it was slipping away if he couldn’t provide financially. ![](https://www.stevemacias.com/wp-content/uploads/2026/01/img_3761.jpg) Director Park Chan-wook’s new movie ‘No Other Choice’ At the center of the family’s property stands an old crape myrtle, its twisted, muscular trunk embodying both struggle and endurance. Park Chan-wook described it as mirroring Mansu himself. Not long after watching the film, I brought home a houseplant. Then another. ![](https://www.stevemacias.com/wp-content/uploads/2026/01/img_3760-1024x768.jpg)A few new friends – my ponytail palm in the back.Now my piano has become a small forest: a ZZ plant, pothos vines, ivy, a spider plant. Beginner plants, all of them. I’ve spent the last few weeks potting, pruning, and learning when not to intervene. Plants don’t reward urgency or speed. They grow on their own terms. Most mornings I drink my coffee and stand there quietly. Sometimes my kids are playing. Sometimes my wife is at the piano. The plants sit nearby, doing their slow work. It’s a modest hobby, but it feels grounded. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/no-other-choice-tending-and-growing/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/no-other-choice-tending-and-growing/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Everything I Hate About Anglicanism \[video\]](https://0.0.0.0/everything-i-hate-about-anglicanism-video/)In this tongue-in-cheek confession, I talk about the things I hate about Anglicanism… that are… - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… **Categories:** Theology **Tags:** film, gardening, movies, plant --- ### [The Napoleonic Leader: Military Strategy, Authority, and the Modern Age](https://0.0.0.0/the-napoleonic-leader-military-strategy-authority-and-the-modern-age/) **Published:** January 18, 2026 **Author:** Steve Macias **Content:** ## **Napoleon, Leadership, and the Modern Age** Keeping soldiers in rank and keeping them alive are unique challenges to the military leader, who musters men to risk their lives in obedience to their commanders. > “The leader must keep his followers… and it is hard to exaggerate the difficulty of that task” > — *Wills, 1995, p. 85* Wills employs the example of Napoleon’s military leadership as the model for understanding both effective strategy, while simultaneously warning of the dangers of overextending one’s own authority. In just two decades, Napoleon rose from a junior officer to the Emperor of the French and superseded all conventional military ranks, granting him supreme civil and military authority. While the unique conditions of the French Revolution and his own genius might seem unrepeatable, a careful study reveals that Napoleon offers a number of contemporary parallels for modern leadership domains. Napoleon’s tactics can be translated, as Wills demonstrates using the work of the Prussian theorist Carl von Clausewitz, into general principles of leadership in the modern era. At the same time, Napoleon’s own missteps in his ascendency to power reveal how the needs of one’s followers remain a constraint on any governance, no matter the historical period. > “The French Revolution changed the whole world, for ever. It marks a watershed in human experience, but no one saw their world more changed than the Buonaparte” > — *Broers, 2014, p. 94* Napoleon’s early life unfolded within this historical moment of dramatic upheaval and collapsing institutions. The Revolution dismantled the *ancien régime* and opened pathways for ambitious young officers to rise through merit rather than birth. This shift in priorities, tactics, and promotion from the old aristocratic guard to a new merit-based leadership culture is central to Napoleon’s success. The Revolution also challenged the very nature of military command. > “Wars fought between the old powers of Europe were contained spasms within a structure of stability” > — *Wills, 1995, p. 90* European kings did not seek to overturn monarchy in rival states, which could be expected to repay war debts and render political homage after defeat. By contrast, Napoleon’s forces were inspired to follow him for precisely that anti-imperial cause. Napoleon successfully translated the era’s political fanaticism into a following of “mercenary plunderers free from aristocratic control” (Wills, 1995, p. 91). Just as the political winds were quickly changing, the tactics on the ground reflected Napoleon’s desire for progress. His troops were not afforded the luxury of holding fortified positions; instead, they were pressed to move quickly. This mobility was one of Napoleon’s methods for maintaining morale, since soldiers were promised that supplies and rewards lay just beyond the next enemy line. > “Morale… was sustained by new opportunities” > — *Wills, 1995, p. 92* He carried these devoted troops across Europe to dominate more than 90% of the continent’s population, but perpetual conquest proved predictably unsustainable. The same restless expansion that secured his empire ultimately precipitated the collapse of his own devoted military constituency. --- ## **Imperial Drift and Leadership Decline** > “Napoleon was not French,” according to many early nineteenth-century critics. As Dwyer notes, his detractors quickly painted the fallen emperor as “a foreigner in habit, character and language,” driven by “unbounded ambition” (Dwyer, 2018, p. 34). His position as an outsider to the French ruling class had helped propel him into the very elite he once resented, but his transformation into an imperial ruler exposed the realities of his own despotism. As this political and civil identity became clearer, Napoleon faced real backlash, especially as Bourbon propaganda chipped away at the leadership persona he had projected for so long. How could the Emperor also be the liberator? Napoleon’s rise depended heavily on his presence on the battlefield and on his habit of controlling decisions directly. As he took on more civil and administrative responsibilities, he had to delegate, and he often did so poorly. His attempt to oversee nearly every imperial matter strained his health and slowed military operations that had succeeded only because of their speed. His absence was visible at Waterloo, when his personal control and decision-making could no longer be relied on. By 1815, Napoleon was no longer the direct, improvisational commander of the Italian campaigns, but an emperor whose subordinates behaved just like the old guard he once outflanked. > Grouchy “could hear the sounds of battle in the distance” yet “had not thought to rejoin his Emperor, but only to follow his orders to the letter.” > — *Englund, 2004, p. 809* This was a revealing sign of how far his leadership had drifted. --- ## **Modern Parallels: From Emperors to CEOs** The rise and fall of Napoleon’s career offers a recognizable pattern for modern leadership. When he was close to the day-to-day work of his military operations, he won loyal followers who saw him in the saddle, reading the terrain, and pushing through enemy lines with speed. As he grew more imperial, his identity drifted away from the qualities that had once made him effective. Many corporate executives fall into a similar pattern of disconnection. The founder who built the company from day one begins to lose touch with employees and customers as he runs the business through layers of delegated leadership from a glass office on the upper floors. American reality television has even played off this motif in shows like *Undercover Boss*, where leaders rediscover the bottom-rung realities that once made them successful. And just as Napoleon toppled established crowns with his “rag-tag” forces, large corporate empires like Microsoft and Yahoo have been overtaken by smaller, more flexible rivals such as Google and Apple. Both emperors and executives depend on loyalty and initiative among the ranks and cannot survive on title and accolades alone. Proximity and adaptability are not just helpful at the beginning, but necessary at every stage of leadership. What earned a leader credibility in the first place cannot be replaced by ceremony or prestige. How many companies could be fit into this Napoleonic paradigm? Blockbuster vs. Netflix, Myspace vs. Facebook (Meta), Sears vs. Amazon.com, and so on. > “The failed general loses his followers literally—they die because of his mistakes.” > — *Wills, 2005, p. 98* In business, the casualties are not soldiers, but companies, products, and workers who fade from the field when leaders stop paying attention to the battle in front of them. --- ## ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-napoleonic-leader-military-strategy-authority-and-the-modern-age/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-napoleonic-leader-military-strategy-authority-and-the-modern-age/?share=x) - ### Related Posts - [The Father-Leader](https://0.0.0.0/the-father-leader/)The Faith of our Children I sat across the table from a father holding his… - [The Paradox of the Traditional Leader - Good Pope John and Celestine V](https://0.0.0.0/the-paradox-of-the-traditional-leader-good-pope-john-and-celestine-v/)Success and Failure in Traditional Catholic Leadership “Tradition! Tradition!” Tevye shouts in Fiddler on the… **Categories:** Classical Education **Tags:** leadership, ministry, self development --- ### [The Paradox of the Traditional Leader - Good Pope John and Celestine V](https://0.0.0.0/the-paradox-of-the-traditional-leader-good-pope-john-and-celestine-v/) **Published:** January 13, 2026 **Author:** Steve Macias **Content:** ## Success and Failure in Traditional Catholic Leadership “Tradition! Tradition!” Tevye shouts in Fiddler on the Roof, invoking the religious and cultural code that keeps his world oriented on a traditional Jewish axis. “Because of our traditions, everyone knows who he is and what God expects him to do” (Jewison, 1971). In a similar way, Garry Wills (1995) uses the category of the Traditional leader to describe a style of leadership that is “stuck between” Charismatic and Legal-rational forms of Max Weber’s three social structures of authority, where custom, ritual, and ancient continuity coalesce into a source for a leader’s legitimacy. Wills points to religion as the “only… area where traditional leadership is still honored..” and connects the idea of absolute divine demands to a traditional social order where “there can be no bargaining with Him…” (p. 132) In chapter 8, he compares Pope John XXIII with Pope Celestine V as contrasting examples of traditional leadership within the Roman Catholic Church. In this reflection, I will explore how John XXIII effectively employed his skills and resources as a traditional leader to align his office, followers, and goals with the needs of the modern world, while the even more pious Celestine V failed to translate tradition into an enduring papal legacy. # Background of Pope John XXIII Born Angelo Roncalli in 1881, the future Pope John XXIII had all the marks of a Catholic traditionalist: he was devoted to Trent’s St. Charles Borromeo, “delighted in ecclesiastical Latin,” and “believed more deeply…” in the “traditional doctrines like the divine inspiration of the church” (p. 140). Yet it would be this Pope who would convene the Second Vatican Council and usher in the most sweeping cultural upheaval in the history of the Roman Church. According to Wills, Pope John’s tools also reflected his traditional leadership style. He revives special papal letters called encyclicals that were once popular in antiquity, but here allowed the Pope to share his vision for the church beyond the Vatican and speak to a global audience on contemporary political and social issues. While the 16th-century Council of Trent was a triumph for the Church’s Counter-Reformation forces and firmly entrenched traditional doctrine in canon and dogma, earlier councils had sometimes served as a check on papal authority. As Wills notes, “later, conciliarism was a movement used against some popes” (p. 140). Although he died in 1963 after leading the council through only one session, Pope John was able to use these traditional levers to successfully lead the church through reform and renewal “back to the origins of the Christian tradition” (p. 144). # Background of Pope Celestine V Celestine V, the 13th-century ascetic elected during an ecclesial crisis, was long remembered as the only pope to have resigned. Recently in 2013, Pope Benedict XVI snatched from him this unique accolade and all that remains of Celestine’s fragile legacy is the biting critique of the poet Dante who “called him a coward” (p. 146). A vacancy on the papal throne had led to a two-year stalemate between the Colonna and Orsini families, “who controlled it…” and “refused to let the other’s man take a turn in office” (p. 147). The elderly hermit Pietro was elected to break the deadlock, with all parties hoping that they could control the newly enthroned Celestine. His papacy proved disastrous and his traditionalist attributes were not enough to make up for his lack of diplomatic skills and political judgement. Ultimately, Celestine’s leadership was misaligned with the needs of the institution, and his own ascetic tools were insufficient for the demands of papal governance. In contrast to Pope John, Wills concludes, “Celestine stands as proof that even holiness can be an earthly bane” (p. 147). # Traditional Leadership and Its Paradox These two popes reveal that the model of the Traditional Leader requires more than an affection for the ceremonies, traditions, and rites of the church. As Wills observes, traditional leadership contains a built-in paradox: “if \[leadership\] relies only on tradition, what is handed down becomes something different…” (p. 143). The transmission of tradition from one generation to the next requires leaders who can adapt the first principles of that faith or cultural identity while interpreting it in ways that meet contemporary needs and follower expectations. Contemporary leaders with traditional leadership styles must negotiate aspects of their own tradition to ensure it is able to dynamically adapt its first principles with its constituent communities. “Pope John knew,” writes Wills, “that the Church must always be in the process of renewal to get back to its original inspiration.” (p. 144) Amazon Link: [Wills, G. (1994). Certain Trumpets: The Call of Leaders. Simon & Schuster.](https://amzn.to/4qgSznX) --- ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-paradox-of-the-traditional-leader-good-pope-john-and-celestine-v/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-paradox-of-the-traditional-leader-good-pope-john-and-celestine-v/?share=x) - ### Related Posts - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Singing the Traditional Spanish BCP (Espanol - El Libro de Oración Común)](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/)Finding a Spanish Language 1928 BCP Holy Communion Service Recently, a question was posed on… - [The Father-Leader](https://0.0.0.0/the-father-leader/)The Faith of our Children I sat across the table from a father holding his… **Categories:** Classical Education, Religion & Spirituality, Theology **Tags:** Bishop, Catholic, history, leadership, ministry --- ### [How Existing Parishes Join the Reformed Episcopal Church](https://0.0.0.0/how-existing-parishes-join-the-reformed-episcopal-church/) **Published:** January 12, 2026 **Author:** Steve Macias **Content:** ## A Practical Guide for Anglicans Exploring the REC Over the last decade I’ve noticed a quiet but steady trend: pastors and parishes across the country are rediscovering the beauty, order, and doctrinal clarity of classical Anglicanism — and many of them eventually find their way to the **Reformed Episcopal Church (REC)**. I’ve added some notes from an internal document in the REC on how to go from outside to inside the REC. Some come from evangelical backgrounds and are looking for liturgy. Some come from liturgical backgrounds and are looking for biblical clarity. Some are simply looking for a church that has both historic roots *and* a missionary spine. Naturally, I get a lot of emails that boil down to the same question: > “If our parish wanted to become Anglican in the Reformed Episcopal Church, how would that actually work?” Thankfully, there is a clear and well-tested pathway for this — one that the REC has been using for decades. The process is patient, pastoral, and relational. And if you’re coming from a non-Anglican background, it may surprise you how much sense it makes. Let’s walk through it. --- ## The Goal: Preparing & Nurturing Parishes, Not Absorbing Them The REC’s vision isn’t to “collect properties” or “acquire brands.” The stated goal is: > “To create a climate which can prepare, nurture and bring into full participation existing parishes… not presently affiliated with the Reformed Episcopal Church.” That line alone tells you a lot about our Anglican character. We care about **formation**, about **unity**, and about **parish health** — not just about signing paperwork. --- ## The Metaphor: Courtship, Engagement, Marriage One of my favorite parts of the document is how it compares parish affiliation to marriage. It’s almost quaint, but it’s absolutely true: > “The affiliation of a parish… can be likened to the process leading up to the marriage relationship…” It breaks down into three stages: **1. Going Steady** Get to know each other, no dating around, fidelity begins. **2. Engagement** The relationship deepens, decisions start being made together. **3. Marriage** Full commitment, shared life, common identity. And honestly — that’s how ecclesial unity should work. If your background is non-denominational, you might be thinking, “Wow, that sounds like a lot of process.” But if your background is Anglican, you’re likely thinking, “Well, of course! That’s just good order.” --- ## The Three Levels of Affiliation Here’s how those metaphors translate into the actual pathway. ### **Level One: Associate Status** (Think: “going steady”) This level gives a parish space to explore Anglican theology and REC life without jumping in all at once. The parish agrees to: ✔ Maintain episcopal fidelity with the REC (the Bishop oversees development) ✔ Adhere to REC doctrinal standards ✔ Begin learning liturgical worship (but exclusive BCP use is not required yet) And in practical terms: • Assessment is around **4–5%** to the Diocese for oversight • Parishes may attend councils **as observers** • Parishes may identify publicly as “associate” with permission • The minister doesn’t need to transfer credentials yet This is perfect for churches that want to “try on” Anglican identity without feeling trapped. ### **Level Two: Affiliate Status** (Think: “engagement”) This level involves deeper commitment and visible Anglican identity. In addition to Level One requirements, Affiliate parishes must: ✔ Use a permitted **Book of Common Prayer** (1662 or 1928) for Sunday worship ✔ Begin reorganizing governance according to REC canons ✔ Submit a formal application to the Bishop and Standing Committee Assessments usually rise to **5–7%** Representation now includes: • One lay delegate with **full voting privileges** in the Diocesan Council Most notably: • The minister must now **join the REC** and be examined for Diaconate or Presbyterate The parish must also publicly identify as an REC affiliate. If Level One was courtship, Level Two is the engagement. ### **Level Three: Full Membership** (Think: “marriage”) This is when parish and Diocese are united in full communion. Full membership requires: ✔ Use of authorized **Prayer Books** in accordance with Canons ✔ Application and reception by the Bishop & Standing Committee of the Diocese ✔ **10% tithe** to the Diocese (not 4–7% anymore) ✔ Full representation according to the Constitution & Canons ✔ Full conformity of parish Constitution & Canons with the REC At this point, the parish is fully Anglican, fully Reformed Episcopal, and fully integrated into the wider Church. ## A Few Practical Notes The last page of the document includes a sample letter for a parish to officially request reception — including the parish vote and doctrinal declaration. Also worth noting: > “Non-liturgical Parishes” are encouraged to start at Level 1, while “parishes from an Episcopal background” may begin at Level 2 or 3. ***Translation*** The REC isn’t trying to force everyone into the same on-ramp. We work with people where they are. ## Why This Matters for Anglicans Today Two big reasons: **1. Anglicanism isn’t just aesthetics — it’s ecclesiology.** To become Anglican is not simply to add kneelers, chant, and a Prayer Book. It is to inhabit a **structure**, a **canon**, and a **communion**. **2. The Reformed Episcopal Church offers a stable, classical Anglican home.** The REC is: • Prayer Book grounded • Evangelical & catholic • Doctrinally clear • Historically rooted • Mission-focused For pastors and parishes navigating the chaos of American church life, this is a gift. --- ## Final Thoughts If your parish is exploring Anglican identity — and especially the Reformed Episcopal Church — you don’t have to figure it out alone. There is a pathway. There is a process. There is patience. And most importantly — there is a Bishop and a Diocese ready to walk with you. If you’re a pastor or lay leader and want to talk through what this could look like for your community, send me a note. I’m always happy to help introduce people to Anglican life and the Reformed Episcopal Church. Link to Original Document “***Procedure for Receiving Existing Parishes***“ ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/how-existing-parishes-join-the-reformed-episcopal-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/how-existing-parishes-join-the-reformed-episcopal-church/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Parish Governance in the Reformed Episcopal Church](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/)One of the great strengths of historic Anglicanism — and especially the Reformed Episcopal Church… - [Attended the 57th General Council of the Reformed Episcopal Church](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/)As a presbyter (priest) in the Reformed Episcopal Church, I am also a voting member… **Categories:** Anglican **Tags:** leadership, ministry --- ### [Parish Governance in the Reformed Episcopal Church](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/) **Published:** January 12, 2026 **Author:** Steve Macias **Content:** One of the great strengths of historic Anglicanism — and especially the Reformed Episcopal Church (REC) — is that our common life is not built on personality or preference, but on order. Order is a gift. It protects the worship of the Church, the unity of the parish, and the peace of God’s people. ***The following is based on an older pdf guide from the REC website.*** Yet many Anglican newcomers understandably ask: > “How does the Vestry work?” > “What does the Rector actually decide?” > “Who handles finances, buildings, and discipline?” So here’s a simple walkthrough of how parish government functionally works in the REC, and how this connects to our Anglican heritage. --- ## The Rector’s Responsibilities: Worship, Sacraments, Teaching, and Discipline The REC is unapologetically episcopal — meaning we are governed by bishops and clergy, not congregational votes. That structure matters most in the realm of worship and doctrine: > “The Rector is solely in charge of the Worship in the life of the Parish… what services, when, and the kind of services, the music sung… along with the teaching ministry… the administration of the sacraments… \[and\] any Church discipline.” This means: • The Rector decides what liturgy is used • The Rector oversees music and service schedules • The Rector teaches and catechizes • The Rector administers Baptism and Holy Communion • The Rector oversees pastoral and church discipline when necessary These are not matters for Vestry vote. This model is consistent with historic Anglican polity, the English Reformation, and the wider catholic tradition. During the Reformation, “Check and Balance” mechanisms existed — but they never placed liturgy and doctrine in the domain of the laity: > “…the ‘Check and Balance’ in the Churches established at the time of the Reformation… never made the laity the final determining authority in matters of Worship, Teaching and Discipline.” That responsibility rests with the eldership — priests and bishops. --- ## The Vestry’s Responsibilities: Property, Finance, and Temporal Affairs If the Rector tends the altar, the Vestry tends the roof. The Vestry oversees: • Financial stewardship • Buildings & grounds • Budgeting and expenditures • Rentals and facility use • Temporal property matters The source puts it clearly: > “The Vestry is responsible for the Care of the corporate affairs of the Parish… administers the financial affairs… takes care of the Building and Grounds…” The Rector chairs the Vestry, but the powers are distinct: • The Rector cannot override Vestry financial authority • The Vestry cannot override Rectoral liturgical authority Healthy parishes honor that distinction. The parish meeting provides the Vestry’s “check and balance,” just as the Bishop provides the Rector’s. --- ## The Parish Council: Wardens as Advisors, Not Co-Rectors The Parish Council consists of the Senior Warden (Rector’s Warden) and Junior Warden (People’s Warden). Their job is advice, not governance: > “The Parish Council… is a committee of advice to the Rector… \[They\] do not vote on matters, they simply advise.” Their ministry is relational and supportive: • Protecting the Rector’s time • Sharing parish concerns • Encouraging parish order • Praying for families • Facilitating communication The Senior Warden advocates for the Rector’s needs before the Vestry, while the Junior Warden ensures the parish’s concerns are responsibly communicated. Neither serves as a “lay-rector,” and neither operates as a rival authority. --- ## Why Conflict Happens If this model is biblically grounded and time-tested, why do parishes sometimes struggle? Because the lines get blurred: > “Where problems… arise in Parishes is over the authority question… Does the Rector really have his assigned authority…?” Parish dysfunction often looks like: • Laity trying to direct worship or liturgy • Vestries attempting to discipline clergy • Rectors trying to control finances • Wardens becoming adversarial The document is blunt: > “Neither Warden is to be adversarial… There is never to be the attitude of party factions or an ‘us vs. they’ mentality.” When these boundaries are honored, parish life flourishes. --- ## The Bishop as Shepherd and Final Court of Appeal In the REC, the Rector is not an independent contractor. He serves under episcopal authority. If conflict arises: • The Bishop is involved early • The Bishop may mediate • Appeals can go to General Council This protects the parish from clerical abuse and protects clergy from congregationalism. --- ## Why This Matters for Anglican Identity Today For many who discover Anglicanism — especially those coming from congregational models — this can be a revelation. The Reformed Episcopal Church preserves a distinct Anglican ecclesiology where: • Worship is catholic • Doctrine is historic • Authority is ordered • Pastors pastor • Laity serve • Vestries steward • Bishops shepherd This makes Anglican parish life stable, unhurried, and deeply sane. Our task as parish leaders — clergy, wardens, vestry members, and parishioners — is not to reinvent Anglican polity but to inhabit it faithfully. When we do, we experience the blessing of historic Christianity lived out in local parish life. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Attended the 57th General Council of the Reformed Episcopal Church](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/)As a presbyter (priest) in the Reformed Episcopal Church, I am also a voting member… - [Anglican - ACNA vs. The Episcopal Church: A Side-by-Side Comparison of Beliefs](https://0.0.0.0/anglican-acna-vs-the-episcopal-church-a-side-by-side-comparison-of-beliefs/)Episcopal vs. Anglican If you're searching for an Anglican church in the United States, you… **Categories:** Anglican **Tags:** Bishop, Episcopal, leadership, ministry --- ### [Leadership and David](https://0.0.0.0/leadership-and-david/) **Published:** January 10, 2026 **Author:** Steve Macias **Content:** ### Leadership and the Demands of the Moment Leadership never exists in a vacuum. It changes depending on what a culture needs at a particular time. Nations, organizations, and communities “pull out” certain styles from leaders that fit their situation. Take King David as an example. His Kingly leadership made sense in the cultural world of ancient Israel, where the legitimacy of a ruler was tied to being publicly “anointed” by God. Because of that expectation, David could hold together a Hebrew commonwealth through both religious identity and military victory. When he won a battle, people didn’t attribute it to superior strategy, they said, *“God gave him the victory.”* That reinforced his authority, not just as a commander, but as a covenantal figure. But David’s tactics and personality clearly don’t translate to every context. ### Cultural Leadership Cultures without a strong religious identity don’t need an anointed king, and many modern leaders are judged precisely by their ability to avoid military conflict rather than win one. Leadership effectiveness is always filtered through the values, crises, and expectations of the moment. This becomes more obvious when we look at someone like Stephen Douglas. In his book Certain Trumpets, Garry Willis opens his discussion of Douglas by writing that “compromise is the essence of the political art, and especially of American politics” (p. 50). Could we fit King David into any model of compromise? Perhaps—but only under a unifying religious vision. David united Judah and Israel to meet a cultural need rooted in ethnic and covenantal identity. Douglas tried to keep North and South together as well, but his version of compromise was, as Willis puts it, “palliative”—able to calm symptoms but not heal the American disease. Even if successful, it wouldn’t have cured the moral sickness slavery exposed. All of this reveals something about leadership: it depends heavily on what the moment demands. Certain eras reward charisma, others diplomacy, others moral clarity, others the ability to negotiate or to fight. Even so, there do seem to be certain traits that travel well across cultures and centuries. Nearly every effective leader is persuasive, communicates a vision, and activates some shared need or longing in a people. One question that interests me is whether we are drawn to leaders who mirror our strengths, or to leaders facing trials we can sympathize with. I suspect the answer is both. If King David were running in an American primary today, I doubt he’d be a strong candidate, yet historically he’s widely recognized as an effective leader. What does this say about our American cultural moment? ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/leadership-and-david/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/leadership-and-david/?share=x) - ### Related Posts - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [Priesthood of All Believers - Flexible Leadership](https://0.0.0.0/priesthood-of-all-believers-flexible-leadership/)I delivered a set of lectures on the Book of Hebrews at the 2023 West… - [Reflections on the Center for Cultural Leadership - 25th Anniversary Summit](https://0.0.0.0/reflections-on-the-center-for-cultural-leadership-25th-anniversary-summit/)This Saturday I had the privilege of attending the Center for Cultural Leadership’s 25th Anniversary… **Categories:** Religion & Spirituality **Tags:** leadership --- ### [Anglican Worship Explained: Resources on the Daily Office and Holy Communion](https://0.0.0.0/anglican-worship-explained-resources-on-the-daily-office-and-holy-communion/) **Published:** December 27, 2025 **Author:** Steve Macias **Content:** One of the great strengths of the Anglican tradition is its commitment to ordered, biblical, and formative worship. For those seeking a deeper understanding of Anglican worship, I am pleased to share two instructional commentaries by **Bishop Ray R. Sutton**, written to help Christians better understand both the structure and theology of our historic forms of prayer. These resources are especially helpful for newcomers to Anglicanism, those preparing for confirmation or reception, clergy and catechists, and anyone desiring to pray and worship with greater understanding. ### **Commentary on Morning Prayer (Daily Office)** The Daily Office — Morning and Evening Prayer — orders the Christian life around Scripture, confession, praise, and intercession. In this commentary, Bishop Sutton explains how the Office forms Christians in daily repentance, faith, and hope, and why it has been central to Anglican spirituality since the Reformation. 📄 **Download: Commentary on Morning & Evening Prayer (Daily Office)** 🔗 [http://www.stevemacias.com/wp-content/uploads/2025/12/Sutton\_CommentaryonMP.pdf](http://www.stevemacias.com/wp-content/uploads/2025/12/Sutton_CommentaryonMP.pdf) --- ### **Commentary on Holy Communion** The Eucharist stands at the heart of Christian worship. This commentary walks through the Anglican liturgy of Holy Communion, explaining its biblical foundations, sacramental theology, and the meaning of its prayers and actions. It is a valuable resource for deepening one’s participation in the Lord’s Table and for teaching others. 📄 **Download: Commentary on Holy Communion** 🔗 [https://www.stevemacias.com/wp-content/uploads/2025/12/Sutton\_CommentaryHolyCommunion.pdf](https://www.stevemacias.com/wp-content/uploads/2025/12/Sutton_CommentaryHolyCommunion.pdf?utm_source=chatgpt.com) --- ### **A Note on Use** These commentaries are shared for educational and devotional purposes, with gratitude for Bishop Sutton’s service to the Church. All rights remain with the author. My hope is that these resources will help readers pray and worship with greater understanding, reverence, and joy, and will encourage the recovery of daily prayer and thoughtful participation in the Church’s sacramental life. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican-worship-explained-resources-on-the-daily-office-and-holy-communion/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican-worship-explained-resources-on-the-daily-office-and-holy-communion/?share=x) - ### Related Posts - [Northside Anglican Worship with the 1662 Book of Common Prayer](https://0.0.0.0/northside-anglican-worship-with-the-1662-book-of-common-prayer/)Discover authentic Northside Anglican worship using the 1662 Book of Common Prayer. - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [A Rule for the Holy Fast of Advent](https://0.0.0.0/a-rule-for-the-holy-fast-of-advent/)After the Ancient and Godly Usage of the Church of England This “little fast,” once… **Categories:** Anglican, Religion & Spirituality --- ### [Is the Episcopacy a "Divine Right"? (Bishops)](https://0.0.0.0/is-the-episcopacy-a-divine-right-bishops/) **Published:** December 11, 2025 **Author:** Steve Macias **Content:** In the Anglican tradition, we often speak about the Church in terms of denominations, yet I find myself increasingly skeptical of “denominationalism.” Although I belong to a denomination—the Anglican Church in North America (ACNA), within the Reformed Episcopal Church (REC)—I don’t fundamentally believe that denominational structures define or preserve the true essence of the Church. My ecclesiastical sense of belonging rests primarily in the diocese. It is there, under the bishop, that the life of the Church truly resides. I am only a presbyter as far as the Bishop has set me apart for that role and delegated me to celebrate the Church’s sacraments. Generally the church should operate with a sense of subsidiarity, I’ve come to expect very little from “the denomination” beyond adjudicating occasional inter-diocesan concerns. Anything more centralizing than that often seems unnecessary, even counterproductive, to the organic life of local churches. Similar to the political debates over federalism. ## The Two Orders That Matter When one looks at the broader structure of the Church Catholic, the landscape clarifies into two realities: 1. **The Diocese** — the Church of the Bishop, grounded *jure divino* (by divine right). 2. **The One, Holy, Catholic, and Apostolic Church** — the Body of Christ present throughout the world and across all ages. Everything beyond these two—our denominations, conventions, and synods—exists only *bene esse*: as things that might be helpful but are not essential to the Church’s being. ## The REC’s View and Hooker’s Balance This perspective often raises questions within Anglican circles, especially in light of the Reformed Episcopal Church’s Declaration of Principles. Some interpret the Declaration as rejecting *jure divino* episcopacy altogether. Yet this rejection was aimed not at the historic office itself, but at Rome’s exclusive claim to divine right—that **only** episcopal churches (of Rome’s Bishops) are truly the Church. Bishop George Cummins, the REC’s founder, affirmed episcopacy as ancient, apostolic, and fitting for the normative ordering of the Church. He treated Bishops and Presbyters as distinct roles. His view aligns closely with that of Richard Hooker, who saw bishops not as optional functionaries but as the natural outgrowth of apostolic tradition and right order in the Church. ## Four Ways of Seeing Episcopacy To summarize the spectrum of thought on episcopacy: - **Esse (jure divino)** – The Roman position: bishops are essential; no Church exists without them. - **Plene esse (jure divino)** – The Anglican divines’ view (e.g., Lancelot Andrewes): other churches are real but lack the fullness of apostolic order. - **Bene esse** – The Reformed or Bucerian view: bishops are good and ancient but not essential; a matter of beneficial order. - **Malum esse** – The strict Presbyterian view: episcopacy is to be rejected as contrary to apostolic simplicity. From my own vantage point, the episcopate is not an institutional ornament but a living expression of the Church’s apostolic character as the Body of Christ. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/is-the-episcopacy-a-divine-right-bishops/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/is-the-episcopacy-a-divine-right-bishops/?share=x) - ### Related Posts - [The Year of Bishops](https://0.0.0.0/the-year-of-bishops/)Our parish hosted four Episcopal Visits this year: 1. Bishop Sutton (REC/ACNA) In March 2024,… - [Why I Am An Anglican](https://0.0.0.0/why-i-am-an-anglican/)The difficulty of explaining “why I am an Anglican” is that there are ten thousand… - [Historic Episcopacy and the Catholic Deposit of Faith](https://0.0.0.0/apostolic-succession-catholic-deposit-of-faith/)In the next section of his book (pp. 20–28), Cirlot turns to those who stop… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Anglican, BCP, Bishop, Episcopal --- ### [Reflections on the Center for Cultural Leadership - 25th Anniversary Summit](https://0.0.0.0/reflections-on-the-center-for-cultural-leadership-25th-anniversary-summit/) **Published:** December 8, 2025 **Author:** Steve Macias **Content:** This Saturday I had the privilege of attending the Center for Cultural Leadership’s 25th Anniversary Celebration at the San Francisco Airport Marriott Waterfront. It was a full day of teaching, fellowship, and cultural vision—exactly the kind of gathering Christians in the Bay Area need. Dr. Andrew Sandlin invited me again this year, and I’ve been attending since 2018. The theme running through the entire event was simple and profound: **There is no Christian culture without Christian foundations.** No Christian culture without the Christian mind (Joseph Boot). No Christian culture without Christian law (Jeffrey Ventrella). No Christian culture without the Church (Brian Mattson). No Christian culture without Christian faith (P. Andrew Sandlin). No Christian culture without Christian vocation (David Bahnsen). No Christian culture without Christian economics (Jerry Bowyer). Each speaker approached cultural renewal from a different angle, yet all pointed to the same truth: **Christian culture is the fruit of Christian discipleship.** We cannot expect to shape our world if we have not first shaped our minds, hearts, and communities around the lordship of Christ. Here’s Jerry Bowyer’s Book: “The Maker versus the Takers” Here’s David Bahnsen’s Book: “Full-Time: Work and the Meaning of Life” Here’s Dr. Boot’s book: “The Mission of God.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reflections-on-the-center-for-cultural-leadership-25th-anniversary-summit/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reflections-on-the-center-for-cultural-leadership-25th-anniversary-summit/?share=x) - ### Related Posts - [Leadership and David](https://0.0.0.0/leadership-and-david/)Leadership and the Demands of the Moment Leadership never exists in a vacuum. It changes… - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [Priesthood of All Believers - Flexible Leadership](https://0.0.0.0/priesthood-of-all-believers-flexible-leadership/)I delivered a set of lectures on the Book of Hebrews at the 2023 West… **Categories:** Theology --- ### [Paedo-Communion in the Reformed Episcopal and ACNA Tradition](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/) **Published:** December 4, 2025 **Author:** Steve Macias **Content:** The ACNA Constitution & Canons allow for *paedocommunion* commonly called covenant communion or child communion: > The admission of baptized young children to the Holy Communion is permitted in this Province. > > [Constitution & Canons](https://anglicanchurch.net/wp-content/uploads/2020/02/CURRENT-C-and-C-2019.pdf), II.4.3 ## **The REC’s Customary** The Reformed Episcopal Church (REC) has a clear and pastoral approach to communing baptized children. The *Customary for the Diocese of Mid-America*— states: > **“Paedo-Communion: The following pastoral guidelines should apply to baptized children regarding admission to the Holy Communion… In all cases the priest shall ensure that the administration of communion of young children shall be conducted with decency and propriety.”** It then provides four important principles: 1. **“That the reception of communion by young children should normally be in the context of their participation with their parents and other family members in the liturgy of the Church.”** 2. **“That pastoral sensitivity is always required: in not forcing the sacrament on an unwilling child, in not rejecting a baptized child who is reaching out for communion with God in Christ, and in respecting the position of the parents in this regard.”** 3. **“The Bishop recommends that children, under the age of 5 years, should receive the cup by Intinction.”** 4. **“That the practice of some parishes which customarily give first communion only to those who have been confirmed is seen to be acceptable practice, provided that children already admitted to the Holy Communion in another parish or jurisdiction should not be denied the sacrament.”** And finally, the Customary concludes: > **“In all cases, Reformed Episcopalians visiting parishes which are not their own should be willing to abide by the local parish customs.”** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… - [Covenant Baptism and Communion in the Reformation Tradition](https://0.0.0.0/covenant-baptism-and-communion-in-the-reformation-tradition/)Covenant Baptism Means… I exorcise infants.I baptize infants.I chrismate infants.I commune infants. Because Holy baptism… **Categories:** Theology --- ### [Anglican - ACNA vs. The Episcopal Church: A Side-by-Side Comparison of Beliefs](https://0.0.0.0/anglican-acna-vs-the-episcopal-church-a-side-by-side-comparison-of-beliefs/) **Published:** December 4, 2025 **Author:** Steve Macias **Content:** ## Episcopal vs. Anglican If you’re searching for an Anglican church in the United States, you may find yourself puzzled. Two church bodies—the Episcopal Church (TEC) and the Anglican Church in North America (ACNA)—often look nearly identical from the outside. Both use the Book of Common Prayer, both have bishops, and both worship with liturgy and vestments. Yet their beliefs differ in several important ways. Historically established after the Revolutionary War, **The Episcopal Church** is the oldest Anglican presence in the U.S., consecrated via the Scottish Episcopal Church. Today, this denomination has largely moved away from its historic roots, becoming a standard-bearer for progressive theology and liberal moral stances within the American religious landscape. The Episcopal Church was officially disciplined by the Anglican Communion’s leaders in 2016 due to its decision to allow same-sex marriage rites within the church and was suspended from representing the Communion on ecumenical or interfaith bodies for several years. The **Anglican Church in North America (ACNA)** was established in 2009 by conservative bishops who departed from TEC to maintain adherence to historic Christian teaching concerning **Scripture, marriage, and gender**. The ACNA is a key figure in the global Anglican realignment, and a majority of Anglican provinces have expressed a desire to see the ACNA supplant The Episcopal Church as the official representative of North American Anglicanism because of its commitment to traditional biblical morality. ### At a Glance: The Cheat Sheet TopicThe Episcopal Church (TEC)Anglican Church in North America (ACNA)MarriageGender-neutral; performs same-sex marriages.Traditional; marriage between one man and one woman.OrdinationOrdains men, women, and LGBTQ+ individuals to all orders, including bishops.Ordains men to all orders; some dioceses ordain women as priests or deacons; no women bishops.LiturgyPrimarily uses the 1979 BCP with modern language.Uses the 2019 BCP (and often 1662/1928); more traditional language.Sanctity of LifeGenerally pro-choice; emphasizes individual conscience.Explicitly pro-life; affirms the sanctity of life from conception.Global TiesThe official U.S. Anglican Communion province.In communion with GAFCON and the Global South; not formally recognized by Canterbury.### Who Is the “Real” Anglican Church? TEC is the only U.S. church officially recognized by Canterbury. The ACNA, however, is recognized by most of the world’s Anglicans through GAFCON and the Global South. For many, Anglican identity is defined more by doctrine than by institutional ties. It is important to note that individual parishes or priests within both denominations may hold views that lean toward the other side of the theological spectrum, creating a degree of “local church variation” within the larger bodies. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican-acna-vs-the-episcopal-church-a-side-by-side-comparison-of-beliefs/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican-acna-vs-the-episcopal-church-a-side-by-side-comparison-of-beliefs/?share=x) - ### Related Posts - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Parish Governance in the Reformed Episcopal Church](https://0.0.0.0/parish-governance-in-the-reformed-episcopal-church/)One of the great strengths of historic Anglicanism — and especially the Reformed Episcopal Church… **Categories:** Theology --- ### [Covenant Baptism and Communion in the Reformation Tradition](https://0.0.0.0/covenant-baptism-and-communion-in-the-reformation-tradition/) **Published:** December 2, 2025 **Author:** Steve Macias **Content:** ## Covenant Baptism Means… **I exorcise infants. I baptize infants. I chrismate infants. I commune infants.** Because Holy baptism is not a simple dedication service, it is indeed the Church doing what the Church has always done: delivering children from darkness, uniting them to Christ, sealing them with the Spirit, and feeding them at the Lord’s Table. And here’s the part many modern Protestants forget. ## The Reformers Knew This John Calvin acknowledges the *historicity* of infant communion, even though he rejects it for his own theological reasons. But he is not disagreeing with history, only offering his reading of the Bible against the consensus of the Fathers. Luther admitted that infant communion had strong historical precedent. So did Martin Bucer and Peter Martyr Vermigli. None of them denied that the ancient Church communed her baptized infants. Why? Because the sources were clear. And the Reformers read them—deeply. They saw the Eastern Church still practicing it. --- ## The Syriac Resourcement of the Reformation One major thread often forgotten in these debates is the Syriac and Oriental Orthodox influence on the early Reformation. - Luther and Erasmus both worked with the **[Peshitta](https://en.wikipedia.org/wiki/Peshitta)**, seeking liturgical and sacramental customs that predated scholastic accretions. - The Syriac Fathers—Ephrem, Aphrahat, Isaac the Syrian—were read and cited explicitly to critique medieval innovations and recover earlier apostolic practice. This mattered for the sacraments. The Syriac tradition retained the ancient unity of baptism and chrismation and Eucharist for infants, long after the West separated them. ## A Living Example: The Mar Thoma Tradition The Malankara Syrian Church—from which the protestant Mar Thoma Church later emerged—is a remarkable test case. It followed the West Syriac liturgical family (St. James rite), not the Byzantine rite and yet retained the common practice of infant communion from the Early Church. Thus the practice of communing infants was properly Malankara, not borrowed from modern innovations of Greek or Russian Orthodoxy. In the early 1800s, a portion of the Malankara Church came under substantial Reformation influence, adopting a distinctly Protestant soteriology. Yet it retained the ancient Syriac practice of communing all the baptized, including infants. Even Abraham Malpan—though committed to simplifying the liturgy and emphasizing Scripture—did not reject explicitly paedocommunion, because Holy Qurbana was understood to belong to the entire baptized faithful, not merely the instructed. Western missionaries noted its use – often critically – in the reforming church. Only later, under prolonged Western influence, did Malankara descendants such as the Mar Thoma Church gradually adopt Western customs like a formal “First Communion,” a shift that was not fully entrenched until the 20th century. Other examples of this influence: In the 17th century, Non-Juror Anglicans were already drawing from Syriac and Eastern liturgies. By the 19th century, leaders of the Oxford Movement (including Pusey) recognized the continuity of this tradition. The result? The argument for paedocommunion was never merely “Eastern Orthodoxy vs. Protestantism.” It was part of the Reformers’ own ressourcement. ## Today: Recognized Paedocommunion This historical stream continues into the present. Paedocommunion is explicitly permitted—and in practice, protected—in: - **The Church of England** - **The Episcopal Church (TEC)** - **The Anglican Church in North America (ACNA)** - **The Reformed Episcopal Church (REC)** In other words, the Anglican world has already acknowledged what the Reformers and the ancient Church took for granted: **baptized children belong at the Lord’s Table.** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/covenant-baptism-and-communion-in-the-reformation-tradition/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/covenant-baptism-and-communion-in-the-reformation-tradition/?share=x) - ### Related Posts - [Reformation Rubrics (1662) and Paedocommunion (covenant communion)](https://0.0.0.0/reformation-rubrics-1662-and-paedocommunion-covenant-communion/)Children, even infants, commune because it is God who invites them to the table, and… - [Paedo-Communion in the Reformed Episcopal and ACNA Tradition](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/)The ACNA Constitution & Canons allow for paedocommunion commonly called covenant communion or child communion: The… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… **Categories:** Theology --- ### [Visitor Guides for Choral Matins and Holy Communion [1928 BCP]](https://0.0.0.0/visitor-guides-for-choral-matins-and-holy-communion-1928-bcp/) **Published:** December 1, 2025 **Author:** Steve Macias **Content:** Our Lay Reader Dan de Villiers has prepared two Visitor Guides to help newcomers—and longtime members—enter more deeply into our Anglican liturgy. Dan has produced: ### **1. A Visitor’s Guide to Choral Matins (1940 Hymnal Setting)** This guide walks worshippers through the order of **Choral Matins** from the 1928 Book of Common Prayer, including the Venite, Te Deum, Benedictus, and prayers, with clear structure and musical cues from the 1940 Hymnal. **Visitors Guide – Choral Matins** [Visitors Guide – Choral Matins – 1940](https://www.stevemacias.com/wp-content/uploads/2025/12/Visitors-Guide-Choral-Matins-1940.pdf)[Download](https://www.stevemacias.com/wp-content/uploads/2025/12/Visitors-Guide-Choral-Matins-1940.pdf) ### **2. A Visitor’s Guide to Holy Communion (Merbecke Setting)** Just in time for Advent, this guide explains the full shape of the Prayer Book Eucharist—both the Liturgy of the Word and the Liturgy of the Faithful—set to John Merbecke’s classic 1550 musical setting. Visitors Guide – Holy Communion 1928 using Merbecke [Visitors Guide – Holy Communion – Merbecke](https://www.stevemacias.com/wp-content/uploads/2025/12/Visitors-Guide-Holy-Communion-Merbecke.pdf)[Download](https://www.stevemacias.com/wp-content/uploads/2025/12/Visitors-Guide-Holy-Communion-Merbecke.pdf) Both guides are ideal for: - Visitors joining us during the Advent season - Families training children in Anglican worship - Anyone wanting to follow the liturgy with clarity and confidence - Musicians, cantors, and choir members - Catechumens and those exploring Anglicanism These resources continue our parish’s mission to worship with beauty, depth, and hospitality and welcoming guests while preserving the richness of classical Anglican liturgy. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/visitor-guides-for-choral-matins-and-holy-communion-1928-bcp/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/visitor-guides-for-choral-matins-and-holy-communion-1928-bcp/?share=x) - ### Related Posts - [Paedo-Communion in the Reformed Episcopal and ACNA Tradition](https://0.0.0.0/paedo-communion-in-the-reformed-episcopal-and-acna-tradition/)The ACNA Constitution & Canons allow for paedocommunion commonly called covenant communion or child communion: The… - [Reformation Rubrics (1662) and Paedocommunion (covenant communion)](https://0.0.0.0/reformation-rubrics-1662-and-paedocommunion-covenant-communion/)Children, even infants, commune because it is God who invites them to the table, and… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… **Categories:** Anglican **Tags:** 1928, 1940, BCP, Hymnal, Service --- ### [A Rule for the Holy Fast of Advent](https://0.0.0.0/a-rule-for-the-holy-fast-of-advent/) **Published:** November 30, 2025 **Author:** Steve Macias **Content:** After the Ancient and Godly Usage of the Church of England This “little fast,” once treasured in the English Church, is our way of waiting with the saints and learning again to hunger for Christ above all things. The English Reformers did not reject fasting. They received it as ancient Christians did: not as a means of earning grace, but as an act of worshipful discipline to humble the heart and turn it more fully toward Christ. Fasting is simply the soul’s way of saying, “Come, Lord Jesus.” Below is a simple household rule for keeping the Advent Fast in a spirit of English devotion. **I. Of Days and Times** The Fast begins on the First Sunday in Advent and continues until the Feast of the Nativity. Fridays shall be days of fast and abstinence. The Ember Days of Advent shall be kept with special devotion: • Ember Wednesday: December 17, 2025 • Ember Friday: December 19, 2025 • Ember Saturday: December 20, 2025 Sundays are not fasting days, but days of preparation, marked by temperance and godly cheer. Fasting refers to reducing the amount of food (fewer or smaller meals). Abstinence refers to refraining from a particular food (such as meat), even when meals are otherwise ordinary. **II. Of Abstinence and Temperance** Let the household take no flesh (meat) on Fridays and Ember Days. On other days let the diet be sober and moderate. Early Christians fasted from meat on Fridays to remember the Lord’s Passion, following the pattern taught in the Didache, which instructs believers to keep distinct fast days as a sign of devotion and identity with Christ’s suffering. Let each person keep a single meal, or two small collations, on fast days. Let there be no excess of wine or strong drink, except for necessity or hospitality. Let no vain feasting be made, nor riotous mirth, nor costly entertainments. **III. Of Prayer and Worship** Morning and Evening Prayer should be diligently used in the household. On fast days, say the Litany, adding the Penitential Versicles. Read each day a lesson from the prophets and a Gospel concerning the coming of Christ. Use often the Penitential Psalms: 6, 32, 38, 51, 102, 130, 143. Let all in the house examine their consciences, confessing their sins unto Almighty God. **IV. Of Charity and Almsgiving** What is spared from the table, let it be given to the poor and needy. Visit the sick and comfort the sorrowful. Reconcile any who are at variance, seeking peace and Christian love. Keep secret alms, that God alone may behold. **V**. **Of Watchfulness and Holy Living** Observe silence of heart, avoiding trifling talk and idle amusements. Let no vain shows or entertainments draw the mind away from Christ. Practice simplicity in the household, restraining needless spending and worldly pomp. Keep peace with all, forgiving freely, speaking gently, and ordering life in charity. **VI**. **Of Christmas Eve** Keep Christmas Eve as a day of strict abstinence and prayer. At even-tide, attend the Holy Communion with reverence and joy, receiving the Lord with a clean heart and quiet mind. Then let the fast give way to holy gladness at Christ’s Nativity. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/a-rule-for-the-holy-fast-of-advent/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/a-rule-for-the-holy-fast-of-advent/?share=x) - ### Related Posts - [Anglican Worship Explained: Resources on the Daily Office and Holy Communion](https://0.0.0.0/anglican-worship-explained-resources-on-the-daily-office-and-holy-communion/)One of the great strengths of the Anglican tradition is its commitment to ordered, biblical,… - [Holy Saturday and the Easter Vigil](https://0.0.0.0/holy-saturday-and-the-easter-vigil/)Anglicanism and the Great Vigil of Easter We celebrated the the Great Vigil of Easter… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… **Categories:** Anglican, Theology **Tags:** advent, fast --- ### [10-Year Mission Expansion Vision](https://0.0.0.0/10-year-mission-expansion-vision/) **Published:** November 27, 2025 **Author:** Steve Macias **Content:** Over the next decade, Saint Paul’s Anglican Church in Los Altos will serve as a **missionary hub** and beachhead parish, establishing a network of six REC mission congregations across the Bay Area and Northern California. These parishes will form the foundation for establishing new Classical schools, developing clergy residencies, and building the long-term ecclesial infrastructure necessary for a future California diocese. In my vision, planting with or as Anglican schools provide the financial and missional ecosystem and “Sunday” church provides the cultural and religious identity. These six regional mission areas represent the geographic starting points where I intend to begin forming new Anglican parishes over the next decade. Having the goal of planting new congregations will stretch my people and resources in a health way that wil actually benefit our parish and school. 1. Tracy 2. Vacaville 3. Morgan Hill 4. Dublin 5. San Bruno 6. Campbell ### **Phase One — Anchor Missions (Years 1–3)** These two are *far enough*, *fast-growing*, and *strategically opposite directions*, giving St. Paul’s a north–east anchor spread. ### **1. Tracy / Mountain House** - Fastest-growing family region in CA - Ideal for parish + classical school community. - 40–45 minutes away — no overlap - Eastern anchor ### **2. Vacaville** - Northern anchor, outside Bay Area. - Travis Air Force base nearby (Military Families) - Ideal for parish + classical school community. --- ### **Phase Two — South Bay & Tri-Valley (Years 4–6)** ### **3. Morgan Hill** - South County family hub and anchor - Strong growth, stable and affluent communities - High Homeownership ### **4. Dublin** - East Bay Presence (can draw from Fremont, Hayward, Walnut Creek) - Young professional households—many in tech - Similar to Demographics at Canterbury --- ### **Phase Three — Peninsula & South Bay (Years 7–10)** ### **5. San Bruno** - Northern Peninsula hub with access to Daly City, South San Francisco, Millbrae, and Burlingame - Good Candidate for Spanish-Speaking Congregation - Strong Catholic Cultural Background ### **6. Campbell** - Strong family base, Strong Middle-Class Identity - For Evangelical/Non-Denom transitioning to Anglican - Draw from Los Gatos, Saratoga, West San Jose, and Cupertino, The **six-node mission web** forms a stable geographic triangle around St. Paul’s. ![](https://www.stevemacias.com/wp-content/uploads/2025/11/Screenshot-2025-11-27-at-3.35.05-PM-1024x901.png)## The Clergy Pipeline Component If we’re serious about planting six new Anglican parishes in ten years, then we must also be serious about raising up the clergy who will serve them. Churches don’t grow because we draw perfect maps—but through Christ’s faithful shepherds and lay leaders. #### **A Realistic Clergy Model for Seven Parishes** To maintain weekly Eucharist, pastoral care, and catechesis across the region, our network will ultimately require **9–11 clergy**: - **1 Rector at St. Paul’s, Los Altos** - **1 Assistant Priest** based at St. Paul’s. - **6 Mission Priests/Curates**, one for each planted parish - **2+ Deacons** offering liturgical and diaconal support To ensure that each new parish is healthy, sacramental, and sustainable, we will follow a clergy development model inspired by the residency program at Christ the King (Atlanta). In this approach, clergy are not simply trained for liturgical competence—they are trained for parish multiplication, catechesis, evangelism, and educational leadership. **Slightly Different is that I desire to plant schools as essential ministries of each parish.** Each clergy resident will be required to help establish at least one of the following: - a Classical Christian K–5 micro-school - a homeschool co-op using classical curriculum - a tutoring of afterschool learning center. Why? Because schools and co-ops create: - stable families - catechetical depth - long-term parish membership - financial viability - community credibility - evangelistic growth ### **Planter and Church Incubation Pipeline** The goal is to intentionally draw aspiring clergy into the orbit of our parish and school community, forming them through the rhythms of classical Anglican worship, catechesis, and classical school leadership. From this central hub, we prepare and send them out as mission priests to establish new parishes and school communities in neighboring cities. St. Paul’s and Canterbury serve as the financial, educational, and institutional backbone of this work, providing: - stable funding and donor support, - Jobs/income to planters and wives in schools - a proven parish model, - and boilerplate school-launch frameworks that reproduce what has flourished in Los Altos. This pipeline ensures that every mission plant is led by well-formed clergy and begins with a tested, sustainable model of parish + school integration. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/10-year-mission-expansion-vision/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/10-year-mission-expansion-vision/?share=x) - ### Related Posts - [The Year of Bishops](https://0.0.0.0/the-year-of-bishops/)Our parish hosted four Episcopal Visits this year: 1. Bishop Sutton (REC/ACNA) In March 2024,… - [2023 Year in Review](https://0.0.0.0/2023-year-in-review/)Here are a few of my personal and ministry highlights from 2023. As I reflect… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Theology --- ### [Reflections on the “Called & Consecrated” Discernment Conference (Fresno, CA - Nov 2025)](https://0.0.0.0/reflections-on-the-called-consecrated-discernment-conference-fresno-ca-nov-2025/) **Published:** November 26, 2025 **Author:** Steve Macias **Content:** Yesterday, I drove down to Fresno to attend the [**Called & Consecrated**,](https://www.calledconsecrated.com/) a discernment conference hosted by the **[Anglican Diocese of San Joaquin](https://www.dioceseofsanjoaquin.net/)**. The speakers led an important conversation on the nature of Christian vocation—how God calls His people into holiness, service, and particular states of life within the Church like the priesthood, diaconate, and monastic life. I’m grateful for the hospitality of the diocese and especially for the thoughtful work of Fr. Brandon LeTourneau of[ St. Mark’s Loomis](https://www.stmarksloomis.org/). The[ St. Andrew’s College](https://www.standrewsalmanor.org/college/) Choir, led by Fr. Brian Foos,sung Matins and Evensong, enriching the conference with their choral prayers. I was also grateful for Bishop Eric Menees’ warm hospitality and for his heartfelt sharing about his own vocation during a panel session. Below is a brief reflection on the talks, along with links to their work for those who want to explore further. > Thanks to Fr Brandon for giving me the chance to think deeper and more clearly about vocations – about the office of Reader especially – and for putting me into contact with so many brilliant and holy minds. > > This conference is truly delightful. [pic.twitter.com/3sXSkcZSfM](https://t.co/3sXSkcZSfM) > > — Nᴀᴛᴇ ⚓️ (@oblatenate) [November 25, 2025](https://twitter.com/oblatenate/status/1993342323800129594?ref_src=twsrc%5Etfw) --- ## **Fr. Brandon LeTourneau — Why Vocation?** Fr. Brandon opened the conference by grounding vocation in our baptismal identity and the Church’s common call to holiness. His clarity on *vocation as participation in the life of Christ* set the tone for the whole event. 🔗 *Website / Profile:* --- ## **Fr. Ben Jefferies — Diaconal Vocations** Fr. Ben explored the diaconate as a ministry of service, humility, and liturgical leadership. His emphasis on the deacon as the Church’s “ears and hands” was especially compelling. He currently serves The Good Shepherd Anglican Church in Opelika, Alabama. [🔗 *Website* North American Anglican](https://northamanglican.com/author/the-rev-ben-jefferies/) --- ## **Nathaniel Marshall — Lay Vocations & Discernment** Nathaniel’s sessions on lay vocation and the slow work of discernment were deeply practical. He reminded us that the Church’s mission depends on the faithful witness of ordinary Christians living out their callings in home, parish, and workplace. Nathaniel is a Postulant for Holy Orders in the Reformed Episcopal Church and seminarian at Cranmer Theological House. A plumber by trade, he now serves as technical instructor for new plumbing apprentices. 🔗 *Substack / Articles:* --- ## **Mother Miriam, C.S.M. — Religious Vocation** Mother Miriam gave a moving presentation on the consecrated life, highlighting the joy of belonging wholly to Christ. Her witness to the religious vocation brought a beautiful sense of depth and tradition to the conference. Mother Miriam represents the **Community of St. Mary, Eastern Province**, an Anglican religious order for women with houses in **upstate New York** and **Malawi, Africa**. 🔗 *Community of St. Mary / Bio:* --- ## **Fr. Timothy Matkin — Priestly Vocation** Fr. Matkin offered a thoughtful and pastoral reflection on the priesthood, emphasizing the call to be *a shepherd after the Shepherd’s own heart*. His teaching was both realistic and encouraging for those discerning Holy Orders. He also handed out fun cards with a photo of him playing priest as kid. Fr. Markin is Rector (parish priest) at S. Francis Anglican Church in Dallas (ACNA) and creator of bespoke ecclesiastical vesture. 🔗 *Website / Sermons:* --- ## **Fr. Greg Peters — Singleness as Vocation & Discerning Vocations** Fr. Peters spoke with uncommon clarity about singleness as a genuine Christian vocation—rooted in Scripture and tradition—and also guided the group through practical discernment principles. And especially in the Book of Common Prayer. The Rev. Dr. Greg Peters serves as Professor of Medieval and Spiritual Theology at Biola University and as Research Professor of Monastic Studies and Ascetical Theology at Nashotah House. An Anglican priest, he writes and teaches widely on the renewal of monastic and ascetical traditions in the modern Church. 🔗 *Books / Faculty Page:* > Vocations Conference day 2! [pic.twitter.com/YxHTdypd3p](https://t.co/YxHTdypd3p) > > — Fr. Brandon ⚓️ (@barukalas) [November 26, 2025](https://twitter.com/barukalas/status/1993509804984484343?ref_src=twsrc%5Etfw) --- ## **A Grateful Experience** The conference was a helpful reminder that vocation is not reserved for a few but is the gift of God to *all* Christians. Whether in the lay state, marriage, religious life, or ordained ministry, each of us is invited to discover and faithfully live the calling Christ has placed upon our lives. My thanks to the Diocese of San Joaquin, the speakers, and the many participants who made the event such a rich experience. I look forward to seeing how this conference continues to serve the Church in the years to come. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reflections-on-the-called-consecrated-discernment-conference-fresno-ca-nov-2025/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reflections-on-the-called-consecrated-discernment-conference-fresno-ca-nov-2025/?share=x) - ### Related Posts - [Reflections from the Flannery Abroad Conference in London](https://0.0.0.0/reflections-from-the-flannery-abroad-conference-in-london/)Fr. Steven Macias reflects on his presentation at the Flannery Abroad conference in London, exploring… - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [Reflections on the Center for Cultural Leadership - 25th Anniversary Summit](https://0.0.0.0/reflections-on-the-center-for-cultural-leadership-25th-anniversary-summit/)This Saturday I had the privilege of attending the Center for Cultural Leadership’s 25th Anniversary… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Anglican, leadership, monasticism, monks, priesthood --- ### [The Mystery of Love, Mary, and the Sacrament of Marriage: Anglican Reflections on Schmemann](https://0.0.0.0/the-mystery-of-love-mary-and-the-sacrament-of-marriage-anglican-reflections-on-schmemann/) **Published:** November 24, 2025 **Author:** Steve Macias **Content:** This week in our parish catechesis we explored one of the richest sections of Alexander Schmemann’s *For the Life of the World* and his meditation on the Mystery of Love. Reading him as an Anglican, one cannot help but hear similarities with our own liturgical and sacramental tradition. ## 1. Mary as the Icon of Humanity Restored Schmemann begins not with theories of “love,” but with Mary—the Theotokos—whose obedience reveals what humanity was created to be. > “She accepted to be what from all eternity all creation was meant and created to be: the temple of the Holy Spirit, the humanity of God.” (For the Life of the World, p. 83) Marys “Be it unto me” (Luke 1:38) reverses Eve’s grasping initiative and restores the posture of receptive love. Few phrases in the classic Prayer Book marriage rite draw more attention than the vow the bride speaks: **“to love, cherish, and to obey, till death us do part.”** Grooms traditionally promise to “love, cherish, and worship,” while brides promise to “love, cherish, and obey.” Mary’s “Be it unto me” is the pattern of redeemed human obedience. The bride’s vow echoes Mary and her “Be it unto me.” The Prayer Book’s Marian feasts emphasize Mary as the humble receiver of God’s Word. Anglicanism honors her not as divine, but as the first Christian disciple whose posture (receptive obedience) shapes all Christian vocation. ## 2. Marriage as Entrance Into the Kingdom Schmemann insists that Christian marriage is not merely a religious blessing of a natural institution. It is the transfiguration of human love by its union with the Kingdom. It is Sacramental. > “The true form of the sacrament is the entrance of marriage into the Church, which is the entrance of the world into the world to come.” The 1928 BCP begins with a clear theological grounding: > “Dearly beloved… Matrimony is an honorable estate, instituted of God, signifying unto us the mystical union that is betwixt Christ and His Church.” > *1928 BCP, Form of Solemnization of Matrimony* Early Christians sealed their marriage by receiving the Eucharist together. The later symbolism of the procession, the rings, and the crowning all express the same truth: marriage is not self-contained. It is a witness to God’s Kingdom. > “A marriage which does not constantly crucify its own selfishness… is not a Christian marriage.” & “The true meaning of matrimony… is that marriage is taken into the ‘great mystery of Christ and the Church.’” ## 3. Priesthood and Marriage Share One Reality: Love as Vocation Schmemann’s other great insight is that the sacraments of marriage and ordination spring from the same mystery: love as vocation. > “Man was created priest of the world… the one who offers the world to God in a sacrifice of love.” Priesthood is not a caste; it is the restoration of Adam’s original calling to offer all things to God. This is why Schmemann says: > “The sacrament of ordination is, in a sense, identical with the sacrament of matrimony.” The priest is “married to the Church,” and marriage is an icon of Christ and the Church. Both vocations reveal that the end of all human life is communion with God. The traditional Anglican rite lays out the purposes of Christian marriage: > **“First, It was ordained for the procreation of children… > Secondly, It was ordained for a remedy against sin… > Thirdly, It was ordained for the mutual society, help, and comfort, that the one ought to have of the other.”** The BCP’s “mutual society, help, and comfort” anticipates this theology of mutual self-emptying an each spouse becoming a “priest” of love to the other. We believe that marriage is a vocation ordered toward holiness, fidelity, and the sign of Christ and His Church. **Marriage makes a “little kingdom,”and a domestic church and it sanctifies.** The 1928 BCP concludes the vows with the solemn declaration: > **“Those whom God hath joined together let no man put asunder.”** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-mystery-of-love-mary-and-the-sacrament-of-marriage-anglican-reflections-on-schmemann/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-mystery-of-love-mary-and-the-sacrament-of-marriage-anglican-reflections-on-schmemann/?share=x) - ### Related Posts - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… **Categories:** Anglican, Religion & Spirituality **Tags:** marriage, nuptial, sacrament, wedding --- ### [[Sermon] Christ Crucified, the Thief on the Cross, and Opening Paradise](https://0.0.0.0/sermon-christ-crucified-the-thief-on-the-cross-and-opening-paradise/) **Published:** November 24, 2025 **Author:** Steve Macias **Content:** Sermon from 23 November 2025. Preached at Saint Paul’s Anglican Church, Los Altos, CA # **Luke 23:39–43 (ESV)** **39** *One of the criminals who were hanged railed at him, saying,* “Are you not the Christ? Save yourself and us!” **40** *But the other rebuked him, saying,* “Do you not fear God, since you are under the same sentence of condemnation? **41** *And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”* **42** And he said, “Jesus, remember me when you come into your kingdom.” **43** And he said to him, “Truly, I say to you, **today you will be with me in Paradise**.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/sermon-christ-crucified-the-thief-on-the-cross-and-opening-paradise/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/sermon-christ-crucified-the-thief-on-the-cross-and-opening-paradise/?share=x) - ### Related Posts - [Christ's Death March to Jerusalem and to the Cross](https://0.0.0.0/christs-death-march-to-jerusalem-and-to-the-cross/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… **Categories:** Anglican, Theology **Tags:** sermon --- ### [Lay Readers: How to Read and Announcing the Sunday Readings](https://0.0.0.0/lay-readers-how-to-read-and-announcing-the-sunday-readings/) **Published:** November 23, 2025 **Author:** Steve Macias **Content:** On Sunday, September 15, Saint Paul’s installed Mr. Daniel de Villiers as our Chief Lay Reader during his admission ceremony, presented by Vestryman Sukhjit Johal. Lay Readers are entrusted to assist in the conduct of public worship in the Sanctuary. ## **Directions for Lay Readers and Lectors** We follow the traditional forms prescribed in the **1928 Book of Common Prayer** for the public reading of Holy Scripture. These customs preserve reverence, clarity, and consistency within our liturgy. Lay readers are asked to use the forms prescribed in the rubrics of the 1928 BCP, especially: - **Morning Prayer:** pp. 9–10 - **Evening Prayer:** pp. 25–26 - **Holy Communion:** p. 70 The summary below provides the standard formulas for all readings. # **The Readings** The following sections of Scripture fall under this form: - The Old Testament reading at Holy Communion - The First Lesson in the Daily Office - The Second Lesson in the Daily Office ## **How to Introduce a Reading** Use the following formula: > **“Here beginneth the (n) chapter of (Book Title), beginning at the (n) verse.”** Please use **the exact title of the book** as it appears in the lectern Bible. Examples include: - *The First Book of Moses, commonly called Genesis* - *The Book of the Prophet Jeremiah* - *The First Book of Kings* - *The Book of Proverbs* - *The Epistle of St. James* - *The Gospel According to St. John* - *The Acts of the Apostles* - *The Revelation of St. John the Divine* ## **Concluding a Reading** At the end of the reading, conclude with the proper ending: - **“Here endeth the First Lesson.”** - **“Here endeth the Second Lesson.”** --- # **The Psalm for the Day** ### **If the Psalm is Read** At our 10:30 a.m. service it may be read or sung. Announce the Psalm in this form: > **“The portion of the Psalter appointed for today is Psalm (n), found on page (n) of the Book of Common Prayer. Let us read responsively by half-verse (optional: breaking at the asterisk).”** ### **If the Psalm is Sung** At sung services: > **“The portion of the Psalter to be sung today is Psalm (n), found on the insert in your bulletin.”** ### **The Gloria Patri** Every Psalm concludes with the **Gloria Patri**— - *said responsively* when the Psalm is read, - *sung* when the Psalm is sung. # **The Epistle at Holy Communion** Begin the Epistle with: > **“The Epistle is written in the (n) chapter of (Book Title), beginning at the (n) verse.”** Again, use the exact biblical book title as printed in the King James Bible. ### **Concluding the Epistle** - **“Here endeth the Epistle.”** - The response **“Thanks be to God”** is *not* part of the 1928 BCP. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/lay-readers-how-to-read-and-announcing-the-sunday-readings/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/lay-readers-how-to-read-and-announcing-the-sunday-readings/?share=x) - ### Related Posts - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… - [What Readers Are Saying About Reformed Monasticism](https://0.0.0.0/what-readers-are-saying-about-reformed-monasticism/)A few years back I published Reformed Monasticism: The Influence of English Asceticism on Prayer… **Categories:** Theology --- ### [Why Anglicans Can’t Agree: Evangelical, Anglo-Catholic, Liberal, Holiness — Who’s Right?](https://0.0.0.0/why-anglicans-cant-agree-evangelical-anglo-catholic-liberal-holiness-whos-right/) **Published:** November 22, 2025 **Author:** Steve Macias **Content:** For more than a century, the Lambeth Quadrilateral (1888) has been treated as the closest thing Anglicans have to a universal definition of our identity. It was intended to unify doctrine, guide ecumenical dialogue, and provide a shared foundation across global Anglicanism. But the question remains: **does it actually work?** And if not, why does Anglicanism remain so internally divided? ## The Four Anglican Traditions Pull in Different Directions The Quadrilateral is simple on the surface—Scripture, Creeds, Sacraments, and the Historic Episcopate. But Anglicans don’t agree on what those mean. Each stream of Anglicanism emphasizes a different part: ### 1. Evangelicals — Scripture as the Center Evangelicals hold the authority of Scripture as the non-negotiable heart of Anglican identity. For them, the Quadrilateral only works insofar as it reinforces biblical authority and the plain teaching of the Gospel. ### 2. Anglo-Catholics — The Episcopate as the Key Anglo-Catholics see the historic episcopate—apostolic succession, sacramental continuity, and catholic order—as the defining mark of the Church. Their reading of the Quadrilateral leans heavily toward sacraments and ecclesial structure. ### 3. Liberals — Mission Over Structure Liberal Anglicans emphasize the Church’s role in justice, inclusion, and social ethics. For them, the Quadrilateral is a starting point for unity, not a boundary for doctrine or practice. ### 4. Holiness / Charismatic — Experience and Renewal Rooted in revival and sanctification, the Holiness and charismatic stream emphasizes the lived experience of the Holy Spirit. ## Why This Framework Matters If you’ve ever wondered: - Why Anglican churches feel so different from one another? - Why dioceses and provinces diverge on major issues? - Why Anglican arguments feel perpetual and cyclical? - Why some Anglican bodies walk apart from others? …the answer lies in how these traditions interpret the Quadrilateral and prioritize competing goods. Understanding these frameworks brings clarity to the present Anglican moment—its hopes, fractures, and possibilities. ## Watch the Full Video Watch the full breakdown here: **Why Anglicans Can’t Agree: Evangelical, Anglo-Catholic, Liberal, Holiness — Who’s Right?** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/why-anglicans-cant-agree-evangelical-anglo-catholic-liberal-holiness-whos-right/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/why-anglicans-cant-agree-evangelical-anglo-catholic-liberal-holiness-whos-right/?share=x) - ### Related Posts - [Intro to Anglo-Catholicism: Key Dates from the Oxford Movement and the English Catholic Revival](https://0.0.0.0/intro-to-anglo-catholicism-key-dates-from-the-oxford-movement-and-the-english-catholic-revival/)The Oxford Movement, also called the Catholic Revival, was a major 19th-century effort to recover… - [Announcing Way of the Graal — A New Substack Project](https://0.0.0.0/announcing-way-of-the-graal-a-new-substack-project/)I’ve started a new Substack newsletter called Way of the Graal. It’s a place where… - [St. Michael's Lent for Anglicans](https://0.0.0.0/st-michaels-lent-for-anglicans/)St. Michael’s Lent is devotional Fast from the Feast of St. Mary the Virgin to… **Categories:** Anglican, Religion & Spirituality **Tags:** Anglican, BCP --- ### [Reformation Sunday at Saint Paul’s: Worshiping with the 1552 Book of Common Prayer](https://0.0.0.0/reformation-sunday-at-saint-pauls-worshiping-with-the-1552-book-of-common-prayer/) **Published:** November 10, 2025 **Author:** Steve Macias **Content:** For 2025 Reformation Sunday, our parish stepped back nearly five centuries and prayed using the 1552 Book of Common Prayer—the liturgy of the English Reformation at its “Edwardian” reformed moment. Not a historical reenactment, but showing how the Reformed party embraced liturgy and form in a way very different than modern presbyterian or reformed churches. ### **The Table in the Midst of the People** One of the most visible differences came from the placement of the Holy Table. Instead of remaining against the east wall, as historic and later custom dictated, the 1552 rubrics expect the Lord’s Table to stand lengthwise in the chancel or choir, with the minister standing *at the north side*. The Reformers wanted the congregation gathered around God’s board—a table, altar—emphasizing Christ’s finished work and the people’s shared participation in the Supper. Placing the table out from the wall made the direction of the action unmistakably communal. The priest is not offering the communion *away from* the people; he is presiding at a meal *for* the people. The picture is closer to the idea of Christ as the priest at the right hand of the father’s throne. ### **Ritual Simplicity and Edwardian Rubrics** The 1552 Communion rite itself differs from earlier English practice in several important ways: - No prayers addressed to the saints, no vestigial ceremonial from the medieval mass—everything is stripped down to Scripture, confession, exhortation, and thanksgiving. - The Words of Institution are spoken directly and plainly over the bread and wine, with no manual acts intended to imply a “moment of consecration.” - Communicants receive kneeling, but the famous Black Rubric (in its original form) clarifies that kneeling expresses humility, not adoration of the elements. - ![](https://www.stevemacias.com/wp-content/uploads/2025/11/LEAVENED-BREAD-1552-book-of-common-prayer--1024x625.jpg)Using real leavened bread on full-sized elevated paten. ### **Metrical Psalms Instead of Hymns** Another change from our normal Sunday worship was our music. Long before Watts, Wesley, or the English hymn tradition took shape, Reformation Anglicans sang **metrical psalms**—the Psalter put into poetic meter so that the whole congregation could sing the Scriptures together. On Reformation Sunday we followed this practice by singing a metrical psalm to an older tune rather than a later hymn. The Reformers saw congregational psalm-singing as essential: - It put God’s Word on the lips of the people. - It replaced medieval chants that few could understand. Recovering the 1552 service for a day helps us see our own worship with new appreciation and seriousness. ![](https://www.stevemacias.com/wp-content/uploads/2025/11/chancel-distribution--1024x755.jpg)![](https://www.stevemacias.com/wp-content/uploads/2025/11/Lion-and-the-Unicorn-768x1024.jpeg)The Lion and the Unicorn – Priest and Clerk Kneel to Pray### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reformation-sunday-at-saint-pauls-worshiping-with-the-1552-book-of-common-prayer/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reformation-sunday-at-saint-pauls-worshiping-with-the-1552-book-of-common-prayer/?share=x) - ### Related Posts - [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/)The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during… - [Northside Anglican Worship with the 1662 Book of Common Prayer](https://0.0.0.0/northside-anglican-worship-with-the-1662-book-of-common-prayer/)Discover authentic Northside Anglican worship using the 1662 Book of Common Prayer. - [Covenant Baptism and Communion in the Reformation Tradition](https://0.0.0.0/covenant-baptism-and-communion-in-the-reformation-tradition/)Covenant Baptism Means… I exorcise infants.I baptize infants.I chrismate infants.I commune infants. Because Holy baptism… **Categories:** Anglican, Theology **Tags:** BCP, history --- ### [St. Andrew's College Visits Saint Paul's Los Altos](https://0.0.0.0/st-andrews-college-visits-saint-pauls-los-altos/) **Published:** November 10, 2025 **Author:** Steve Macias **Content:** This past All Saints’ Sunday we were blessed with a gathering of clergy, musicians, and parishioners as Fr. Brian Foos, Canon Sean George, and Bishop Francis Lyons joined us for worship. Their presence helped make the feast day a true celebration of the communion of saints and the unity we share across the Anglican Church in North America and the Reformed Episcopal Church. One of the highlights of the morning was the sermon delivered by Bishop Lyons, who preached on the *victory cry in heaven* from the acclamation in Revelation—a reminder that All Saints’ is not merely a memorial of the departed, but a proclamation of Christ’s triumph and the unbroken fellowship of His kingdom. Bishop Frank serves alongside Archbishop Foley Beach, helping provide episcopal pastoral care and leadership within the [Anglican Diocese of the South](https://adots.org/about/staff/). His ministry includes conducting confirmations and ordinations, supporting the regional deans in their work, and assisting the Archbishop in key areas of oversight and guidance. Canon Sean carries primary responsibility for guiding candidates through the ordination process in the Anglican Diocese of the South. He additionally serves as Dean of the Madhya Kerala Deanery, which includes oversight of the CSI congregation planted within Saint Paul’s. He is joined in ministry by his wife, Cathelene, who was present with him this Sunday. We were also honored to welcome the St. Andrew’s College Choir, leading us through the Merbecke setting – which out parish will be switching to for Advent. As Percy Dearmer notes, chant and ceremonial in the English use exist to hide the man and exalt the Church’s common prayer Learn more about their program here: **[St. Andrew’s College](https://www.standrewsalmanor.org/college/)**. ![](https://www.stevemacias.com/wp-content/uploads/2025/11/572626547_18538193074025314_3673551326237133532_n-1024x1024.jpg)Mr. Daniel de Villiers faithfully fulfilled the duties of subdeacon, assisting Fr. Brian Foos and me as I served as deacon for the solemn mass. The Holy Communion was celebrated in the cathedral manner, drawing upon the Sarum-derived ceremonial of the historic English Church. ![No photo description available.](https://scontent-sjc3-1.xx.fbcdn.net/v/t51.82787-15/573328186_18538193047025314_7409155332184334840_n.jpg?stp=dst-jpegr_tt6&_nc_cat=102&ccb=1-7&_nc_sid=127cfc&_nc_ohc=hND_bsnpYA4Q7kNvwEozbkZ&_nc_oc=Adkc5ho1eK6e9VPkjLMgqs0ac4CTvzbb-vIQs-PlXA0Q8VH8rpagMSl0K2fW2ULMd1w&_nc_zt=23&se=-1&_nc_ht=scontent-sjc3-1.xx&_nc_gid=K-1t3UhupD_fnAaCWCrEcw&oh=00_Afhf3153C6brIHPk4Q4n5rNCyKZmVNp1jNdxqf2pLQvx3g&oe=69181FD3)Subdeacon and deaconal roles follow the old English pattern for sung Eucharist—dignity without fuss.### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/st-andrews-college-visits-saint-pauls-los-altos/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/st-andrews-college-visits-saint-pauls-los-altos/?share=x) - ### Related Posts - [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/)Last week, My parish (St. Paul’s Anglican Church in Los Altos) had the joy of… - [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/)I spoke for less than 20 minutes on milestones for Christian high school graduates using… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Anglican, Theology **Tags:** Anglican, BCP, Bishop, ministry --- ### [Everything I Hate About Anglicanism [video]](https://0.0.0.0/everything-i-hate-about-anglicanism-video/) **Published:** October 22, 2025 **Author:** Steve Macias **Content:** In this tongue-in-cheek confession, I talk about the things I hate about Anglicanism… that are actually making me holier. From the relentless structure of the Prayer Book calendar, to the openness to other Christian traditions, Anglican life can rub against our human nature — and that’s exactly the point. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/everything-i-hate-about-anglicanism-video/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/everything-i-hate-about-anglicanism-video/?share=x) - ### Related Posts - [Building AnglicanWiki.org - A Collaborative Home for Orthodox Anglicanism](https://0.0.0.0/building-anglicanwiki-org-a-collaborative-home-for-orthodox-anglicanism/)Over the past week, I’ve been working on a project that’s been simmering in my… - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… **Categories:** Theology --- ### [Ladies: From King’s Daughters to Queens](https://0.0.0.0/ladies-from-kings-daughters-to-queens/) **Published:** October 19, 2013 **Author:** Steve Macias **Content:** Many faithful young women in our time rightly discern that the modern feminist project rejects the divine order of family and the sanctity of motherhood. They long instead for the goodness that God ordained from the beginning—for a home, for children, for the love of a husband, and above all, for the honor of Christ. In an age that prizes self-sufficiency over communion, these women choose the harder, holier path: to live as those who receive their callings not from the world but from the Lord. ### Headship and the Covenant Order The Anglican tradition has always upheld the order of headship within the covenant of grace. Our marriage rite, drawn from Holy Scripture, declares, “The husband is the head of the wife, even as Christ is the head of the Church.” Yet this headship is not tyranny but type—the husband bearing the image of Christ who loves, nourishes, and gives himself for His Bride. Likewise, the father exercises a covenantal stewardship under God. When the priest asks, *“Who giveth this woman to be married to this man?”* the church acknowledges that the daughter comes from under one head to another, as the father yields what God had entrusted to him into the keeping of her husband. This pattern is no mere social convention but a reflection of divine order: the Father gives the Bride to the Son through the Spirit. Every Christian household is thus a miniature of that Trinitarian life of love and obedience. ### The King’s Daughter and the Queen in Gold Psalm 45 gives us a glimpse of this mystery: > *Kings’ daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir… Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house; so shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.* Here the Psalmist portrays the daughter’s transformation into a queen. The father’s house is not despised, but fulfilled; the covenantal love that guarded her is now extended through her husband, who becomes to her as Christ to the Church. The father’s duty was to prepare her—to clothe her in righteousness and wisdom, to make her “all glorious within.” The earthly father thus mirrors the Heavenly Father, whose glory adorns His people and whose delight is in their holiness. ### The Anglican Household and the Vocation of Daughters Our society imagines that freedom means detachment—young women leaving their fathers’ homes to “find themselves” in careers or distant cities. But Scripture and the Prayer Book envision something different. The home is the first school of virtue, the first church where daily prayer and habits of blessing are formed. A daughter’s preparation for life and marriage is not a matter of worldly advancement but of sanctification within this household order. To leave that order prematurely is to risk losing the shelter of headship and the spiritual nurture it affords. Her father’s task is not to control, but to guard—to provide materially, spiritually, and morally for her good until the day when he gives her in marriage. ### Patriarchal Stewardship, Not Tyranny The word *patriarch*—so often maligned—is biblical and familial. It speaks not of domination but of stewardship. Abraham, Isaac, and Jacob are called patriarchs because they received and transmitted God’s covenant promises. Likewise, Christian fathers, by grace, share in that stewardship: to teach, to protect, to provide, and to prepare. As St. Paul commands, “If any provide not for his own, he hath denied the faith.” ### The Father’s House and the Father’s Love In the Anglican vision, every Christian home is a little commonwealth under God, ordered by charity and grace. The father’s headship, the mother’s nurture, and the children’s obedience together reveal the mystery of Christ and His Church. Daughters are not commodities to be managed nor chattels to be restrained, but gifts of God entrusted for a time—King’s daughters being prepared for royal service, and in due time, to be queens in gold within their own households. As the Church awaits her Bridegroom, so every Christian daughter awaits the Lord’s calling upon her life. Whether in her father’s home or her husband’s, her chief end remains the same: to glorify God and to enjoy Him forever. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/ladies-from-kings-daughters-to-queens/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/ladies-from-kings-daughters-to-queens/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/)Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February… **Categories:** Theology --- ### [Building AnglicanWiki.org - A Collaborative Home for Orthodox Anglicanism](https://0.0.0.0/building-anglicanwiki-org-a-collaborative-home-for-orthodox-anglicanism/) **Published:** October 14, 2025 **Author:** Steve Macias **Content:** Over the past week, I’ve been working on a project that’s been simmering in my mind for a long time: **[AnglicanWiki.org](http://www.anglicanwiki.org)**—a collaborative, reference-style site for defining Anglican terms, history, and theology according to our **historic formularies**. I feel we need a place apart from the blue-haired revisionists that seem to screech over at the Anglicanism Reddit. I’ve always admired the way **OrthodoxWiki** gives the Eastern Church a place to speak in its own voice—a kind of theological commons where the faithful can read, contribute, and preserve what their tradition actually teaches. Anglicanism needs something like that: a place grounded not in passing opinion, but in the Prayer Book, the Articles, and the voices of our Reformers and Fathers. So I spun up a MediaWiki instance on Amazon Lightsail, configured it myself, and began importing pages from the Book of Common Prayer, the Thirty-Nine Articles, and biographical sketches of key figures like Cranmer. It’s still very early, but the structure is there, and I’m hoping others who care about orthodox Anglican identity will join in—clergy, scholars, and thoughtful laymen alike. I’ll be working on a mass xml upload and editing up some of the existing creative commons materials to reflect the orthodox Anglican perspective. My goal isn’t to create another blog or debate forum. AnglicanWiki is meant to be a **canonical reference point**—a place where our vocabulary is shaped by Scripture and the Formularies, not by the shifting winds of online chatter and theological liberalism. If you’d like to be involved—editing, contributing, or just helping seed the first wave of articles—reach out. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/building-anglicanwiki-org-a-collaborative-home-for-orthodox-anglicanism/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/building-anglicanwiki-org-a-collaborative-home-for-orthodox-anglicanism/?share=x) - ### Related Posts - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… - [Historical Connections between Anglicanism and Christian Reconstruction](https://0.0.0.0/anglicanism-rushdoony/)DISCLAIMER: The names of individuals or organizations listed below may or may not be associated… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… **Categories:** Theology --- ### [Reformation Rubrics (1662) and Paedocommunion (covenant communion)](https://0.0.0.0/reformation-rubrics-1662-and-paedocommunion-covenant-communion/) **Published:** October 7, 2025 **Author:** Steve Macias **Excerpt:** Children, even infants, commune because it is God who invites them to the table, and it is God who nourishes, teaches, and perfects their faith through His own gifts. **Content:** The 1662 Book of Common Prayer remains the standard of doctrine and worship for Anglican churches around the world. Its rubrics—those brief instructions that govern the conduct of worship—carry significant weight for defining Anglican order and sacramental discipline. On the subject of Holy Communion and Confirmation, this rubric describes: > *“And there shall none be admitted to the Holy Communion until such time as he be confirmed, or be ready and desirous to be confirmed.”* For some, this single sentence has been read as a categorical prohibition against **paedocommunion**—the admission of baptized infants or children to the Lord’s Table before confirmation. But does it, in fact, prohibit it? ## Reading the Rubric Carefully The language of the rubric establishes two conditions for admission: 1. The person has been *confirmed*, **or** 2. The person is *“ready and desirous to be confirmed.*“ Notice what the rubric does *not* say. It does not define what “ready and desirous” entails, nor does it specify an age or intellectual capacity. The phrase is pastoral, not juridical. It assumes a normal sequence of catechesis and episcopal confirmation but leaves space for exception. In the seventeenth century, this clause was written in a church still reforming from medieval abuses, not in a context debating infant communion. ## The Early Church and Anglican Continuity The patristic consensus is clear: in the early centuries of the Church, all the baptized (including infants) were communicated. Baptism, chrismation, and Eucharist formed one rite of initiation. Only later, as confirmation became separated in time and theology developed toward “age of reason” models, did Western churches begin to delay communion. (However, it is worth noting that since the beginning of the 20th Century, Pope Pius X changed this rule and lowered first communion age to even before the age of reason – age of reason commonly understood as at least 7 years old). Anglican reformers operated on a principle that sought to restore primitive practice wherever consistent with Scripture. The 1662 compilers were heirs to that impulse. They preserved confirmation as a pastoral strengthening rite of baptismal vows within episcopal order. Nothing in the text requires one to exclude a baptized child from the Table. ## Faith, Order, and the Meaning of “Ready and Desirous” Much of the debate turns on what constitutes being *“ready and desirous.”* If readiness is measured by cognitive awareness or self-conscious profession, then paedocommunion seems excluded. But if readiness is defined covenantally—by baptismal incorporation into the Body of Christ and the nurture of faith within the household of God—then a baptized child may indeed be “ready” in the truest sense. “Desire,” too, can be communal rather than merely personal. The Church, standing in for her baptized children, desires their full participation in Christ’s life. In this sense, the rubric is satisfied through the faith of the Church and the intention of the parents who bring their child to the altar. The 1662 rubric, when read generously, does not forbid paedocommunion. It simply prescribes that communicants be either confirmed or under the care of the bishop toward that end. Thus, a parish that communes baptized children under episcopal oversight may do so without violating the spirit of the Prayer Book rubrics. Like debates over infant baptism, the confusion arises when the sacraments are treated as expressions of prior personal faith or understanding, rather than as means of grace freely given by God—they are to be objective gifts, not subjective measures of spiritual ability. **Children, even infants, commune because it is God who invites them to the table, and it is God who nourishes, teaches, and perfects their faith through His own gifts.** ### Further Reading - [The Historic Case for Paedocommunion (Child Communion)](https://stevemacias.com/the-historic-case-for-paedocommunion-child-communion/) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reformation-rubrics-1662-and-paedocommunion-covenant-communion/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reformation-rubrics-1662-and-paedocommunion-covenant-communion/?share=x) - ### Related Posts - [The Historic Case for Paedocommunion (Child Communion)](https://0.0.0.0/the-historic-case-for-paedocommunion-child-communion/)“Those who say that infancy has nothing in it for Jesus to save, are denying… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… - [Covenant Renewal in History (Through New Eyes)](https://0.0.0.0/covenant-renewal-in-history-through-new-eyes/)https://youtu.be/8wi6CAg9eRc The Movement of History in James B Jordan's Through New Eyes. Download the chapter here: http://34.223.225.245/wp-content/uploads/2021/05/Movement.pdf The Movement of… **Categories:** Anglican, Theology **Tags:** Anglican, BCP --- ### [Ancient Church in Britain (Brerewood)](https://0.0.0.0/ancient-church-in-britain-brerewood/) **Published:** September 29, 2025 **Author:** Steve Macias **Content:** Edward Brerewood (c.1565–1613) was an antiquary, mathematician, and professor of astronomy, remembered also as a member of the Elizabethan Society of Antiquaries. A native of Chester—where he served three times as mayor—Brerewood combined his academic study with a fascination for the history of the Church. He is likely best remembered for his work on the origin of languages. Among his wide-ranging interests, Brerewood examined questions of church polity and the early jurisdiction of the British church. The following selections are drawn from his discussions of the patriarchates and the independence of the ancient British church before its later subjection to Rome. I’ve updated the spelling (and lightly edited some of the sentences to be more readable) and I have transcribed it from about page 110 of a 17th century Oxford University collection “Certain briefe treatises, written by diverse learned men, concerning the ancient and moderne government of the Church.” ![](https://www.stevemacias.com/wp-content/uploads/2025/09/Screenshot-2025-09-29-at-62215-PM-1024x421.avif)## **To what Patriarch did Britain belong? To Rome, or another?** Answer. Britain was subject neither to the Patriarch of Rome (which your reasons touching the observing of Easter and the rejecting of Augustine, sent by Gregory, might well prove) nor to any other foreign jurisdiction of the Church. Being of itself (as it was) one of the six dioceses of the Western Empire, it had a Primate of its own, which (as I take it) was the Archbishop of York. For three Metropolitans there were in Britain (as there were then but three Provinces) in the time of Constantine the Great and of the Nicene Council. One of Maxima Caesariensis, the Bishop of York; another of Britannia Prima, the Bishop of London; the third of Britannia Secunda, the Bishop of (Isca) Caerleon in Monmouthshire. This continued until King Arthur’s time, and was then translated to St. David’s, where it remained in the form of an Archbishopric (having the Bishops of Wales for suffragans) until the time of King Henry the First, by whom it was brought under the obedience of Canterbury. And although Britain was afterwards divided into five Provinces, Valentia and Flavia Caesariensis being added to the former, yet these being erected and taken out of the others after the time of the Nicene Council, the ancient Metropolitan Churches by decree of that Council retained their ancient prerogatives. ### The Archbishop of York as Primate of Britain The Archbishop of York, I say, was Primate of Britain, while the Romans held the government, and afterwards while the Britons held possession of England. For although London was anciently a city of great trade (as Tacitus records of it), it lacked the prerogatives that York then had. For, first, York was the principal colony of the Romans in Britain. Secondly, the Emperor’s palace was there. Septimius Severus died there, and from thence his sons Bassianus and Geta departed as Emperors. Constantius Chlorus the Emperor died there also, and there his son Constantine the Great was first proclaimed Emperor. There was also the Praetorium of the Diocese of Britain, and the Lieutenant there kept residence; therefore it was the Metropolis of the whole Diocese of Britain (and not only of one Province, as London was), and consequently it was the Primate’s seat. For so it was usual in all other Dioceses of the Empire: namely, that where the Praetorium was, and the Lieutenant (Vicarius) held his residence for administration of justice to the Provinces, there the Primate of the Diocese was seated also. And therefore Spartianus, in the life of Severus, calls it the city “excelling.” Veniens in civitatem (Yorke) primum ad Bellonae templum ductus est — “Coming into the city of York, he was first led to the Temple of Bellona” (that temple stood where St Peter’s Church now stands). And therefore it was not without cause, that Gregory, at the first conversion of the English, was so careful to erect an Archbishopric as well at York as at London (although it never came to London, but was established at Canterbury) and that with such equal terms of honour, that the Archbishops should have precedence each before the other, according to the antiquity of their ordination. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/ancient-church-in-britain-brerewood/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/ancient-church-in-britain-brerewood/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Perks of Church Planting with Alcoholics Anonymous](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/)Yesterday, I celebrated Holy Communion for a congregation in California's Central Coast. They are recently… **Categories:** Theology --- ### [Bp. Cosin: St. Augustine, Transubstantiation, and Article 29](https://0.0.0.0/bp-cosin-st-augustine-transubstantiation-and-article-29/) **Published:** August 30, 2025 **Author:** Steve Macias **Content:** Bishop John Cosin (1594–1672), was a Caroline Divine and Bishop of Durham. In his book, *The History of Popish Transubstantiation* (1676), he defends the “real presence” without transubstantiation. His book is here via pdf: [http://www.stevemacias.com/wp-content/uploads/2025/08/cosin-history-of-popish-transub-.pdf ](http://www.stevemacias.com/wp-content/uploads/2025/08/cosin-history-of-popish-transub-.pdf) [cosin – history of popish transub](http://www.stevemacias.com/wp-content/uploads/2025/08/cosin-history-of-popish-transub-.pdf)[Download](http://www.stevemacias.com/wp-content/uploads/2025/08/cosin-history-of-popish-transub-.pdf) Similar to how it is expressed in the 39 Articles, Cosin uses St. Augustine to explain what it means to eat Christ truly, and why the wicked “eat not” of Him. > *“Why dost thou prepare thy stomach and thy teeth? Believe, and thou hast eaten.”* > — St. Augustine, *Tractate 26 on John* **p. 54–55** — Cosin cites Augustine’s (St. Austin) line from John 6: *“*Ut quid paras dentes et ventrem? Crede, et manducasti.” Cosin interprets this to mean that true eating is by faith, not by the mouth. > “For in this mystical eating, by the wonderful power of the Holy Ghost, we do invisibly receive the substance of Christ’s body and blood, as much as if we should eat and drink’ both visibly.” (pg. 55) **p. 94–95** — Cosin summarizes Augustine: *“Without faith Christ is never eaten.”* He stresses that for unbelievers, the bread may be a sign or antitype, but it does not become the “vivifying” Body of Christ to them. **p. 101–102** — Cosin explicitly says Augustine taught the same thing “above a thousand times,” and quotes him: *“You are not to eat this body which you see, nor drink this blood which My crucifiers shall shed: I have left you a sacrament which, spiritually understood, will vivify you.”* ![](https://www.stevemacias.com/wp-content/uploads/2025/08/St-Augstine-on-Transubstatiation.avif)\#image\_title## Augustine on True Eating Augustine distinguishes between eating outwardly (with teeth and stomach) and eating inwardly by faith. Anglicans in Article 29 are *faithful to Augustine’s emphasis* that faith is the only way to feed on Christ’s life giving grace. The phrase “in no wise partakers” is meant to mean “not partakers unto salvation,” while still affirming that the wicked sacramentally receive Christ’s Body and Blood unto damnation. They appealed to Augustine, who held the same tension: faith gives life (“Believe, and thou hast eaten”), yet the unfaithful also receive the sacrament to their condemnation (“Many receive from the altar, and by receiving die”). > 29\. Of the Wicked which eat not the Body of Christ in the use of the Lord’s Supper. > > The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/bp-cosin-st-augustine-transubstantiation-and-article-29/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/bp-cosin-st-augustine-transubstantiation-and-article-29/?share=x) - ### Related Posts - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/)I spoke for less than 20 minutes on milestones for Christian high school graduates using… **Categories:** Theology --- ### [Historic Episcopacy and the Catholic Deposit of Faith](https://0.0.0.0/apostolic-succession-catholic-deposit-of-faith/) **Published:** August 11, 2025 **Author:** Steve Macias **Content:** In the next section of his book (pp. 20–28), Cirlot turns to those who stop short of denying Apostolic Succession outright, yet contend that because it cannot be proven with absolute certainty, it should not be required of Christians. He cautions that such reasoning is perilous, for it risks treating vital doctrines as optional and eroding the Church’s unity around other universally held “catholic” truths. He breaks them down into three main issues: > 1. Does the burden of proof really rest on Catholics in the present case? > 2. Is it correct to insist that all doubtful points must be treated as non-essentials? > 3. Just how much does Catholic apologetics need to ask from history? Essential to this argument is the concept of the “Deposit of Faith” (the body of revealed truth entrusted to the Church) which is ***received* as a whole** rather than as a collection of individual doctrines open to debate over time. These truths are not arrived at merely by weighing historical evidence, which may or may not have survived, but are accepted as part of the Church’s authoritative teaching ***from the beginning***. From this perspective, it is an error to assume that any doctrine lacking absolute historical proof must therefore be regarded as non-essential. **To oversimplify, the “Deposit of Faith” describes how the Church’s councils do not invent or create new doctrines, but serve as guardians and custodians, defending and clarifying truths already entrusted to the Church.** > > ## Is Apostolic Succession part of the Deposit of Faith? Cirlot argues that the Early Church unavoidablt had far better access to historical evidence than we do today. It possessed documents now lost to time, eyewitnesses to the events themselves, and a living oral tradition that consistently upheld the teaching of a Church with Apostolic Succession. His point is that this earlier evidence was never employed in the Church’s history to disprove Apostolic Succession. If the episcopal model was not the Apostolic model, surely some pocket of the church would have protested such radical changes in the church’s government? > “I think we shall there see that not only did the Catholic Church clearly and beyond reasonable doubt hold the same doctrines concerning Episcopacy and Apostolic Succession which she holds to-day, from no later than the middle of the second century, but that **she already at that time believed them to come to her from the Apostles and their immediate successors**; and that the earlier evidence (1) is at least benevolently neutral toward this conviction, (2) raises no serious difficulties for it, and (3) at some points gives it very strong support.” (pg. 26, bold emphases added) His point is this: If we can show that the Early Church had an episcopal form of government and if this same group understood it to come from the apostles, then the burden of proof shifts: **anyone who rejects that view must present strong external evidence to overturn it**. Without such evidence, the historical and traditional case for Apostolic Succession stands. ## Practical Issue: Holy Orders and Bishops This argument for the burden of proof on the innovator is applied to our understanding of ordination. > “It had been generally understood for centuries by all, including these men themselves at the time they were ordained to the Priesthood in the Catholic Church (for such as were so ordained), that ordination was just precisely the one thing they were not being given the power to do.” (p. 27) This is precisely why the Anglican Church retained episcopacy during the Reformation: it had been the accepted and universal position of the entire Catholic Church for many centuries beforehand. From at least the 4th century episcopacy was the authoritative and unquestioned norm (positively affirmed, for example, in Canon 3 of the First Council of Nicæa in 325). To replace it would require Herculean historical evidence. While a few Fathers are sometimes quoted as believing that the earlier Church allowed presbyters to ordain, these alleged “pro-presbyter ordaining” writers themselves lived in a context where episcopacy was indeed the sole recognized and orthodox form of ministry for valid ministry. > “Even that school of Fathers and Schoolmen who thought, or are alleged to have thought, that mere presbyters had at one time the power to ordain did not maintain that they still had that power in the sixteenth century, or for many centuries before that time. (pg. 27) Cirlot argues that any position outside of unbroken tradition in the Catholic deposit of faith is “revolutionary” and that the: > “burden of proof would be on those initiating the revolution, **not on those failing to join in it.”** (pg. 28, emphasis added) ## What About the “Necessity” due to Bad Bishops? Some non-Episcopal Protestants plead that, although this may have been the Catholic view, it was impossible to maintain under the circumstances of the Reformation. Cirlot points out that: > “Bishops with Apostolic Succession were converted to the Protestant cause, and could have given them a valid succession had they wanted it.” (pg. 28) I would argue that the earlier generations of Protestant leaders recognized that having bishops actually strengthened the Protestant cause. **John Calvin**—no slouch in church history—sought episcopacy if it could be permitted. As recorded from Archbishop Parker’s papers, Calvin and other Protestant leaders “would have had episcopacy, if permitted,” but circumstances and opposition made it impossible. Calvin even wrote to the English clergy in King Edward VI’s reign to confer on the matter, though his letter was intercepted by Bishops Gardiner and Bonner, and the opportunity was lost. Lutheran Reformer **Philipp Melanchthon**, Luther’s close collaborator and principal author of the *Apology of the Augsburg Confession*, wrote: > “We are pleased with the ancient division of power into the power of order and the power of jurisdiction. The bishop has the power of order—that is, the ministry of the Word and Sacraments; he also has the power of jurisdiction—that is, the authority to excommunicate those guilty of open crimes, and to absolve them if they are converted… The bishops have the power of rule and coercive correction, in order to direct their subjects to the goal of eternal blessedness.” (*Apology of the Augsburg Confession*, Article XXVIII “Of Ecclesiastical Power”) Early Lutheran territories did retain both Apostolic Succession and Episcopacy (e.g., 16th Century Sweden, Finland, Denmark, and Norway). For many Protestants, however, the rejection was deliberate: > “The Catholic doctrine was hated and scornfully rejected, and there was no faintest desire to retain a valid Catholic succession.” (pg. 28) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/apostolic-succession-catholic-deposit-of-faith/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/apostolic-succession-catholic-deposit-of-faith/?share=x) - ### Related Posts - [Reading Cirlot: Apostolic Succession for the Church Today](https://0.0.0.0/reading-cirlot-apostolic-succession-for-the-church-today/)Felix L. Cirlot (1901–1956) was an Anglican theologian and priest in the Episcopal Church, known… - [Apostolic Succession: Objections and Claims](https://0.0.0.0/apostolic-succession-objections-and-claims/)"The doctrine of Apostolic Succession is sacerdotal, and sacerdotalism is completely discredited in Protestant circles… - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Anglican, apostolic succession, Bishop, Episcopal, leadership, ministry --- ### [St. Michael's Lent for Anglicans](https://0.0.0.0/st-michaels-lent-for-anglicans/) **Published:** August 10, 2025 **Author:** Steve Macias **Content:** **St. Michael’s Lent is devotional Fast from the Feast of St. Mary the Virgin to Michaelmas** In the early thirteenth century, St. Francis of Assisi observed not only the forty-day fast before Easter but also a second season of devotion beginning on August 15 (the Feast of St. Mary the Virgin in the 2019 BCP) and concluding on September 29 (the Feast of St. Michael and All Angels). This “St. Michael’s Lent” was marked by prayer, fasting, and self-discipline in preparation for the great feast of Michaelmas. One rendering of St. Francis’s famous prayer for peace includes this translation: > “**where there is injury, pardon;** > **where there is division, unity; > where there is doubt, faith; > where there is despair, hope”** While Anglicans do not hold to all the same obligations and observances as our Roman brethren, we share with them the calendar of holy days, the example of the saints, and the call to “discipline ourselves in body and spirit” (1928 BCP, Collect for Lent). St. Michael’s Lent can be adapted as an optional Anglican devotion to deepen our life of prayer, cultivate virtue, and prepare to honor Christ’s victory over the powers of darkness celebrated at Michaelmas. This year, I’m dedicating these forty days to pray especially for **the renewal of the American Church**—and in particular, for faithfulness, unity, and courage of the Bishops in the Realignment Anglican (**ACNA , REC, FCE, AMIA, GAFCON, etc.) and the Continuing Anglican bodies** (ACC, APA, UECNA, APCK, AOC, etc). In this season, I’ll be: - Praying the Collect for St. Michael and All Angels daily. - Fasting or making a daily act of self-denial (Sundays excepted). - Asking the Lord to strengthen His Bishops as shepherds for the work of guarding the flock and proclaiming the Gospel with boldness. **How to Keep St. Michael’s Lent** 1. **Attend to the Ordinary Means of Grace** - Be faithful in Sunday worship and in the daily offices using the Book of Common Prayer. - Confess your sins regularly, either privately to God or sacramentally to a priest. - Receive Holy Communion with preparation and thanksgiving. 2. **Fast or Make Daily Sacrifices** - From August 15 to September 29 (excluding Sundays and other major feasts), adopt a discipline of fasting or partial abstinence as in Lent, or make a purposeful daily act of self-denial in food, leisure, or comfort. 3. **Pray for the Protection and Triumph of Christ’s Kingdom** - Each day, light a candle or set aside a moment of quiet considering Christ and the ministry of St. Michael, recalling his role as the defender of the Church. Pray for your parish, diocese, bishop, and province. - Pray the Collect for St. Michael and All Angels (BCP 1928 p. 251 / ACNA 2019 p. 635), along with the Lord’s Prayer, and other suitable devotions. - Consider using the Litany (BCP 1928 p. 54 / ACNA 2019 p. 91) at least once a week during this season. **Notes on the Fast** Though the calendar period from August 15 to September 29 spans forty-six days, Sundays and feast days are not counted as days of fasting, just as in Lent before Easter. The devotion thus consists of forty penitential days. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/st-michaels-lent-for-anglicans/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/st-michaels-lent-for-anglicans/?share=x) - ### Related Posts - [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/)Last week, My parish (St. Paul’s Anglican Church in Los Altos) had the joy of… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M **Categories:** Anglican, Religion & Spirituality --- ### [Apostolic Succession: Objections and Claims](https://0.0.0.0/apostolic-succession-objections-and-claims/) **Published:** August 9, 2025 **Author:** Steve Macias **Excerpt:** "The doctrine of Apostolic Succession is sacerdotal, and sacerdotalism is completely discredited in Protestant circles today." **Content:** This blogpost summarizes the arguments in first 20 pages or so of ***Apostolic Succession: Is It True? An Historical and Theological Inquiry*** by The Rev. Felix L. Cirlot, Th. D. He was head of the New Testament Dept. at Nashotah House. At the start of his book, Cirlot wants to address an important objection, one that remains common today The objection is listed on page 3 like this: > “The doctrine of Apostolic Succession is sacerdotal, and sacerdotalism is completely discredited in Protestant circles today.” “Sacerdotalism” is a loaded term, often caricatured as the superstitious notion that priests hold a magical power in themselves—apart from God’s will or obedience to His Word—to dispense grace and forgiveness on the basis of man-made traditions. But the objection carries serious implications: if Apostolic Succession is true, what of churches that lack it? Are their orders and sacraments invalid? If so, how can one account for the evident work of God within such churches—or, conversely, the lack of righteousness in some that claim to possess the succession? ## The Historical Objection to Apostolic Succession The objection leads into the historical, what do we do with the “evidence” that shows that presbyters ordained as a group in the early Church (e.g. Council of Ancyra, AD 314)? Did Christ himself even intend to establish a visible church order? What evidence do we have that the Apostles had any authority in themselves to establish any sort of institutional church? Circlot wants to answer the objection that the primative church was closer to Presbyterian or congregational in its polity—or more common today is the idea that “no *one* polity was deemed in any way essential or divinely authoritative.” And if the history were evidently in favor of episcopacy, one should still need to demonstrate Biblical authority. Basically, the objection is: 1\) Christ has not explicitly instituted the episcopacy 2\) Christ did not explicitly confer apostolic authority on a visible church 3\) The Early Catholic Church has examples of diverse (and non-episcopal) polities If any of these are true or historical, Episcopacy/Apostolic Succession cannot be made an “absolute essential of Christianity.” ## Is the Apostolic Succession position arrogant? The answer offered by Cirlot begins with the statement that it is not “uncharitable” to insist on one true answer to the question of our church’s polity. If it is true then it is reasonable to expect all to abide by the narrow truth. It is not catholic arrogance to insist on one opinion any more than the other side insists on their own. > “Nor is it blameworthy for the Church to think that she is the one that is right, any more than it is blameworthy for a Protestant or his sect to think so.” (pg. 10) ## What Are Actual Claims of Apostolic Succession Before we can adequately answer the objection, we must first determine whether our opponents are actually disputing what we have claimed. Some may reject episcopacy not on its own merits, but out of fear of “popery” or some perceived anti-protestant consequence of the idea. ### **The Apostolic Succession** **Claim**: > “The Catholic Church has traditionally claimed that both the visible society which is the Church, and the three highest orders of its hierarchy, are of direct and “positive” Divine institution and authority. Therefore, there exists an absolute moral obligation of loyal and obedient membership in it. Outside the Church there is consequently no salvation.” (pg. 11) Let’s breakdown these claims: 1. **The Church (of the New Testament)** - visible society endowed with positive divine authority - called “the Church,” later “the Catholic Church” or “the holy Church.” 2. **Polity (Three-Fold Episcopacy)** - Has an authoritative threefold ministry of bishops, priests, and deacons - ,Succeed the authority Christ gave the Apostles to bind and loose. 3. **“Powers” of Episcopate, Presbyter, Diaconate differ** - Only bishops can validly ordain; - only bishops and priests can validly celebrate the Eucharist. 4. **The Church is Truly One** - If a church loses this ministry, it ceases to be a real part of the one Church - without restoration, it remains sectarian as no man can ordain himself. - regardless of titles retained, Bishops are tied to this historic succession. - Where no valid bishop remains, no valid Eucharist can be celebrated after the last validly ordained clergy die. 5. **Apostolic Succession is Essential, but not sufficient** - Not just a better polity (bene esse) but required (very esse) - A valid ministry is required, but does not itself make a body a true part of the Church. - A sect may have valid orders (Apostolic Succession) yet still not be part of the true Church. - Continuity with the “Catholic” Church, orthodoxy, and freedom from schism are also required. Cirlot writes: > “Hence, even if a humanly-founded sect were to secure an indisputably valid ministry, profess officially a completely orthodox theology, and in all other essential respects perfectly imitate Catholicism, it would still not *be* a Catholic Church. It would only resemble one.” (pg. 12) ## Understanding Key Terms ### “Visible Society” – Objective Membership > “By a “visible society” we mean an organized society with limits determinable by some objective external criterion (such as circumcision among the Jews, baptism among the Christians, initiation in a fraternity, the oath of office in a public official).” (pg. 13) We also have visible officers, corporate meeting, meals, and property. Contrasted with invisible society. God’s promises were made to a visible church and his covenant with a corporate people, not an undefined number of individuals. ### “Positive” Divine Authority The Church is an institution by the the will of God. Cirlot writes, “the Church and her Ministry rest on definite assignable Divine acts, either of institution, of ratification, or of change, by God Himself…” ### “Valid” – Orders and Sacraments To say that a modern sect’s ministry and sacraments are not valid does **not** mean they have no grace, value, or fruitfulness. It simply means that whatever grace or benefit they do have is ***uncovenanted***. The sovereign God works as He wills (even miraculously outside the church), but we have certain assurance of His promises when we follow His valid, covenanted order. > “Schismatic corporate worship, whether sacramental or not, must be held to be, objectively speaking, a violation of God’s gracious covenant with mankind, and indeed an act of rebellion against His will. This is not to say that it is, granted its complete good faith, either devoid of Divine grace to the sincere worshippers, or displeasing (under the circumstances) to God. Undoubtedly Divine grace is most bountifully dispensed outside God’s covenant with mankind.”(pg. 16) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/apostolic-succession-objections-and-claims/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/apostolic-succession-objections-and-claims/?share=x) - ### Related Posts - [Reading Cirlot: Apostolic Succession for the Church Today](https://0.0.0.0/reading-cirlot-apostolic-succession-for-the-church-today/)Felix L. Cirlot (1901–1956) was an Anglican theologian and priest in the Episcopal Church, known… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Anglican, Theology **Tags:** Anglican, apostolic succession, Bishop, Episcopal, sacraments --- ### [Announcing Way of the Graal — A New Substack Project](https://0.0.0.0/announcing-way-of-the-graal-a-new-substack-project/) **Published:** August 4, 2025 **Author:** Steve Macias **Content:** I’ve started a new Substack newsletter called *[Way of the Graal](https://stevemacias.substack.com/ "Way of the Graal")*. It’s a place where I’ll be writing about Christian mysticism, sacramental theology, and the path of spiritual transformation. The idea for this project came from years of reading and reflection, especially on the works of Charles Williams. His vision of the Holy Graal helped me see the Eucharist as a symbol of divine love poured out for the healing of the world. In *Way of the Graal*, I’ll be exploring themes around archetypes of religious symbolism and its place in the Bible and Christian literature. \#1: Charles Williams \#2: Origins of the Graal [https://stevemacias.substack.com/p/origins-of-the-graal]() I’m not going to paywall anything. If this kind of writing interests you, I’d be honored to have you read along. 📬 You can subscribe now and read the first post here: 👉 [stevemacias.substack.com](http://stevemacias.substack.com "stevemacias.substack.com") Let him who thirsts, come. *Qui Sitit Veniat.* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/announcing-way-of-the-graal-a-new-substack-project/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/announcing-way-of-the-graal-a-new-substack-project/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/)Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February… **Categories:** Theology --- ### [Reading Cirlot: Apostolic Succession for the Church Today](https://0.0.0.0/reading-cirlot-apostolic-succession-for-the-church-today/) **Published:** August 5, 2025 **Author:** Steve Macias **Content:** **Felix L. Cirlot** (1901–1956) was an Anglican theologian and priest in the Episcopal Church, known for his scholarly defense of apostolic succession and critiques of ecumenical compromise. He taught at Nashotah House in the 1930s and served in several prominent Episcopal parishes, leaving behind a body of work that remains vital for understanding Anglican ecclesiology. I’ll be blogging through his now out-of-print and hard to find book, “*Apostolic Succession: Is It True?*” My goal is to eventually get this into a video series on my [Youtube Channel](https://www.youtube.com/c/FrSteveMacias). ## What is Apostolic Succession? **Apostolic Succession** is the doctrine that Christ himself instituted the Apostolic ministry to carry forward His own divine mission in the world and that he entrusted the Apostles with spiritual authority and the gifts of the Holy Spirit to govern, teach, and sanctify the Church. This Apostolic authority was handed down through their teaching (Scripture) **and** the laying on of hands (Ordination) in a continuous succession, preserving the ministry of Christ through the threefold order of bishops (from episkopos, meaning overseer), priests (from presbyteros, meaning elder), and deacons (from diakonos, meaning servant). Among these, it is the bishop alone who possesses the fullness of the apostolic office and the authority to ordain. *In the preface, Cirlot writes:* “This book has been written to uphold the divine authority of Catholic Bishops, just as my preceding book was written to uphold the thesis that Anglican Bishops are Catholic Bishops. But the divine authority of Bishops is mediate and delegated, and therefore never unconditional or absolute. If those pledged to uphold the present doctrine and discipline of the Anglican Communion fail to keep that pledge, I have no doubt that others can be found who will uphold it, and that enough of our present Bishops can be found to ordain shepherds in all places where Anglicans are now organized who wish to continue faithful to what Anglicanism is officially at present.” (Preface, xii) ## Do Anglicans believe in Apostolic Succession? The **Preface to the Ordinal** (1662 Book of Common Prayer), which is foundational across the Anglican Communion, clearly affirms Apostolic Succession: > *“It is evident unto all men, diligently reading holy Scripture and ancient Authors, that from the Apostles’ time there have been these Orders of Ministers in Christ’s Church—Bishops, Priests, and Deacons.”* After the Reformation, the Anglicans (Church of England) ***retained the episcopacy*** and continued valid ordinations through bishops consecrated in the historic, apostolic line. Matthew Parker, consecrated Archbishop of Canterbury in 1559, was ordained by four bishops (Barlow, Scory, Coverdale, and Hodgkins) who themselves had valid orders going back before the English Reformation and historically consecrated by Bishops who used the Roman rite. This ensured unbroken succession of our Catholic orders in intention, form, and matter. As the Reformation was formalized in the Elizabethan Settlement (1559), the church reaffirmed the threefold ministry, and the 1662 Prayer Book standardized it for Anglican worship and polity. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reading-cirlot-apostolic-succession-for-the-church-today/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reading-cirlot-apostolic-succession-for-the-church-today/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Perks of Church Planting with Alcoholics Anonymous](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/)Yesterday, I celebrated Holy Communion for a congregation in California's Central Coast. They are recently… **Categories:** Theology --- ### [How Flannery O’Connor Became My Favorite Author](https://0.0.0.0/how-flannery-oconnor-became-my-favorite-author/) **Published:** January 8, 2025 **Author:** Steve Macias **Content:** ## First Encounter with Flannery O’Connor I first encountered Flannery O’Connor in high school when *Wise Blood* was assigned reading for my AP English class at the government (public) school I attended. At the time, I was a brand-new Christian, attending an evangelical church, and eagerly searching for biblical themes in everything I read. I regularly harassed my teachers about my faith and had the nickname “Bible Man” my senior year. Since I hadn’t been raised in a Christian home, I often joked that my rebellion was becoming straight-edge and Christian—leading a Christian club on campus, holding weekly meetings, and engaging in “evangelism” as I understood it. As I read *Wise Blood*, I was struck by the overt presence of Christian characters, theological questions, and religious imagery. O’Connor’s portrayal of faith in the American South fascinated me, and I found myself bringing up denominational differences allusions to the Bible in the text. The main character’s name Hazel Motes calls back to Christ’s words in St. Matthew’s gospel: “why beholdest thou the mote that is in thy brother’s eye?” I was first skeptical of her Catholic faith, but soon sided with her against the fundamentalists she lampooned. ## A Quick Summary of Wise Blood If you haven’t read it, *[Wise Blood](https://www.amazon.com/Wise-Blood-Novel-FSG-Classics-ebook/dp/B009LRWWPE?crid=8T2UIQ1QBRA3&dib=eyJ2IjoiMSJ9.ZTZ5AG1AsW0Uwn0iOVcVZQKDP1j7KC2B9V_YPhKSw-lLkJg-XWIqy66t0hG_XLDM6JTxPvgOcDkEDSA7b323QkrxBzkqx3j1cG1UoNm-XdkXjnlMIrXBTgFmZ25zPJEjUBiS0YkyoTtyNnrtk4rkr1qnEcTKqlcsUYXFOtPQji9z_bHP0US-SOhGu8n5G6RwtIRMU7jW9ESUhsi97DQvMeJr5EuF7A_FQsotUKBVG58.9RGDfAlJjzdMVAhNYbStI9OeDoMh3PdIxhOVj3j5nVQ&dib_tag=se&keywords=wiseblood&qid=1736300725&sprefix=wiseblood%2Caps%2C176&sr=8-1&linkCode=ll1&tag=macias-20&linkId=bd4c4def05441331a27a35f4c223f93b&language=en_US&ref_=as_li_ss_tl "Wise Blood")* follows Hazel Motes, a disillusioned veteran who rejects his Christian upbringing and attempts to establish the “Church Without Christ.” His encounters with other characters—such as the blind preacher Asa Hawks—highlight his struggle with faith, free will, and redemption. Despite his efforts to escape belief, Hazel’s journey ultimately reveals the inescapable nature of grace and the cost of spiritual blindness. It ends with a fantastic allusion to the Oedipus story and was also my very first introduction to classical literature. ![Wise Blood, Flannery O'Connor'](https://www.stevemacias.com/wp-content/uploads/2025/01/Screenshot-2025-01-07-at-54748 PM-656x1024.avif)\#image\_titleMy teacher, noticing my enthusiasm, asked me to prepare a lesson on Christianity in O’Connor’s work and its connection to Southern culture. Not only did I present it to my class, but she was so impressed with my explanation that she had me give the lesson to the other AP English classes studying *Wise Blood* as well. I remember giving my 17-year-old version of the history of the Reformation and explaining different denominational perspectives on things like election and predestination. ## My First Catholic Teacher I was deeply skeptical of her Catholic faith, but I was convinced she must be one of the “good Catholics.” How else could she give such a persona and visceral appreciation for the personal relationship that Jesus had for sinners? As I began reading more of her work, her Catholicism bled into my own thinking as I became more and more skeptical of the revivalism in American religion. Her grotesque yet redemptive characters, her unapologetic exploration of grace and judgment, and her ability to depict the shocking nature of divine encounters made her work a type of devotional for me. She challenges readers to confront the realities of sin, redemption, and the mystery of God’s grace in a fallen world. I was an evangelical in a “John Piper” type or calvinist-lite church where we taught “total depravity” but O’Connor writes total depravity into her characters. Her work played an important role in my early spiritual formation, teaching me that fiction and literature could be powerful means of theological reflection. To this day, she remains my favorite author, a writer whose works continue to challenge and inspire me as both a Christian and a lover of great storytelling. ![](https://www.stevemacias.com/wp-content/uploads/2025/01/Flannery-OConnor.avif)Reading Flannery with my son Athanasius in 2014. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/how-flannery-oconnor-became-my-favorite-author/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/how-flannery-oconnor-became-my-favorite-author/?share=x) - ### Related Posts - [Flannery Abroad in London (June 2025)](https://0.0.0.0/flannery-abroad-in-london-june-2025/)My proposal for Flannery O'Connor's Centenary at Fordham University London was accepted! My paper compares… - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… **Categories:** Classical Education, Religion & Spirituality --- ### [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/) **Published:** February 1, 2023 **Author:** Steve Macias **Excerpt:** In this post, I reflect on my journey through the Anglican Church in North America (ACNA), including my departure in 2017 over theological concerns, my time in the Anglican Continuum, and my eventual return through the Reformed Episcopal Church (REC) in 2020. I share how issues like women’s ordination, institutional unity, and the challenge of "dual-integrities" shaped my vocation and led our parish in Los Altos to formally affiliate with the REC/ACNA after decades of independence. **Content:** **Pardon my Clickbait**—I did leave the ACNA in 2017, when I was ordained in the Anglican Continuum. I was subsequently received back into the Anglican Church in North America through the Reformed Episcopal Church in 2020, as a presbyter (priest) under the episcopal oversight of Bishop Ray Sutton in the Diocese of Mid-America. My current parish ([SPAC Los Altos](https://www.saintpauls.net)) formally affiliated with the Reformed Episcopal Church (REC) and the ACNA in 2023, following more than fifty years as an independent Anglican congregation. The parish’s founders originally left Bishop James Pike’s Diocese of California in the 1960s, seeking to remain faithful to orthodox the Anglican prayerbook, doctrine, and ethics. **Below is a video of describing this process and how the “dual-integrities” movement within Anglicanism created some chaos in my own discernment process.** My notes (Not a transcript): ## My Background and Early Ministry in the ACNA To provide some background, I was confirmed in the Anglican Church in North America (ACNA) in the Diocese of Churches for the Sake of Others (C4SO) by Bishop Todd Hunter in California. I served on the Vestry of the local C4SO parish near Sacramento, California and was later admitted as a postulant (in the process for ordination) in the Northern California Deanery. ![](https://www.stevemacias.com/wp-content/uploads/2023/02/Steve-Macias-REC-C4SO-Todd-Hunter-1024x684.avif)Bishop Todd Hunter Confirmation Service – I also served as CruciferI was commissioned to serve as a lay catechist within a C4SO church plant, operating under the Greenhouse church planting model, which allowed me to preach and lead prayerbook services like Morning Prayer in several C4SO churches in our deanery. **Why did I choose to go to C4SO?** While working part of the year in Washington, D.C. in 2009-2011, I began exploring the Anglican tradition while affiliated with a more liturgical Communion of Reformed Evangelical (CREC) church that did not have a local congregation in the area. During that time, I attended services at churches connected to the Anglican Mission in the Americas (AMiA), which provided a formative introduction to Anglican worship and ecclesiology. AMiA functioned as a missionary jurisdiction under the oversight of the Archbishops of the Anglican Church of Rwanda, providing episcopal care and support for congregations seeking to remain faithful to orthodox Anglican doctrine outside the structures of The Episcopal Church. ![](https://www.stevemacias.com/wp-content/uploads/2023/02/Bishop-Todd-Hunter-C4SO-Steve-Macias_REC_ACNA.avif)Serving as chaplain to Bishop Hunter (C4SO) at Horizon Church, Roseville, California in 2014 During this period, Bishop Todd Hunter was consecrated as a missionary bishop within AMiA. His leadership would later contribute to the formation of the Diocese of Churches for the Sake of Others (C4SO), which became a fully recognized diocese within the Anglican Church in North America (ACNA). ## Leaving the ACNA Nevertheless, I eventually decided to leave the ACNA. The specifics of why I left and what transpired during that period are not relevant here. I can summarize the issues as related to women in Holy Orders and my own ideals on what it meant to be Anglican. ***What matters is the valuable lesson I learned about my own misconceptions and the challenges young men like me face when dissatisfied with ecclesiastical politics.*** In retrospect, I have had to confront and repent of my arrogance, which was not rooted in intelligence, capability, leadership qualities, or theological acumen. Instead, it was founded on a misunderstanding of the role of the institutional church and its place in our lives. ## Handling the Ordination of Women in the Anglican Communion The issue of women in orders was a significant challenge I faced in the Anglican Church in North America (ACNA). As someone with a catholic-minded approach, I grappled with the ordination of women as deacons and priests, as it deviated from historic Christian practice. Where I was in our local deanery, we had female deacons, but no local female priests. When this began to change, it forced me to consider whether I could live and work in a dual-integrities environment. This led me to consider leaving the ACNA and joining the Anglican Continuum. The Anglican Continuum refers to a group of Anglican jurisdictions that separated from the Episcopal Church and the Anglican Communion beginning in the late 20th century, primarily in response to theological liberalism, liturgical revision, and the ordination of women. However, I also found it difficult to integrate into the more ritualistic and Anglo-Catholic expressions within the Anglican Continuum. Many of the environments I encountered were insular and tightly controlled. In some cases, small congregations operated under the heavy-handed oversight of bishops who adopted a preservationist mindset—more focused on guarding ecclesial identity than fostering mission or pastoral care. While other churches within the broader Continuum did not exhibit these tendencies, my immediate context was marked by rigidity and authoritarianism. My own vestry felt threatened by the constant pressure to affiliate and submit. The question of institutional unity continued to weigh heavily on me, especially as I witnessed several close friends and fellow clergy turning to Roman Catholicism or Eastern Orthodoxy in their search for a more cohesive and historic communion. Eventually, these tensions culminated in a crisis among the bishops overseeing my parish and diocese. The micro-jurisdiction began to fracture, and some bishops even attempted to persuade me to seek full communion with the Orthodox Church. But I chose to remain Anglican, unable to shake my Protestant convictions. ## My Return to ACNA As I searched for counsel I reached out to Bishop Ray Sutton hoping that he would be able to help us resolve our diocese and jurisdiction drama. He offered me (and others) a lifeline through the REC and the ACNA. My tradition 1928 BCP parish would not be a good fit for the C4SO, we would work well and fit culturally into the REC. He offered a path for our bishops to come as well—but I was the only clergyman who decided to join. After completing a thorough background check, many phone calls, submitting academic transcripts, written papers, and undergoing examinations by the Board of Chaplains, I was received by vote of the Standing Committee. ![](https://www.stevemacias.com/wp-content/uploads/2023/02/Ray-Sutton-Steve-Macias-C4SO-ACNA-REC-1024x619.avif)Bishop Sutton with my wife and IThis personal experience made me realize that institutional unity should not be our sole defining characteristic as a Church. The history of the Church reveals that various forms of government have experienced struggles and challenges, yet the Holy Spirit has sustained it through it all. The REC has existed for over a century, remaining faithful to the Anglican formularies, the Book of Common Prayer, and the Articles of Religion. During the ACNA’s formation amid the Episcopal Church’s crisis, the REC became a founding jurisdiction and provided a solid, faithful witness for Anglican identity. \*\*These are my personal views and experiences do not represent the official position of the Reformed Episcopal Church or its Bishops.\*\* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/?share=x) - ### Related Posts - [Who Controls the Future of the Anglican Church in North America](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/) In this video, I discuss my perspective on what I believe will shape the… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… **Categories:** Anglican, Theology, Video **Tags:** ACNA, AMiA, Anglican, Anglican Church in North America, Anglican Continuum, Anglican liturgy, Anglican Mission, Anglican ordination, Anglican priesthood, Anglican realignment, Anglican theology, Anglican tradition, Anglo-Catholic, Bishop Ray Sutton, C4SO, catechist, church history, Church planting, classical Anglicanism, ecclesial unity, ecclesiology, Reformed Episcopal Church, Thirty-Nine Articles, Todd Hunter --- ### [Through Old Eyes](https://0.0.0.0/through-old-eyes/) **Published:** July 23, 2025 **Author:** Steve Macias **Content:** **Growing Up with Glasses and an Eye Injury** I visited the optometrist this week for the first time in a few years. Just a routine appointment since I’ve worn glasses for over thirty years—ever since an eye injury as a toddler. My life, in many ways, has been lived through lenses. ![](http://www.stevemacias.com/wp-content/uploads/2025/07/Steve-Macias-Young-770x1024.avif)\#image\_title## Through New Eyes – James B. Jordan One of the most formative books I’ve ever read is [*Through New Eyes* by James B. Jordan](https://amzn.to/46nliR0 "Through New Eyes by James B. Jordan"). In it, Jordan explores how the Bible teaches us to see the world symbolically and theologically—to read creation itself as a kind of divine language. That idea resonated with me because I’ve quite literally *seen* the world differently since I was three years old. My injured right eye has always filtered the world with distortions—blurry, tinted, off-balance. So the phrase “rose-colored glasses” has never felt like just a metaphor to me; it’s been a real, lived experience. I’ve known since childhood that our vision—our frame—changes everything. Jordan’s book helped me understand that this was also spiritual. The way we frame reality, the lenses we inherit or choose, deeply affect how we interpret everything: Scripture, nature, suffering, even ourselves. As a kid, those optometrist visits were part of the rhythm of life. Getting a new pair of glasses was always exciting—partly because I was hard on them. In elementary school, it was baseballs or roughhousing that would break them. Later, it was falling asleep with them on, or carelessly tossing them on a couch. I’ve had name-brand frames, off-brand backups, and contact lenses that never quite worked. Today, I keep it simple: order online, reimburse myself with my HSA, and keep backups in case one pair goes rogue. But behind the routine is a story that shaped not just my vision—but my sense of self. ### A Cat, a Scratch, a Lifetime of Glasses The injury happened when I was just three years old—the same age as my own son Ambrose now. My dad was doing a side job, pouring concrete for a homeowner on the outskirts of Sacramento. My mom stopped by briefly and then left me with my dad. That’s when I saw the cat. It was probably feral, a stray lurking around the property. I followed it into the bushes and reached toward it. In a flash, it swiped at my face, clawing directly across my right eye. I don’t remember the pain, just the shock and the scream. My dad scooped me up in a panic—without a car, without a plan—and somehow got me to the hospital. My next clear memory is the bandage over my eye, and my Aunt Marie bringing me pink popcorn. The scratch had nearly drained my eye, and the doctors had to stitch the cornea. Pigment from the iris stained the cornea, and the shape of my eye was forever changed—peaked and misshapen from the wound. I never wore the post-op patch like I was supposed to, and from that moment on, glasses became a constant companion. ### More Than Just a Look There’s a cultural trope that smart people wear glasses. And maybe, as a kid, I embraced that myth as a coping mechanism. I grew up as a Power Rangers kid, but I didn’t see myself as the red or green Power Ranger—I was Billy, for Halloween I dressed as the blue one. He wore glasses. He was the smart one. So maybe I leaned into that identity, even as I wrestled with what it meant to be seen differently. I was in the \*gifted\* program in my school, but I often wondered if people thought I was smart because of my glasses since I always felt like I wasn’t *really* gifted. I’ve always had major imposter syndrome—even as a kid. I wondered If they saw the glasses and assumed. The injury had affected my depth perception and balance. I struggled in sports, especially with those giant plastic frames slipping down my nose or getting wedged under a batting helmet. Lots of strike outs. I never felt quite at home or particularly adept. But I would’ve been farsighted either way, glasses were always going to be part of my life, as evidenced by the prescription in my uninjured eye. And yet, not wearing them wasn’t really an option. I couldn’t see the board, the screen, or the other side of the room. I once left my glasses in a mailbox during a summer water fight and forgot they were there for weeks—until the mailman handed them back to my mom. In high school, I tried contacts, but they irritated my scarred cornea so badly I gave up. ### Crooked Frames and Quiet Resolve We didn’t always have money for new glasses. Sometimes they’d be JB-welded together by my dad, or taped up with a thick wad of scotch tape. I can still remember the humiliation of wearing crooked glasses in school pictures or struggling to fix them without being able to see well enough to find the screw. When I left home at 19, I did so with a pair of glasses on their last leg—literally. One arm had broken off, and I once drove from Tucson to Los Angeles with them balanced on one ear. But I made it. Later, while working at the State Capitol, I had the best vision insurance of my life. I finally saw high-resolution images of my eye’s internal damage. The ophthalmologist warned me that the pressure in that eye might get worse with age, but for now, it’s stable. I still remember the optician looking up my insurance and saying, “Actually… you can have *anything* you want.” After years of picking from the cheapest drawer of black or gray plastic, I walked out with designer frames and every upgrade imaginable. I wore those with pride for years. The week I was scheduled to preach my first “pastoral search” sermon at Saint Paul’s in Los Altos—my now-home church—those glasses broke. A screw popped out just as I pulled to the church that very morning, maybe from one of my kids, or maybe because I fell asleep holding them. I had to preach without being able to read my notes, squinting at the Prayer Book, half-blind but somehow making it through on memory. There was always a hope that one day I’d get my eyes “fixed.” I went in for a LASIK consultation years ago, only to be told I wasn’t a candidate. The damage was too severe. Still, I hold out hope that technology might one day restore some of the vision in my right eye. Maybe one day I’ll see color correctly in both eyes, or experience true binocular vision. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/through-old-eyes/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/through-old-eyes/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/)https://youtu.be/Y0-TMQo6B9w PDF: Chapter 3 - Symbolism and WorldviewDownload Symbolism is not some secondary concern, some… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… **Categories:** Religion & Spirituality --- ### [My Big Fat English Church](https://0.0.0.0/my-big-fat-english-church/) **Published:** July 20, 2025 **Author:** Steve Macias **Excerpt:** Many of the traditions, texts, and theological foundations we associate with Protestantism—from the King James Bible to hymnody and classical education—can be traced back to the Anglican Church. In this post, we explore how Anglicanism has quietly shaped American Christianity, public worship, and even social reform, showing why it remains one of the most influential streams of the Protestant tradition. **Content:** In the movie *My Big Fat Greek Wedding*, the father of the bride Gus Portokalos shows his misplaced confidence in Greek culture by proudly declaring: > “Give me a word—any word—and I’ll show you how the root of that word is Greek.” The father, played by the late Michael Constantine, gives ridiculous and often farfetched etymologies for a word’s Greek orgins. One of the most memorable examples is when he claims that the Japanese word *kimono* comes from the Greek word for winter, **χειμώνας** (*cheimónas*). Is there any truth to this? Absolutely not. *Kimono* is a Japanese word that literally means “thing to wear” (*ki* = wear, *mono* = thing) and has no etymological connection to Greek. That said, Greek has had a significant influence on the English language—especially in academic fields. While only about 5–10% of English vocabulary comes directly from Greek, its impact is especially strong in science, medicine, philosophy, and theology, where Greek roots form the basis for thousands of terms. ## Give Me a Denomination—Any Denomination—and I’ll Show You How It’s Anglican This kind of outsized cultural influence reminds me of Anglicanism’s role in broader American Protestant culture. Everything we love about historic American protestantism is traced back to an English (Anglican) root. This is why **Anglicanism is our Windex.** In *My Big Fat Greek Wedding*, the Greek family also swears by Windex—it’s their cure-all for everything from rashes to stubborn stains. In a similar way, Anglicanism seems to show up everywhere in Protestant tradition, quietly shaping more than most people realize. The English Bible, public liturgy, hymnody, university model of education, and the major reform movements of the 18th and 19th centuries all point to the Church of England as a primary source of Protestant culture. It may not always bear the Anglican name on the surface, but follow the roots deep enough, and you’ll find they lead back to Canterbury. ### The English Bible and the Vernacular Tradition The Reformation in England produced some of the earliest and most influential vernacular translations of Scripture. William Tyndale, though martyred in 1536, laid the linguistic groundwork for what would eventually become the King James Bible (1611)—a translation that defined English-speaking Protestantism. Over 80% of the KJV’s New Testament text was borrowed directly from Tyndale. Both Tyndale and the KJV translators operated within the ecclesiastical framework of the Church of England. It is hard to overstate the influence of this Bible on American (and Global English-speaking culture). ### The Liturgy and Public Worship The Book of Common Prayer (1549, revised in 1552, 1559, and 1662), compiled by Archbishop Thomas Cranmer, not only shaped Anglican worship but became the model for liturgical order across the English-speaking Protestant world. Familiar English phrases such as *“Dearly beloved, we are gathered here today”*, “ashes to ashes, dust to dust”, and “O God, our help in ages past…”, come directly from this tradition and its English translation choices. The BCP provided a structured, theologically rich form of worship that emphasized Scripture, sacrament, and congregational participation—practices now found in many Protestant denominations. ### Education and the Formation of Christian Minds Institutions like Oxford and Cambridge, long associated with the Church in England, were instrumental in shaping generations of Christian thinkers, clergy, and reformers. Lots of Catholic countries had universities, yet the English tradition of these universities stands out. It was from these institutions that figures like John Wycliffe, and William Tyndale emerged. The modern Classical Christian education movement owes a significant debt to the Anglican intellectual tradition. Figures such as Thomas Arnold—headmaster of Rugby School and priest in the Church of England—helped define 19th-century ideals of moral and intellectual formation. In the 20th century, Dorothy Sayers, an Anglican scholar, articulated the now-famous “Trivium” model in her essay “The Lost Tools of Learning”, which has become foundational in modern classical school curricula. Likewise, C.S. Lewis, a devout Anglican and Oxford professor, contributed a compelling defense of classical learning, moral imagination, and Christian formation in works like The Abolition of Man and Mere Christianity. The Anglican legacy is evident in the structure and soul of the Classical Christian school movement today. --- ### Hymnody and Church Songs Anglicanism has produced some of the most enduring voices in Protestant hymnody. **I**saac Watts, often called the father of English hymnody, and William Cowper both emerged from the English tradition. The Wesley brothers, who formed the Methodist movement, were Anglican priests whose hymns remain central to Protestant worship across denominations. Their hymns are marked by doctrinal depth and congregational singing. Amazing Grace, When I survey the Wondrous Cross, Hark! The Herald Angels Sing, The Church’s One Foundation — are among the Anglican hymns that have crossed into nearly every denomination’s hymnal. ### Evangelism and Preaching The Anglican Church gave rise to one of the most dynamic evangelical figures of the 18th century: George Whitefield. A graduate of Oxford and ordained in the Church of England, Whitefield became a key figure in the First Great Awakening in both Britain and America. His preaching to massive outdoor crowds influenced generations of evangelicals, laying the groundwork for American Christianity’s growth and stability. But the list of respected Anglican preachers is long… but it is worth mentioning Charles Simeon, JC Ryle, Henry Martyn, Samuel Ajayi Crowther, Hudson Taylor, Roland Allen, David Livingstone, Samuel Azariah, Leslie Newbigin and even more modern leaders like John Stott. --- ### Social Reform and Moral Witness The Anglican tradition also played a key role in the development of modern social conscience commonly called “social justice.” English legacy in leading justice issues goes way back. St. Anselm of Canterbury Anselm openly opposed slavery at the Council of Westminster in 1102, he condemned the slave trade in England, specifically denouncing the practice of selling English people into slavery abroad, marking one of the first formal ecclesiastical condemnations of the slave trade in Western Europe. And it was William Wilberforce, a devout Anglican and Member of Parliament, led the movement to abolish the British slave trade in 1807. His work was shaped by the evangelical Anglican “Clapham Sect” and supported by figures like John Newton, former slave trader and writer of *Amazing Grace*. Anglican moral theology—grounded in natural law, Scripture, and church tradition—helped shape the ethical culture of the English-speaking world, from the Magna Carta in 1215 (influenced by Archbishop Stephen Langton) to abolitionist movements in the 19th century. ### Anglican Roots in American Christianity The Anglican Church was not only the established church of England but also played a foundational role in early American religious life. George Washington was a lifelong Anglican. Many colonial charters were granted under Anglican auspices, and the Episcopal Church—the American continuation of Anglicanism. 11 U.S. Presidents openly identified as Episcopalian—making it the most common religious affiliation among American presidents, historically speaking. Even the Presbyterian tradition has Anglican roots. John Knox, often regarded as the founder of Scottish Presbyterianism, was ordained as a priest in the Diocese of Diocese of St Andrews and licensed by the English Church (He also served as one of the royal chaplains) and served in English congregations (and even offered English bishoprics) before returning to Scotland. The very idea of a nationally reformed Protestant church, with uniform liturgy and state backing, was inspired by what Knox saw in the Church of England under Edward VI. ### A Shared Inheritance This is not to suggest that all Protestant movements are simply derivatives of Anglicanism. But it is to recognize that the English Church—especially during the Reformation and post-Reformation periods—became a kind of cultural and theological center of gravity for the Protestant world. So the next time you read the King James Bible, sing a Wesley hymn, or listen to a sermon rooted in Scripture and moral clarity—remember that these gifts often flow from the well of Anglican tradition. In short: Give Me a Denomination—Any Denomination—and I’ll Show You How It’s Anglican ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/my-big-fat-english-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/my-big-fat-english-church/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… **Categories:** Anglican, Anglophile, Classical Education, Religion & Spirituality, Social Justice, Theology **Tags:** Anglican, Anglican hymnody, Anglican influence on Protestantism, Anglican liturgy, Anglican missions, Anglican moral theology, Anglican preaching, Anglican Reformation, Anglican roots of American Christianity, Anglican social reform, Anglicanism, Book of Common Prayer, C.S. Lewis, Church of England, Clapham Sect, Classical Christian Education, Dorothy Sayers, English Bible history, English Reformation, Episcopal Church history, Evangelical Anglicanism, George Whitefield, Isaac Watts, John Knox, King James Bible, My Big Fat Greek Wedding, Thomas Cranmer, Wesley hymns, William Wilberforce --- ### [Honoring John MacArthur and the Gospel That First Reached Me](https://0.0.0.0/honoring-john-macarthur-and-the-gospel-that-first-reached-me/) **Published:** July 14, 2025 **Author:** Steve Macias **Excerpt:** John MacArthur’s The Gospel According to Jesus was the first Christian book I read—before I even owned a Bible. **Content:** ## Lord of My Youth John MacArthur’s [*The Gospel According to Jesus* ](https://amzn.to/3GBLyg6)was the first Christian book I ever read—before I even owned a Bible. At 16, I was loaned a copy by my friend Moisés, and it shaped my earliest understanding of Christ, salvation, and discipleship. John MacArthur, pastor of Grace Community Church, died Monday, July 14th at the age of 86. ## A Personal Beginning On the occasion of Pastor MacArthur’s passing, I want to highlight three ideas from that book—that remain true even though I am on my “Anglican Way” today. ## 1. Discipleship Is Not Optional > “Slavery to Christ is not a minor or secondary feature of true discipleship. This is not merely symbolic or illustrative language devoid of any literal sense. It is exactly how Jesus Himself defined the ‘personal relationship’ He must have with every true follower (John 12:26; 15:20).” > > — *The Gospel According to Jesus*, p. 32 As an Anglican, I now see how deeply this aligns with our own theology. In the *Book of Common Prayer*, we pray each morning His “…service is perfect freedom…” This paradoxical line originates with St. Augustine and is a favorite among classical Christians. It affirms that serving God—being bound to Him—is the truest freedom. Similarly in Baptism, we’re asked: Wilt thou be baptized in this Faith? Answer. That is my desire. Minister. Wilt thou then obediently keep God’s holy will and commandments, and walk in the same all the days of thy life? Answer. I will, by God’s help. Faith and obedience are not opposed, but united in and enabled by Christ. ## 2. Discipleship Is the Gospel > “When Jesus called disciples, He carefully instructed them about the cost of following Him. Halfhearted people who were not willing to make the commitment did not respond.” > > — *The Gospel According to Jesus*, p. 219 For him, the call to follow Jesus was never merely about making a profession of faith—it was about becoming a disciple in the full Hebrew sense: one who learns from, follows, and submits to the Master — for Christians, Lord Jesus. He appeals to the British Anglican pastor Rev. John Stott, to drive this point home. Quoting Stott, MacArthur includes: > *“The Christian landscape is strewn with the wreckage of derelict, half-built towers—the ruins of those who began to build and were unable to finish. For thousands of people still ignore Christ’s warning and undertake to follow him without first pausing to reflect on the cost of doing so. The result is the great scandal of Christendom today, so-called ‘nominal Christianity.’”* > — John Stott, as cited in *The Gospel According to Jesus*, p. 220 ![](https://www.stevemacias.com/wp-content/uploads/2025/07/JRWS-2-1280x908-1-1024x726.avif)**The** **Rev. John Stott (1921-2011)**Stott, who served as Rector of All Souls Church in London and was one of the most influential Anglican evangelicals of the 20th century, powerfully warned against the superficiality that infects much of modern Christianity. His critique of “nominal Christianity”—a faith that is respectable but not sacrificial—resonates deeply with MacArthur’s own concerns about “easy-believism.” In both traditions, the call remains the same: “Come, follow Me.” ## 3. Salvation Changes Everything > “This is the purpose of salvation: to transform an individual completely. Genuine saving faith changes behavior, transforms thinking, and puts within a person a new heart.” > > — *The Gospel According to Jesus*, p. 106 In his clear and courageous way, John MacArthur pressed modern evangelicals to remember that salvation is not merely about escaping hell but about how Christ is transforming everything. Thus the Christian who has been saved should be transformed and likewise the families, the churches, and the various spheres of life they interact with—should also be touched by this gift of salvation. This emphasis on real-life transformation mirrors what N.T. Wright so often proclaims in his resurrection theology. Wright argues that Jesus’ resurrection marks a tangible change in the world and in us: > “The resurrection is one of those uncomfortable things that comes out of the realm of faith and insists on being treated as part of the realm of history… something has happened in the world of the first century. As a result of which, the world turned out to be a different place.” > — *N.T. Wright, Does Jesus’ Resurrection Change Anything?* ![](https://www.stevemacias.com/wp-content/uploads/2025/07/NT-Wright-1024x576.avif)The Rt. Rev. N. T. WrightWright and MacArthur didn’t always see eye to eye. Their differences on NPP and justification were sometimes sharp. Yet here they stand together: both understood that a truly “living faith” must be “lived out” by obedience in the world. ![](https://www.stevemacias.com/wp-content/uploads/2025/07/John-MacArthur-1024x512.avif)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/honoring-john-macarthur-and-the-gospel-that-first-reached-me/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/honoring-john-macarthur-and-the-gospel-that-first-reached-me/?share=x) - ### Related Posts - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… **Categories:** Theology **Tags:** books, ministry --- ### [Reflections from the Flannery Abroad Conference in London](https://0.0.0.0/reflections-from-the-flannery-abroad-conference-in-london/) **Published:** July 10, 2025 **Author:** Steve Macias **Excerpt:** Fr. Steven Macias reflects on his presentation at the Flannery Abroad conference in London, exploring how Flannery O’Connor and Charles Williams use the grotesque as a pathway to grace through a medieval Christian lens of suffering, coinherence, and redemption. **Content:** This summer I had the great privilege of presenting at the *Flannery Abroad* Conference in London, held in celebration of Flannery O’Connor’s centenary. Nearly 100 scholars, writers, and teachers gathered at Fordham University’s London campus to explore O’Connor’s spiritual imagination and global legacy. The event was hosted by the Curran Center for American Catholic Studies, with support from Georgetown University, Loyola Chicago’s Hank Center, and the Flannery O’Connor Trust. My panel, held Saturday morning, was titled **“The Sacred and the Grotesque: The Medieval Spirituality of Flannery O’Connor and Charles Williams.”** I spoke alongside: - **John Paul Heil**, who presented on *Martin Mosebach and the Sacramental Imagination* - **Fr. Damian Ference**, on how reading O’Connor and traveling abroad disorients and reorients the Christian imagination - **Craig Martell**, on O’Connor’s embrace of Carmelite spirituality ![](https://www.stevemacias.com/wp-content/uploads/2025/07/Panelists-Fr-Steven-Macias-Fr-Damian-Ference-John-Paul-Heil-and-Craig-Martell-discuss-Flannery-OConnors-medieval-spirituality-and-redemptive-grotesque-at-Fordham-London-1024x882.avif)\#image\_titleTogether, our conversation wove together threads of Catholic mysticism, Anglican aesthetics, and literary theology, suggesting that O’Connor’s grotesque characters are, in fact, icons of God’s disturbing grace—very much in the tradition of medieval spirituality and the Inklings’ vision of divine intrusion. In my own remarks, I explored how both O’Connor and Charles Williams (the least known of the Inklings) see the grotesque not merely as literary flourish, but as an unveiling of divine order. I argued that their respective visions share a sacramental view of creation, where even the bizarre and brutal moments serve as occasions for grace. Williams’ “co-inherence” and O’Connor’s “violent grace” intersect in their willingness to show that God’s mercy often arrives in unsettling form. **My Paper focused on these ideas:** 1\. **Medieval Roots of Redemption** Both Flannery O’Connor and Charles Williams draw from a medieval Christian vision—where suffering, wounds, and the grotesque are not obstacles to grace, but its very channels. **2. The Grotesque as Christological** Just as Christ descended into death and hell to redeem humanity, O’Connor’s grotesque characters often undergo violent or disturbing experiences that open the door to grace. **3. Charles Williams & Co-inherence** Williams’ theology of *co-inherence* teaches that we bear one another’s burdens mystically—redemptive suffering is shared, not isolated. This gives a spiritual logic to grotesque fiction. 4\. **Redemption in Brokenness** Both writers insist that salvation doesn’t bypass pain—it works through it. In the end, even the freaks, the failures, and the blind may point us, however dimly, toward Bethlehem’s light. All inspired by my favorite Flannery quote: 🕯️ *“All human nature vigorously resists grace because grace changes us and the change is painful.”* – Flannery O’Connor > [View this post on Instagram](https://www.instagram.com/p/DKmGIZxMiaQ/?utm_source=ig_embed&utm_campaign=loading)[A post shared by Steve Macias (@stevemacias)](https://www.instagram.com/p/DKmGIZxMiaQ/?utm_source=ig_embed&utm_campaign=loading) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reflections-from-the-flannery-abroad-conference-in-london/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reflections-from-the-flannery-abroad-conference-in-london/?share=x) - ### Related Posts - [Flannery Abroad in London (June 2025)](https://0.0.0.0/flannery-abroad-in-london-june-2025/)My proposal for Flannery O'Connor's Centenary at Fordham University London was accepted! My paper compares… - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [How Flannery O’Connor Became My Favorite Author](https://0.0.0.0/how-flannery-oconnor-became-my-favorite-author/)First Encounter with Flannery O’Connor I first encountered Flannery O’Connor in high school when Wise… **Categories:** Classical Education, Theology **Tags:** Anglo-Catholicism, books, Charles Williams, Christian grotesque, Descent into Hell, Flannery O’Connor, Medieval spirituality, Sacramental worldview, Wise Blood --- ### [Come Sing With Us: Choir Camp at Lake Almanor](https://0.0.0.0/come-sing-with-us-choir-camp-at-lake-almanor/) **Published:** July 6, 2025 **Author:** Steve Macias **Content:** Just a few days ago, the team at St. Andrew’s posted a video from this year’s Choir Camp promo—and yes, that’s me on camera doing what I love: inviting young people to encounter the beauty of God through sacred music, worship, and friendship. > [View this post on Instagram](https://www.instagram.com/reel/DLqZHj0SjDm/?utm_source=ig_embed&utm_campaign=loading)[A post shared by store\_standrewsalmanor (@store\_standrewsalmanor)](https://www.instagram.com/reel/DLqZHj0SjDm/?utm_source=ig_embed&utm_campaign=loading) 🎥 [Watch the Instagram video here »](https://www.instagram.com/reel/DLqZHj0SjDm/) As both a priest and a headmaster, I’ve seen how much a single week like this can shape a Christian’s life. Set against the backdrop of Lake Almanor’s beauty, this camp offers choristers the opportunity to: - Learn and sing rich Anglican liturgical music - Participate in daily Morning and Evening Prayer - Build lifelong friendships with faithful mentors and peers - Sailing and Tubing on the Lake It’s a week filled with laughter, learning, and liturgy. And registration is still open! **Register now** at [givebutter.com/ChoirCamp2025](https://stpaulsanglicanchurch.us18.list-manage.com/track/click?u=18d3334dfd4fff09c2d248b7a&id=cd668f888e&e=aa7862ab14) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/come-sing-with-us-choir-camp-at-lake-almanor/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/come-sing-with-us-choir-camp-at-lake-almanor/?share=x) - **Categories:** Theology --- ### [What Readers Are Saying About Reformed Monasticism](https://0.0.0.0/what-readers-are-saying-about-reformed-monasticism/) **Published:** June 25, 2025 **Author:** Steve Macias **Content:** A few years back I published *Reformed Monasticism: The Influence of English Asceticism on Prayer Book Spirituality* on Amazon and I’ve been encouraged by the thoughtful responses from readers around the world. What began as a short study on the continuity between the ascetic spirit of the English monastic tradition and the spirituality of the Prayer Book has sparked meaningful conversation about Anglican identity and spiritual discipline. ![](https://www.stevemacias.com/wp-content/uploads/2025/06/Steve_Macias_Goodreads-1024x482.avif)\#image\_titleHere are a few reviews that stood out to me: > “This short little book is a great intro to the idea of monasticism in an Anglican context. I especially appreciated the footnotes and references to primary sources.” > — *Cosmo Lang, Goodreads* > “Steve Macias’ excellent short pamphlet shows how the Book of Common Prayer negotiated the acceptance of pre‑Medieval forms of asceticism in a post-Reformation world. If Anglicanism is catholic without being Roman, evangelical without being Reformed, and Reformed without being Puritan, this short work helps explain how and why.” > — *Miles Smith, Goodreads* > “An excellent introduction to the historical roots leading to the Book of Common Prayer. A must-read for those interested in how classical Anglicanism balances discipline and devotion.” > — *Matthew, Goodreads* ![](https://www.stevemacias.com/wp-content/uploads/2025/06/Review-Steve-Macias-Books-1024x497.avif)\#image\_titleIf you’ve read *Reformed Monasticism*, I’d be honored if you’d consider leaving your own review on [Goodreads](https://www.goodreads.com/en/book/show/60002039-reformed-monasticism) or [Amazon](https://www.amazon.com/dp/B09QHX56GH). And if you haven’t read it yet, you can [get a copy here](https://www.amazon.com/dp/B09QHX56GH). Or email me to ask for a copy. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/what-readers-are-saying-about-reformed-monasticism/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/what-readers-are-saying-about-reformed-monasticism/?share=x) - ### Related Posts - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Postmillenialism as the Historic Reformed Position](https://0.0.0.0/postmillenialism-as-the-historic-reformed-position/)On March 4, 1971, Dr. RJ Rushdoony wrote this introduction of J. Marcellus Kik's An… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Boosk --- ### [Key Differences Between Anglican and Episcopal Churches in America](https://0.0.0.0/key-differences-between-anglican-and-episcopal-churches-in-america/) **Published:** June 25, 2025 **Author:** Steve Macias **Content:** ## *What’s the difference between the Episcopal Church and the Anglican Church?* One of the most frequent questions I get as an Anglican priest in California is, *“What’s the difference between the Episcopal Church and the Anglican Church?”* While both share roots in the Church of England, the [Anglican Church in North America (ACNA)](http://www.anglicanchurch.net "Anglican Church in North America (ACNA)") and [The Episcopal Church (TEC)](https://www.episcopalchurch.org "The Episcopal Church (TEC)") have diverged significantly over the last few decades. From theology and liturgy to social issues and global affiliations, the contrast between these two Anglican provinces is more than symbolic, but point to a deeper divide among what it means to be a prayerbook Christian of the English tradition. In this blog, I’ve chosen 5 differences between the Episcopal and Anglican Churches, that help people understand why these two churches are not able to be one denomination. **While there may be individual parishes and members who do not align with the contrasts presented below, the comparisons are based on official statements and widely accepted teachings within each denomination.** ## 1. View of Scripture **ACNA View:** embraces a more traditional view of Scriptural authority. > “*We confess the canonical books of the Old and New Testaments to be the inspired Word of God, containing all things necessary for salvation, and to be the final authority and unchangeable standard for Christian faith and life.*“ > > [Source: Fundamental Declarations of the Province](https://bcp2019.anglicanchurch.net/wp-content/uploads/2021/02/tr1213Fundamental-Declarations-of-the-Province.pdf "Fundamenal Declarations of the Province") **Episcopal** **View**: allows for broader interpretive latitude and represents a theological liberal view of Scripture. > “Because Episcopalians understand holy scripture to be at once inspired by God yet the work of human authors, editors, and compilers, we embrace the notion that the Bible contains all things necessary to salvation—but that not everything contained in the Bible is necessary to salvation. Episcopalians believe the Holy Spirit guides us in our continually growing understanding of the Scriptures… Our dynamic relationship with the Word of God and our experience of faith overtime result in varying interpretations of scripture. The revelation of God in Christ calls us, therefore, to participate in our relationship with God and one another in a manner that is at once faithful, loving, lively, and reasonable. As Christians, we look to our own Scripture for insight about God. We also understand that wisdom can be found in the scriptures and teachings of other religions.” > > [Source: Holding Difference Together – The Episcopal Church ](https://www.episcopalchurch.org/wp-content/uploads/2024/08/EIR-Holding-Difference-Together.pdf?utm_source=chatgpt.com "Holding Difference Together - The Episcopal Church ") ## 2. Sexual Ethics **ACNA View**: defines marriage as between a man and a woman, explicitly opposing same-sex marriage. > “The Anglican Church in North America affirms our Lord’s teaching that Holy Matrimony, > commonly called a Sacrament (Article 25 and ACNA Catechism 124-125), is a lifelong covenant > between one man and one woman, binding both to self-giving love and exclusive fidelity” > > Source: **Episcopal View:** affirms LGBTQ+ in canon law, rites, and public statements. > “Today in The Episcopal Church, discernment for the ministries of bishop, priest, deacon, and lay leadership is open to all without discrimination. We celebrate and give thanks for the beauty, strength, and sacred worth of LGBTQ+ leaders across all contexts and callings… > > …in the summer of 2015, just five days after the Supreme Court of the United States ruled that same-sex couples had the legal right to marry, General Convention voted to amend the canons of The Episcopal Church that regulate [marriage](https://www.episcopalarchives.org/cgi-bin/acts/acts_resolution.pl?resolution=2015-A036), permitting any couple the rite of Holy Matrimony.” > > Source: ## 3. Ordination of Women **ACNA View:** “Dual Integrity” some diocese allow female deacons; some dioceses allows females in priesthood; constitution explicitly bans women bishops. Some diocese have male-only orders for deacons and priests (e.g.[ REC Dioceses](https://rechurch.org/dioceses.html " REC Dioceses")). > “To be a suitable candidate for the episcopate, a person must: > …Be a male Presbyter at least 35 years old;” > > “The Province shall make no canon abridging the authority of any member dioceses or networks (whether regional or affinity-based) and those dioceses banded together as jurisdictions with respect to its practice regarding the ordination of women to the diaconate or presbyterate.” > > source: **Episcopal View:** Has ordained women as deacons and priests since the 1970s and as bishops since 1989 and mandates equality in every order. > “The provisions of these canons for the admission of Candidates, and for the Ordination to the three Orders: Bishops, Priests and Deacons shall be equally applicable to men and women.” > > Source: [https://www.episcopalarchives.org/cgi-bin/acts/acts\_resolution-complete.pl?resolution=1976-B005](https://www.episcopalarchives.org/cgi-bin/acts/acts_resolution-complete.pl?resolution=1976-B005) ## 4. Book of Common Prayer **ACNA** **view**: Introduced the *2019 BCP*, which claims roots in 1662 prayerbook tradition but also allows the use of historic prayerbooks such as the American 1928 BCP. Link: [2019 Book of Common Prayer ](https://bcp2019.anglicanchurch.net/) **Episcopal view**: Uses the *1979 BCP*, featuring liturgical modernization and inclusive and non-gendered language and occasional services for progressive figures. Link: [1979 Book of Common Prayer](https://www.episcopalcommonprayer.org/existing-liturgies1.html "1979 Book of Common Prayer") ## 5. Global Anglican Relations **ACNA View**: In communion with *[GAFCON](https://www.gafcon.org/ "GAFCON")* and the Global South, independent of Canterbury recognition—but represents 85% of active Anglicans based on Sunday attendance. ([source](https://americananglican.org/what-portion-of-the-anglican-communion-does-gafcon-and-the-gsfa-represent/?utm_source=chatgpt.com "source")) The “Global South” of Anglicanism is a coalition of provinces from countries such as Nigeria, Uganda, Kenya, Rwanda, South Sudan, Myanmar, and parts of South America, which rejects Canterbury as the Communion’s defining center. The ACNA, though not officially recognized by Canterbury, is considered by these provinces to be the legitimate Anglican presence in North America. Link: [the Kigali Statement](https://americananglican.org/gafcon-kigali-statement-release/ "the Kigali Statement") **Episcopal Church:** Maintains official ties to Canterbury. Member of the Anglican Communion—a relatively recent development of the 19th century, a voluntary association of national churches in communion with the Archbishop of Canterbury, who serves as a symbolic figure of unity rather than a governing authority. > “The Anglican Episcopal family comprises tens of millions Christians who are members of 46 different Churches.” List of member churches: While the Episcopal Church retains full recognition within the structures of the Anglican Communion (such as the Lambeth Conference, Anglican Consultative Council, and Primates’ Meetings), its actions—especially regarding sexuality and marriage—have led to impaired or broken communion with many Global South provinces. > “Impaired relations between some provinces were made plain by the absence of three Anglican provinces at ACC-18. Leaders of the provinces of Nigeria, Uganda and Rwanda have not participated in the Instruments of Communion for at least 15 years because of their objections to some provinces’ ordination of openly gay and lesbian clergy and adoption of marriage rites and blessings for same-sex couples.” Link: [Global South archbishops reject Welby’s leadership role, vow to ‘re-set’ Anglican Communion](https://episcopalnewsservice.org/2023/02/20/global-south-archbishops-reject-welbys-leadership-role-vow-to-re-set-anglican-communion/ "Global South archbishops reject Welby’s leadership role, vow to ‘re-set’ Anglican Communion") ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/key-differences-between-anglican-and-episcopal-churches-in-america/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/key-differences-between-anglican-and-episcopal-churches-in-america/?share=x) - ### Related Posts - [Who Controls the Future of the Anglican Church in North America](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/) In this video, I discuss my perspective on what I believe will shape the… - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… - [Who Controls the Future of the Anglican Church in North America](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/) In this video, I discuss my perspective on what I believe will shape the… **Categories:** Anglican, Religion & Spirituality **Tags:** Anglican, Episcopal --- ### [The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco](https://0.0.0.0/american-anglicanism-began-in-california/) **Published:** June 25, 2025 **Author:** Steve Macias **Excerpt:** The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco **Content:** ## American Anglicanism Began in California. The New World was discovered a short time before Dr. Martin Luther lit the spark which started the Reformation on the Continent. Following Columbus, explorers from many countries in the Old World turn their attention to the new Western World. As each new territory was explored, the area was claimed for both the country from which the explorer came, and for the established Church of that country. South America was claimed for Spain and the Roman Church; Canada and the Louisiana territory were originally claimed for France and also the Roman Church. England was primarily interested in North America and based its claim on the discoveries of John Cabot during the reign of Henry VII. ## Sir Francis Drake and the First English Service in California In 1579, Sir Francis Drake sailed around the Horn in his ship the “Pelican,” later known as the “Golden Hind.” He put in for repairs on the coast of California near where San Francisco now stands. While ashore, the Anglican priest who had accompanied them held a Prayerbook service for the crew. This historic Celtic cross memorializes a Prayer Book service held near Drake’s Bay on St. John the Baptist’s Day, June 24, 1579, by Francis Fletcher, an Anglican priest and chaplain to Sir Francis Drake. **This was the first English language and first Prayer Book service in North America.** ![ Prayer Book Cross (also called Drake’s Cross)](http://www.stevemacias.com/wp-content/uploads/2021/05/san-francisco-prayerbook-cross-anglican-history-1-875x1024.avif) Prayer Book Cross (also called Drake’s Cross)A huge stone cross now stands in Gold Gare Park in San Francisco to commemorate this event. The English did not, unfortunately, attempt to colonize California and it became largely Roman Catholic. In this vintage photo, we see a crowd gathered at the foot of the towering granite cross, which rises more than 60 feet into the foggy California sky. **(On the Reverse)** “First Christian Service in the English Tongue on our Coast. First use of Book of Common Prayer in our Country. One of the first recorded Missionary Prayers on our Continent. *Soli Deo Sit Semper Gloria.*” **(On Base Front)** “Gift of George W. Childs, Esq., of Philadelphia.” ![](https://www.stevemacias.com/wp-content/uploads/2021/05/Historic-photo-Anglican-Cross-California-608x1024.avif)The inscription beneath the image reads: *“A memorial of the service held on the shore of Drake’s Bay about St. John Baptist’s Day, June 24, 1579, by Francis Fletcher, Priest of the Church of England, Chaplain of Sir Francis Drake, Chronicler of the Service.”*## Bishop William Ingraham Kip and the Growth of Anglicanism in California The first Anglican Bishop in California wouldn’t come until Bishop William Ingraham Kip in the middle of the 19th century. In 1853, Kip was chosen to be the missionary bishop to California. He was the 59th bishop of the Protestant Episcopal Church USA, and was consecrated by Bishops Jackson Kemper, Alfred Lee, and William Jones Boone. ![](http://34.223.225.245/wp-content/uploads/2021/05/kip-portrait-by-carlton-861x1024.jpeg)*Wm. Ingraham Kip at St. Paul’s altar (from an 1847 portrait by William Tolman Carlton)*![](https://www.stevemacias.com/wp-content/uploads/2025/06/Bishop-Kip-California-621x1024.avif)\#image\_titleIn 1853, Dr. Kip was chosen to be a missionary bishop for the church in California. There was a tight deadline, and he was urged—by telegrams and other messages—to quickly accept the role, or the church would have to wait another three years to fill the position. He rushed to New York, where the final preparations for his consecration were already in motion. The ceremony happened on October 28, 1853—St. Simon and St. Jude’s Day. His brother-in-law, Bishop Burgess of Maine, gave the sermon, and Bishop Kemper led the service as the chief consecrator. The Anglicans had only two churches in California when he arrived, but quickly grew as immigrants moved West. In three years time, Kip had grown the church enough to become a diocese in its own right. ![](https://www.stevemacias.com/wp-content/uploads/2021/05/Prayerbook-Cross-San-Francisco-718x1024.avif)\#image\_titleStanding tall amid the eucalyptus groves of Golden Gate Park, the Prayer Book Cross is a striking and solemn monument that marks one of the earliest Christian services conducted in English on the North American continent. The Prayerbook Cross is not only a monument to Anglican history, but a reminder of the deep spiritual roots that shaped early America. Have you visited Golden Gate Park and seen this forgotten legacy? Share your thoughts or photos in the comments below. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/american-anglicanism-began-in-california/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/american-anglicanism-began-in-california/?share=x) - ### Related Posts - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [When Teachers Don’t Matter - The Changing Culture of American Colleges](https://0.0.0.0/when-teachers-dont-matter-the-changing-culture-of-american-colleges/)In a recent First Things article, Mark Bauerlein reflects on how the relationship between students and teachers… **Categories:** Anglican, Anglophile **Tags:** Anglican --- ### [Northside Anglican Worship with the 1662 Book of Common Prayer](https://0.0.0.0/northside-anglican-worship-with-the-1662-book-of-common-prayer/) **Published:** June 23, 2025 **Author:** Steve Macias **Excerpt:** Discover authentic Northside Anglican worship using the 1662 Book of Common Prayer. **Content:** The liturgical practice of celebrating Holy Communion at the north side of the altar—often called the “north end” position—is a notable feature of historic Anglican liturgy, especially following the Reformation. This practice has theological, rubrical, and historical roots in the Church of England’s standard use of the 1662 Book of Common Prayer. The 1662 Book of Common Prayer rubric for Holy Communion says, *“And the Priest standing at the north side of the Table shall say the Lord’s Prayer, with the Collect following, the people kneeling.”* ## Origins in the Church of England One original reason for the priest standing at the north side of the Communion table was to help make the service more visible and audible to the congregation. During the Reformation, one of the key goals in reforming the Roman Mass was to ensure that people could “**hear”** the prayers and **“see**” the important actions—especially the breaking of bread and the giving of thanks. When a priest stood facing the east wall of the church (“Ad Orientum” which was traditional in medieval worship), much of what he did—like handling the bread and wine—was hidden from view. In large churches or cathedrals, the sound could also be lost, especially with long choir stalls blocking the way. So Reformers wanted the priest’s actions to be more public and participatory. To fix this, the Puritans and other Reformers in 16th-century England replaced fixed stone altars with wooden tables, which were often moved to the center of the church or to the front where people could gather around. The priest would then stand on the north side of a long rectangular table, facing across it (not toward the congregation or the altar wall), while celebrating Communion. This setup allowed people to better see and hear what was happening. Later when the tables were rotated and placed back against the Eastern wall (Thanks Abp. Laud), the priest remained on the North end. Also notable is the use of real leavened bread rather than wafers, and the administration of the wine to the laity—commonly referred to as “communion in both kinds.” As the Thirty-Nine Articles of Religion affirm in Article XXX, *“The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord’s Sacrament, by Christ’s ordinance and commandment, ought to be ministered to all Christian men alike.”* ![](https://www.stevemacias.com/wp-content/uploads/2025/06/Bread-and-Wine-North-End-Northside-1662-Worship.avif)The late Rev. Dr. Peter Toon described it this way: > “For reformers who were influenced by the Continental Reformation, the minimal revision envisaged by the 1549 Rite was insufficient. So steps were taken to remove altars and replace them with tables and to put the table in that part of the chancel which the congregation could see. Sometimes the long sides of the table faced north and south and sometimes east and west; and the celebrant stood wherever seemed the best place to be seen and heard.” > > Toon, Peter. *The Eucharistic Prayer in the Anglican Tradition.* Preservation Press, 1994. ![](https://www.stevemacias.com/wp-content/uploads/2025/06/Eucharist-1662-Northside-Communion-Rail-Anglican--1024x674.avif)## Biblical Support for North-end Worship? One verse sometimes (perhaps anachronistically) applied to this practice is Leviticus 1:11: “And he shall kill it on the side of the altar northward before the Lord: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar.” The Levitical instruction refers to the location of animal sacrifice in the Tabernacle system, but the north side rubric in the Anglican tradition arose for different theological and ceremonial reasons during the Reformation, particularly to distinguish the Lord’s Supper from the Roman Mass and to emphasize the Table rather than an altar of sacrifice. ![This 17th-century engraving depicts a Eucharistic celebration within a church, aligned visually and theologically with Christ interceding at the right hand of the Father in heaven. The priest stands at the north side of the altar, symbolizing liturgical harmony between earthly worship and the heavenly temple.](https://www.stevemacias.com/wp-content/uploads/2025/06/North-End-North-Side-Anglican-1662-Engraving-.avif)This engraving vividly illustrates a theological basis for a Northside Eucharistic celebration as a participation in the heavenly liturgy. At the top of the image, Christ stands as high priest at the right hand of the Father, surrounded by clouds and angels. He appears in priestly posture, interceding above a heavenly altar, echoing Hebrews 8:1 and Psalm 110:1. Directly below, on earth, a priest celebrates the Eucharist at a north-side position—facing across the altar from the north end, as was common in the 1662 Book of Common Prayer tradition. Theologically, this visual communicates that the liturgy is not just an human act, but a heavenly drama in which the Church on earth joins the worship of the saints and angels. Sursum Corda! The north-side celebration becomes a visible sign of this mystical union, locating the celebrant in a posture that reflects the divine pattern but with one mediator in heaven. ## Dearmer and the North Side Percy Dearmer writing on the issue says: > “I have, however, now come to the conclusion that he should stand before the north part of the altar, mainly because more recent knowledge has resolved the doubt raised by the Lincoln Judgement, which, in a very thorough statement of the case, declared the eastward position a very thorough statement of the case, declared the eastward position throughout the service to be legal, but left the part of the altar undecided. Archbishop Benson took the following view:– The position of the Holy Table had, in 1662, been lawfully changed, but yet the revisers left the old rubric ‘standing at the north side’, although the Tables now stood altarwise, and had no north side in the sense of the rubric; therefore the words ‘at the north side’ are now ‘impossible of fulfillment in the sense originally intended’ (*Lincoln Judgement*, p. 44), and for the priest to stand at the northern part of the front ‘can be regarded only as an accommodation of the letter of the Rubric to the present position of the Table’ “ > > Dearmer, Percy. *The Parson’s Handbook: Practical Directions for Parsons and Others According to the Anglican Use*. 11th ed., Oxford University Press, 1913. ![Priest Anglican Celebrating Northside Northend Table](http://www.stevemacias.com/wp-content/uploads/2025/06/1-northside-north-end-anglican-1662jpg-2-1024x784.avif)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/northside-anglican-worship-with-the-1662-book-of-common-prayer/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/northside-anglican-worship-with-the-1662-book-of-common-prayer/?share=x) - ### Related Posts - [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/)The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Anglican, Theology **Tags:** Anglican, BCP --- ### [The Churching of Women in the Anglican Tradition](https://0.0.0.0/the-churching-of-women-in-the-anglican-tradition/) **Published:** June 2, 2025 **Author:** Steve Macias **Content:** Sunday at Saint Paul’s, we had the joy of “churching” a new mother, and it was such a beautiful reminder of how our Anglican tradition cherishes both birth of new covenant children and the vocation of motherhood. If you’ve never witnessed a churching service—or are curious about what it really means—here’s a friendly, Anglican (or, to be more precise, Reformed Episcopal) take on it. ## What Is “Churching of Women”? First things first: churching is **not** a “purification” rite—pregnancy is a normal physiological process & is never a pathology. In 1988, Pope John Paul II said it beautifully: > “Motherhood involves a special communion with the mystery of life, as it develops in the woman’s womb. The mother is filled with wonder at this mystery of life, and “understands” with unique intuition what is happening inside her. In the light of the “beginning”, the mother accepts and loves as a person the child she is carrying in her womb.” (*Mulieris Dignitatem*) At its heart, it’s a ceremony of thanksgiving that welcomed a new mother back to church. In the Prayerbook is it also called, “The Thanksgiving of Women after Child-birth” Childbirth was once much more dangerous for both mother and child and this tradition reflected the realities of life. In our parish last week, mom, dad, baby and family (grandparents!) all gathered in the nave of the church as the liturgy began with a responsive psalm reading. Then as the priest, I placed the end of my stole in her hand and led her to the altar rail. As we processed, I prayed the traditional: “Enter into the temple of God, adore the Son of the blessed Virgin Mary, who gave you fruitfullness of offspring.” At the front of the church, she kneels and the priest prays: > “FORASMUCH as it hath pleased Almighty God, of his goodness, to give you safe deliverance, and to preserve you in the great danger of Child-birth; you shall therefore give hearty thanks unto God…” After another set of responsive prayers, > O Lord, save this woman thy servant; > > ℟. **Who putteth her trust in thee.** > > Be thou to her a strong tower; > > **℟. From the face of her enemy**. > > Lord, hear our prayer. > ℟. **And let our cry come unto thee** I used the aspergillum to sprinkle her with Holy Water and then prayed over her and her child. The prayers explicitly connect childbirth to God’s providential care: > “…We give thee humble thanks for that thou hast been graciously pleased to preserve, through the great pain and peril of child-birth…” Historically, you might have seen language about “purification” under the Old Law—think the Virgin Mary presenting Jesus at the Temple on Candlemas. But in the historical Christian understanding, there is not any sense that a woman has become “unclean” by giving birth. Instead, we’re simply echoing that same ancient moment of praise when Mary and Joseph brought our Lord into the sanctuary. In other words, when she knelt at the altar rail last Sunday, she wasn’t seeking to be “cleansed”—she was pausing to lift her heart in gratitude and to receive a blessing. **It is also a public display of what our church values—we love the family, we honor motherhood.** ## Why Do We “Church” a Woman? 1. **Historically a Time of Rest and Healing:** The Church has long recognized that a mother needs time to recover after childbirth and she should be relieved of her “labors” at home, too. It is common today to speak of family leave after giving birth, but the church has recognized this reality for two Millenia. Canonically (according the church rules) a new mother is also excused from attending public worship for several weeks—no guilt, no judgment. Of course, many return before this, but symbolically the “burdens” are lifted so that mothers can spend time adjusting, healing, and resting. 2. **Thanksgiving for New Life:** In our service, there’s a blessing for the baby, too. - “GRANT, we beseech thee, O heavenly Father, that the child of this thy servant may daily increase in wisdom and stature, and grow in thy love and service, until he come to thy eternal joy; through Jesus Christ our Lord. Amen.” 3. **A Reminder of Community Support:** Churching isn’t just “mom and priest” alone. As mom kneeled at the altar, our congregation—mothers who’d been through it, the old and young —stood together with her. The church tells mom that she’s supported, protected, and loved. These are the people she can go to when she needs help. They can be babysitters, they can help with resources, they will teach Sunday school, they will be involved in supporting this young family, and so on. ## Clearing Up Common Misconceptions - **“Is this required for all mothers?”** No one is required—it’s not a salvation issue. Unfortunately, its fallen into relative rare use among most churches and so some mothers might even feel uncomfortable with the extra attention. All mothers may and deserve to be celebrated after pregnancy and childbirth. - **“Is it only for first‐time mothers?”** Nope. Any mother—whether she’s welcoming her first child or her fourth—can be churched. - **“How do I ask to be churched?”** Once a mother feels up to going back to church, she simply asks the priest for a churching to be scheduled. It can be done on a Sunday during the normal service or as a separate rite — either before, after, or on another day. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-churching-of-women-in-the-anglican-tradition/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-churching-of-women-in-the-anglican-tradition/?share=x) - ### Related Posts - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… **Categories:** Anglican, Theology **Tags:** BCP, ministry --- ### [Intro to Anglo-Catholicism: Key Dates from the Oxford Movement and the English Catholic Revival](https://0.0.0.0/intro-to-anglo-catholicism-key-dates-from-the-oxford-movement-and-the-english-catholic-revival/) **Published:** May 30, 2025 **Author:** Steve Macias **Content:** The Oxford Movement, also called the Catholic Revival, was a major 19th-century effort to recover the ancient catholic heritage of the Church of England. It helped spark what is now often known as Anglo-Catholicism, a traditional form of Christian spirituality now embraced in many parts of the Anglican Communion, the Continuing Anglican churches, and the Anglican Ordinariate. In this post, we’ll look at the key dates who shaped the Oxford Movement and influenced the way Anglicans worship and understand the church. Many Anglo-Catholic churchmen trace their movement’s origins back to the High Church Divines of the Caroline era and the unique liturgical traditions of the English Church, such as the Sarum Missal. However, this post will focus specifically on the historical Oxford Movement that emerged in the 19th century. ## Historical Background on Theological Shifts in the Church of England > “it is one of the curiosities of the English life that, ever since the Reformation, Parliament has retained the right to oversee, restrain, and generally meddle in the most basic spiritual, liturgical, and pastoral affairs of the Church of England.” > — Allen C. Guelzo, For The Union of Evangelical Christendom Historically, voting rights and the ability to sit in Parliament were limited to English Christians—and therefore Anglican churchmen, excluding various types of protestant Dissenters and Roman Catholics. Recusants were not only excluded from office, but often faced punishment and fines throughout the 16th to 18th century. English political reforms such as the Catholic Emancipation Act allowed Roman Catholics to vote and hold public office. This was followed by the First Reform Act of 1832, which expanded voting rights to a broader portion of the male middle class, significantly altering the social, political, and religious makeup of 19th-century Parliament. Around the same time, Parliament also sought to reform the Church’s hierarchy by reorganizing dioceses and even suppressing some bishoprics. It is not surprising that these changes would negatively affect the life of the church. 18th century England was a notably marked by poorly trained clergy and a general malaise of moral and apiruality laxity. > *“*The mass of the people, both upper and lower, was utterly indifferent to religion. The upper classes were sunk in worldliness; the lower in brutality.” > —[*J.H. Overton, *The Evangelical Revival*, Chapter I.*](https://www.gutenberg.org/files/16791/16791-h/16791-h.htm) The spiritual and moral decline of English society certainly helped fuel emotional revival movements such as John Wesley’s Methodism, as well as the rise of Anglican Evangelicalism through figures like William Wilberforce, MP and Rev. Charles Simeon. It was in this same unsettled climate that leaders at Oxford like Rev. John Keble, Rev. John Henry Newman, and Rev. Richard Hurrell Froude emerged to reassert the Church’s divine foundation and apostolic authority against growing parliamentary interference—key convictions that would ignite the Oxford Movement and lay the foundations for the Anglo-Catholic tradition. List of Dates in this Timeline 1829 — Catholic Emancipation 1832 — Irish Church Temporalities Bill July 1833 — Keble’s Assize Sermon 1834 — First 46 *Tracts for the Times* Published 1837 — *The Prophetical Office of the Church* Published 1839 — Rise of Ritualism and Expansion to America 1841 — Newman Publishes *Tract 90* 1842 — Nashotah House Founded 1845 — Newman Renounces the Church of England 1848–1850 — Gorham Controversy 1853 — Muhlenberg Memorial at General Convention 1855 — Society of the Holy Cross (SSC) Founded 1866 — *Directorium Anglicanum* Published 1868 — Rising’s *Romanizing Germs* and Canon Conyngham’s Efforts 1871 — Bennett’s Declaration on the Real Presence 1873 — Formation of the Reformed Episcopal Church (REC) 1874 — Public Worship Regulation Act 1875 — Henry Manning made Cardinal 1888 — Chicago-Lambeth Quadrilateral 1889 — Publication of *Lux Mundi* 1896 — *Apostolicae Curae* Issued 1900 — Fond du Lac Circus 1911 — Society of SS. Peter and Paul (SSPP) Founded 1920 — First Anglo-Catholic Congress 1921 — Anglican Missal Published 1921–1927 — Malines Conversations 1929 — Lateran Treaty and Vatican City 1945 — *The Shape of the Liturgy* (Gregory Dix) 1962–1965 — Vatican II 1977 — Congress of St. Louis 1992 — Church of England Approves Women Priests 2009 — *Anglicanorum Coetibus* ## Key Dates for the Oxford Movement (Catholic Revival) ### **1829 — Catholic Emancipation** The Roman Catholic Relief Act removes most restrictions on Catholics in the United Kingdom, causing concern among Anglicans about the erosion of the Church of England’s privileged status. ### **1832 — Irish Church Temporalities Bill** Parliament reorganizes much of the Church of Ireland, including the suppression of bishoprics, signaling deeper state interference in church affairs and alarming traditional churchmen. ### **July 1833 — Keble’s Assize Sermon (“National Apostasy”)** Rev. John Keble delivers his famous sermon at Oxford, widely seen as the public launch of the Oxford Movement, defending the Church’s divine authority against parliamentary encroachment. [(Link to Sermon on Project Canterbury](https://anglicanhistory.org/keble/keble1.html "(Link to Sermon on Project Canterbury")) ### **1834 — First 46 *Tracts for the Times* Published** The Oxford leaders, later called the Tractarians, in their first year begin to publish a series of pamphlets promoting the apostolic and catholic nature of the Anglican Church and these spread quickly across England. ### **1837 — *The Prophetical Office of the Church* Published** John Henry Newman emphasizes the Church as “Catholic but not Roman,” reinforcing the Movement’s commitment to catholic tradition within Anglicanism. Here, Newman redefined Anglican identity by presenting it as a *via media* — a middle way — between Roman Catholicism and Protestantism, whereas earlier Anglicans had understood the *via media* as a position between Reformed (Calvinist) and Lutheran theological traditions. ### **1839 — Rise of Ritualism and Expansion to America** The Oxford Movement inspired parallel movements introducing medieval forms of worship and liturgical practice (later called “Ritualism”). The *Tracts for the Times* are first published in the United States. Rev. John Mason Neale founded the Cambridge Camden Society to promote medieval music, art, and ceremony. ### **1841 — Newman Publishes *Tract 90*** Newman’s controversial *Tract 90* attempts to interpret the Thirty-Nine Articles in a Catholic sense, causing Oxford church authorities to forbid further Tract publications. He writes: > “In the first place, it is a duty which we owe both to the Catholic Church and to our own, to take our reformed confessions in the most Catholic sense they will admit; we have no duties toward their framers.” ([Tract XC](https://anglicanhistory.org/tracts/tract90/fulltext.html "Tract XC")) In America, Bishop Griswold criticized what he saw as early “Anglo-Catholic” trends, notably at St. Stephen’s Church, objecting to the rearrangement of churches to reflect not the medieval custom of *ad orientem* (facing east during worship), but the English custom of praying at the left hand end (northside) of the Communion-table. > “I was most pained in noticing the uncouth and inconvenient arrangement of the chancel. I trust that none in this convention need being reminded of the absurdity of going back to the dark ages of Christianity for the models of our churches, or for the manner of our worshipping in them, or of adopting any of the fooleries of ignorance and superstition… To turn from them to the Communion-table implies the supposition that God is particularly present there, and sanctions the abominable doctrine of transubstantiation.” > (*The S. Stephen*, Vol. 9 No. 7, June 1894, p. 4.) ### **1842 — Nashotah House Founded** [Nashotah House Theological Seminary](https://nashotah.edu/ "Nashotah House Theological Seminary") was founded in Wisconsin by three young deacons — Rev. James Lloyd Breck, Rev. William Adams, and Rev. John Henry Hobart, Jr. — under the patronage of Missionary Bishop Jackson Kemper. Influenced by the Oxford Movement, Nashotah would become a center for Anglo-Catholic theology and America’s first monastic-style Anglican community. ### **1845 — Newman Renounces the Church of England** John Henry Newman converts to Roman Catholicism, a major turning point for the Oxford Movement. Newman was re-baptized (conditionally) and then ordained a priest (by Cardinal Fransoni). He was canonized a saint by the Roman Church in 2019. ### **1848-1850 — Gorham Controversy** A major theological controversy erupts in England over baptismal regeneration, Bishop Phillpotts (Exeter) refused to institute the evangelical Rev. George Gorham because of his low views on baptism. The lay judges of the Privy Council overturn the bishop’s decision, ruling that Gorham’s views are compatible with Anglican doctrine — a verdict that shocks Anglo-Catholics and exposes the Church’s vulnerability to secular authority. ### **1853 — Muhlenberg Memorial at General Convention** In 1853, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General Convention of the Episcopal Church. In it, he called for a loosening of what he saw as the Episcopal Church’s exclusiveness regarding denominational authority. Essentially, he suggested that the Episcopal Church should adopt a more apostolic approach to episcopacy, where the bishop could serve as a unifying figure for all evangelical Christians, not just those in the Episcopal or Anglican tradition. By doing so, the episcopacy could become a source of unity among different Protestant groups, promoting greater cooperation and fellowship. ### **1855 – Society of the Holy Cross (SSC) Founded** Rev. Charles Lowder, founder of the Society of the Holy Cross (SSC) in 1855, was a pioneering Anglo-Catholic priest who championed ritualist worship (incense, vestments, candles, etc.) and pastoral care among the urban working class poor in the East End of London. Today, Bishop Chandler Holder Jones of the Anglican Province of America ([APA](https://anglicanprovince.org/ "APA")) and Bishop Ryan Reed of the Anglican Church in North America ([ACNA](https://anglicanchurch.net/ "ACNA")) are both members of the SSC. ### ***1866 – Directorium Anglicanum* Published** In the early years of the Oxford Movement, figures like Newman, Keble, and Pusey celebrated worship simply, wearing surplices and using only the 1662 *Book of Common Prayer*. However, as Ritualism gained influence, Anglo-Catholics began reviving older ceremonial practices. Manuals like the *Directorium Anglicanum* (1866) emerged, offering detailed instructions for restoring vestments, incense, and other ancient rites, shaping a new, more elaborate ceremony of Anglican worship. [ **Directorium Anglicanum (Full Text) — Archive.org**](https://archive.org/details/directoriumangli00purciala " Directorium Anglicanum (Full Text) — Archive.org") ### **1868 — *Rising’s Romanizing Germs in the Prayer Book* and Canon Conyngham’s Efforts** Criticism mounts against perceived Catholic tendencies in the Anglican Prayer Book, and Conyngham campaigns to eliminate vestments and church decorations associated with Ritualism. Pamphlet wars rage. ### **1873 — Formation of the Reformed Episcopal Church (REC)** Bishop George David Cummins and several like-minded clergy organized the Reformed Episcopal Church in Philadelphia on 2 December 1873. While the founders were uneasy about ritual developments associated with the Oxford Movement, they also emphasized a broader evangelical vision. Cummins would cast his vision for the REC to align with Muhlenberg’s earlier General Council memorial. Bishop Peter Robinson writes it this way, “…the ecumenical focus of Muhlenberg, which was shared by Bishop Cummins, was a major impulse behind the creation of the REC, and it did bring in some folks of Methodist and Presbyterian backgrounds…” ### **1874 — Public Worship Regulation Act** Parliament tries to supress Ritualist practices in the Church of England that were inspired by the Oxford Movement. Rev. Arthur Tooth and Rev. Sidney Faithorn Green, who were actually jailed for continuing to celebrate the Eucharist with Ritualist ceremonies and shifted public sympathy for the ritualist movement. ### **1871 — *Bennett’s Declaration* on the Real Presence** Rev. William J.E. Bennett of St. Paul’s, Knightsbridge (London) issues a formal declaration stating, > “I believe in the real, actual, and objective presence of our Lord upon the altar under the form of bread and wine.” affirming a strong Anglo-Catholic view of the Eucharist’s sacramental reality. While earlier leaders of the Oxford Movement had been careful to interpret their theology within the boundaries of the Thirty-Nine Articles, later Ritualist leaders like Bennett pushed Anglo-Catholicism further toward a more explicit affirmation of Catholic sacramental doctrine. ### **1875 — Henry Manning made Cardinal** A former Tractarian priest, Rev. Henry Edward Manning’s elevation symbolizes the growing Papalist influence on Anglo-Catholic thought. The First Vatican Council (1869-1870) formally defined the doctrine of papal infallibility as church dogma. ### **1888 – Chicago-Lambeth Quadrilateral** The Lambeth Conference of 1888 adopted the Chicago-Lambeth Quadrilateral as a basic framework for Christian unity. Originally drafted by Bishop William Reed Huntington and adopted by the American Episcopal Church at their 1886 meeting in Chicago, the Quadrilateral outlined four essential elements for reunion with other churches: **Scripture**, **Creeds**, **Sacraments**, and the **Historic Episcopate**. Notably, while it affirmed the importance of episcopacy, it described it as a historic institution rather than insisting on a divine right episcopacy, thus falling short of the Roman Catholic understanding of apostolic authority and papal primacy. ### **1889 — Publication of *Lux Mundi*** *Lux Mundi* was a collection of essays by Anglo-Catholic theologians, led by Bishop Charles Gore, that sought to reconcile Catholic tradition with modern science, biblical criticism, and liberal theology. It challenged traditional views of Scriptural inerrancy, contemporary ethics, and emphasized social justice within Anglicanism. While preserving the liturgical and sacramental life of Anglo-Catholicism, *Lux Mundi* ultimately divided the movement — giving rise to Liberal Catholics, who embraced social and theological reforms, and Traditionalists, who resisted modernist influences. Later leads to Anglican support for labor and education reform, women’s rights, and theological progressivism. ### ***1896 — Apostolicae Curae* Issued Rejecting Anglican Orders** This papal bull, issued by Pope Leo XIII in 1896, declared that Anglican orders (bishops and priests) were *“absolutely null and utterly void,”* meaning the Roman Catholic Church did not recognize Anglican ordinations as valid. Chief among Rome’s complaint was that the Reformation Anglicans had lacked sacrificial language in the form (wording of liturgy) and intention (not a sacrificial priesthood). The Anglican response, known as [Saepius Officio,](https://anglicanhistory.org/orders/saepius.pdf) vigorously defended the historic continuity and integrity of Anglican Holy Orders. It pointed out that early Roman ordination rites — such as the Gregorian Sacramentary (6th century) and the early Roman Pontificals (pre-12th century) — also lacked explicit references to Eucharistic sacrifice. Archbishop Temple, likely with input from Anglo-Catholic theologian Charles Gore, argued that Rome’s own ancient ordinations omitted the very elements it now demanded, stating: > **“Thus in overthrowing our orders, he overthrows all his own, and pronounces sentence on his own Church.”** This pointed critique exposed the inconsistency in Rome’s argument and asserted the historic continuity of Anglican orders. However, Rome’s doctrine of papal infallibility, defined at Vatican I (1870), made the papal decision effectively irreversible. As a side note, *Apostolicae Curae* does not fully account for American Anglicanism due to what’s often called the “Dutch Touch” — a fact personally significant to me, as I have also received “it” through my diaconal and presbyterial ordinations in the Anglican Continuum. After breaking with Rome over papal infallibility at Vatican I, the Old Catholic Church (centered around the Union of Utrecht) maintained valid apostolic succession and later consecrated bishops whose orders were transmitted into American Anglicanism. Notably, Bishop Albert Chambers (PECUSA) received consecration with both Anglican and Old Catholic lines, further strengthening the apostolic succession of the Episcopal Church and its descendants. ### **1900— Fond du Lac Circus** Charles Chapman Grafton (1830–1912) left a Harvard law career to embrace Oxford-Movement ideals, co-founding the Cowley Fathers (Society of St. John) in England before returning to the U.S. as an outspoken Anglo-Catholic priest. He was elected Bishop of Fond du Lac in 1888, he revitalized the small Wisconsin diocese with monastic foundations, vigorous mission work, and richly Catholic worship. His 1900 consecration of Bishop Reginald Weller—photographed with fully vested Episcopal, Old-Catholic (Old-Catholic Bishop Anthony Kozlowski), and Russian-Orthodox bishops (Russian Orthodox Patriarch Tikhon)—caused a national uproar as the “Fond du Lac Circus,” yet ultimately helped normalize traditional vestments and ecumenical cooperation in American Anglicanism. Remembered as a brilliant pastor, liturgical reformer, and ecumenist, Grafton’s influence shaped many practices now taken for granted across the Episcopal Church. ### **1911 — Society of SS. Peter and Paul (SSPP) Founded** Founded in 1911, the Society of SS. Peter and Paul advanced a more explicitly Catholic and Papalist theology within Anglicanism, moving beyond Ritualism to promote doctrinal alignment with Rome and eventual reunion. ### **1920 — First Anglo-Catholic Congress** Held in London in June 1920, the First Anglo-Catholic Congress marked the public emergence of Anglo-Catholicism as a confident and organized movement. The event drew over 6,000 clergy and 20,000 laity from across the Anglican Communion. Leaders such as Lord Halifax, Fr. Hope Patten (restorer of Walsingham and Marian devotion in the Church of England), Bishop Frank Weston, Fr. Henry Joy Fynes-Clinton, Canon F.L. Cross, and Darwell Stone shaped the Congress’s emphases. Masses, Benedictions, and Processions filled the week, showcasing Anglo-Catholic ceremonial. The Congress strongly advocated for corporate reunion with Rome, but without surrendering the Anglican patrimony — seeking unity while retaining Anglican distinctives. ### **1921 — Anglican Missal Published** The Anglican Missal blended the Roman Missal (along with some Sarum customs) with the Book of Common Prayer, becoming the standard liturgical text for high Anglo-Catholic and Papalist parishes seeking Roman ceremonial within an Anglican framework. Around the same time, the Church of England attempted to revise the Prayer Book, producing the 1928 Proposed Book of Common Prayer, but Parliament rejected it, leaving the more Protestant 1662 Prayer Book in place. *(Not to be confused with the 1928 American Book of Common Prayer, which remained the standard in the United States until 1979.)* In the 1930s, the American Missal adapted the 1928 American Prayer Book, incorporating Roman ceremonial and optional variants for high-church use. Today, a majority of Anglican Continuum churches that emerged from the Congress of St. Louis (1977) continue to use a version of the American Missal in their liturgies. A further edition is produced by [Lancelot Andrewes Press](https://www.andrewespress.com/) for Western Rite Orthodox communities, incorporating the Anglo-Orthodox Liturgy of St. Tikhon (Antiochene usage). ### **1921-1927 — Malines Conversations** Lord Halifax (Charles Lindley Wood, 1839–1934) was a prominent lay leader in the Anglo-Catholic movement and longtime president of the English Church Union, where he worked tirelessly to advance Catholic principles within Anglicanism. His efforts culminated in the Malines Conversations (1921–1927), the first formal dialogue between Anglicans and Roman Catholics since the Reformation, reflecting his lifelong commitment to full corporate reunion with Rome. Cardinal Mercier, the Roman Catholic interlocutor, was a friend and notably open to Anglican distinctives — particularly the retention of the Prayer Book and a married clergy, anticipating a vision not unlike the later Anglican Ordinariates. However, with Mercier’s death in 1926, the conversations lost momentum and ultimately failed to achieve their goal. ### **1929 — Lateran Treaty and Vatican City** The Lateran Treaty, signed between the Holy See and Italy, established Vatican City as an independent state and formally ended the Papal States. The devastation of World War I had already weakened Europe’s old monarchies and political structures, diminishing the temporal power of the papacy. For nearly a millennium, the pope had reigned as both an Italian monarch and the Bishop of Rome. With the treaty, the papacy was transformed from a territorial sovereign into a primarily moral and spiritual authority — a shift closely observed by Anglo-Catholics and Papalists. ### **1945 — The Shape of the Liturgy (Gregory Dix)** Dom Gregory Dix, an Anglo-Catholic Benedictine monk, published [The Shape of the Liturgy](https://amzn.to/43m6VdY), which focusing on the “shape” of the liturgy — offertory, consecration, fraction, and communion. Dix’s scholarship (although debated today) helped move Anglo-Catholic worship beyond medievalism and open to changes, laying groundwork that would influence both Anglican and Roman Catholic liturgical reforms in the 1960s and 1970s. ### **1962-1965 — Vatican II** Vatican II, convened by Pope John XXIII and continued under Pope Paul VI, radically reformed the Roman Catholic Church’s liturgy and engaged the modern world through “aggiornamento” (“bringing up to date”). The Council’s liturgical reforms — including Mass in the vernacular (common language) and increased lay participation and women — but also reflected many ideas long championed by Anglo-Catholics and deeply influenced subsequent Anglican liturgical renewal. ### 1**977 — Congress of St. Louis** Traditionalist Anglo-Catholics in the United States, committed to traditional liturgy and male-only priesthood, opposed the 1976 approval of women’s ordination in the Episcopal Church (TEC) and the 1979 *Book of Common Prayer*, which they viewed as a departure from orthodox Anglicanism. Their dissent culminated in the 1977 Congress of St. Louis, MO where they drafted the “Affirmation of St. Louis” and laid the groundwork for the Continuing Anglican movement. This led to the formation of breakaway churches like the Anglican Catholic Church (ACC), Anglican Province of Christ the King (APCK), United Episcopal Church of North American (UECNA), and the Anglican Church in American (ACA). ### **1992 — Church of England Approves Women Priests** The 1992 General Synod vote to ordain women priests split Anglo-Catholics: many crossed to Rome, while others stayed and formed Forward in Faith to defend traditional teaching. To care for those who remained, the Church of England created “flying bishops” (Provincial Episcopal Visitors) who offered alternative oversight to Anglo-Catholic parishes opposed to women’s ordination. The Anglo-Catholic traditionalists could not tolerate female clergy. ### **2009 — Anglicanorum Coetibus** Pope Benedict XVI issued *Anglicanorum Coetibus*, creating Personal Ordinariates that allow former Anglicans to enter full communion with Rome while preserving their liturgical and spiritual patrimony. Ordinariate parishes worship with Divine Worship: The Missal—an authorized rite that adapts the classic language and structure of the Book of Common Prayer, enriched with traditional Roman ceremonial and prayers for the Pope and saints. The decree fulfilled long-standing Anglo-Papalist hopes by offering corporate reunion without losing distinctive Anglican hymnody, prayer cadence, and pastoral culture. About 15,000 former Anglicans now belong to the three Personal Ordinariates worldwide, led by two resident bishops (Lopes in North America and Waller in Britain) with a third ordinariate overseen by an apostolic-administrator in Australia. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/intro-to-anglo-catholicism-key-dates-from-the-oxford-movement-and-the-english-catholic-revival/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/intro-to-anglo-catholicism-key-dates-from-the-oxford-movement-and-the-english-catholic-revival/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [My Spanish heritage and the Mexican Independence Movement](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/)The Ancestry DNA test told me that our Mexican lineage could be traced back to… - [English Bible Vernacular: From Church Latin to King James English](https://0.0.0.0/bible-vernacular-from-latin-to-english/)The Vernacular Language Today, the term "vernacular" implies the local language spoken by a particular… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** AngloCatholic, oxford, ritualist --- ### [Vestments Controversy in Early Reformed Episcopal Church](https://0.0.0.0/vestments-controversy-in-early-reformed-episcopal-church/) **Published:** June 1, 2025 **Author:** Steve Macias **Content:** A Redditor recently shared one of my articles on anglo-catholicism in the Anglicanism subreddit, sparking a question I often encounter: How can the Reformed Episcopal Church have so many “Anglo-Catholics” when it was founded in opposition to the Oxford Movement? > *“The dates are good, but the essay could use some more discussion of the REC. The writer explained its roots in rejecting Anglo-Catholicism in TEC at the time of the Oxford Movement and in favor of greater Protestant ecumenism. Yet, the writer is an REC clergyman who seems to be Anglo-Catholic. The discussion of the Continuing Anglican movement leaves out the REC.”* > — **BarbaraJames\_75** > *“The author Fr Steve Macias is more Reformed in his outlook and churchmanship, he has a YT channel with some pretty interesting subjects. But yea it’s odd how the REC was literally founded to reject Anglo-Catholicism but now has quite a number of Anglo-Catholic oriented clergy.”* > — **Detrimentation** ![](https://www.stevemacias.com/wp-content/uploads/2025/06/Screenshot-2025-06-02-at-83130 AM-1024x484.avif)Anglicanism on Reddit First, there’s a common misunderstanding today that anything “higher up the candlestick” automatically qualifies as “Anglo-Catholic” — an unfortunate oversimplification. While it’s true that the modern Reformed Episcopal Church has moved away from a more sectarian identity toward a more distinctly Anglican one, this should not be mistaken for an abandonment of Bishop Cummins’s original vision. The history of the Reformed Episcopal Church is more complex than often assumed. It is true that in 1873, the REC’s Declaration of Principles articulated theological convictions reacting against what Bishop George D. Cummins and others identified as errors within the Protestant Episcopal Church—particularly the growing influence of the Oxford Movement. Yet the Declaration was not merely a protest against ritualism; it was also a deliberate rejection of ecclesiastical exclusivism—the idea that only episcopally governed churches with a Roman-style of apostolic succession were true churches. Positively, the REC sought to embody a vision within the Anglican tradition that welcomed faithful non-episcopal churches (such as Presbyterians and Methodists) into a unified Protestant body, an idea earlier championed in the Muhlenberg Memorial of 1853. In this ecumenical spirit, elaborate rituals and vestments were seen not only as theological errors but also as practical obstacles to broader Christian unity. The REC leaders that succeed Cummins were not always as capable to hold these balances and tensions in the proper order. Over time, the REC would wrestle with competing impulses toward both sectarianism and catholicity. To summarize a century in a sentence: the early controversies within the Reformed Episcopal Church pushed parts of the denomination in an unhelpful direction, distancing them from their Anglican heritage — a trend the Church has since sought to correct in recent years. ## American Religious Identity The identity challenge for the Reformed Episcopal Church was not simply a matter of Low Church resistance to Anglo-Catholic ritual. Rather, it reflected broader issues tied to the religious settlement of late 19th-century America: the tensions between denominationalism and ecumenism, the role of tradition in a rapidly changing society, and the challenge of addressing formalism in a culture moving beyond established religious forms. **Was the Reformed Episcopal Church an Anglican church shaped by Evangelical beliefs, or an Evangelical church shaped by Anglican tradition?** **Was its foundation more Anglican expressed in Evangelical terms, or Evangelical expressed through Anglican tradition?** How the REC navigated its early controversies over vestments shows that Bishop Cummins sought to steer the church along a middle way — aiming to preserve its Anglican identity rather than strip it away. Yet, Cummins could not posthumously prevent his successors from veering too far toward the low-end. ## Vestment Struggle in the REC Allen C. Guelzo of Gettysburg College writes, > “The Reformed Episcopal Church’s struggle over vestments can be seen in the debates that surfaced at its General Councils. In 1881, a motion was introduced to standardize clerical dress by requiring the black gown for all services. This motion was hotly debated… Ultimately, the proposal was rejected, a reflection of the Church’s reluctance to enforce strict uniformity. The decision revealed a characteristic feature of the Reformed Episcopal Church: while it was committed to certain principles, it was hesitant to enforce them by rigid legislation. **It valued liberty of conscience within broad evangelical boundaries.** \[emphasis added\] But the rejection of the black gown requirement also meant that vestment practices would continue to vary widely, sometimes fueling suspicion and division among congregations.” (A Test of Identity: The Vestments Controversy in the Reformed Episcopal Church, 1992 *The Cupola*) The 16th-century reforms in the Church of England stripped away many traditional vestments—such as the alb, stole, and chasuble. However, the white surplice remained and was mandated by the Elizabethan Religious Settlement. What became known as “choir dress” — consisting of the surplice, black tippet (scarf), academic hood, and cap — emerged as a distinctly Anglican form of clerical attire. Nevertheless, this vesture still rankled many English Puritans, who regarded it as too closely resembling the sacerdotal dress of the Roman Church. Puritan influence, combined with a broader move away from clerical dress mandated by the Crown, contributed to the surplice’s limited popularity in the colonial American church. Early American Episcopalianism was notably simple in vesture: the surplice was worn infrequently, reserved only for specific liturgical actions and never worn in the pulpit. This was not a Reformed Episcopal distinctive, but the general sentiment of American Anglicans. Perhaps this is related to the trend toward common dress among clergy (especially latitudinarians who adopted the styles of their age) and also related to the general use of the academic gowns in the Puritan and Reformed congregations. Culturally, clerical dress was falling out of favor for more than “protestant” reasons. ## “Bring Your Robes with You” What are the founding principles of the Reformed Episcopal Church? Was Bishop George D. Cummins’s mission more akin to a Presbyterian body with a prayer book? The story of the REC’s first episcopal consecration with Bishop Charles Edward Cheney reveals the complex and human tensions beneath this reforming “zeal.” In a letter written by Bishop Cummins’ widow, Mrs. A.M. Cummins, we learn that immediately after the REC’s founding, Bishop Cummins gave instructions that his episcopal robes — the traditional *rochet* and *chimere* — be “ripped up,” symbolizing his private rejection of pomp of episcopal vesture. To him, such garments fostered pride and an unhealthy sense of superiority among the clergy. He hoped the REC would maintain a simpler standard — a black gown, like that worn by Reformation ministers in Geneva and among early English Protestants. A vesture matching the broader American Protestant culture—though not distinctly Anglican. So, when the time came to consecrate Dr. Cheney as the first bishop of the new church, Bishop Cummins packed his trunk *without* robes. Just before his departure, he received an urgent telegram from Cheney: > “Bring your Robes with you.” Cummins responded with, “They are taken to pieces.” Cheney sent a second telegram urging him: > “Bring them as they are” Once in Chicago, Cheney and his supporters pressed the matter, arguing that if Cummins refused to wear the robes, critics—especially among the Protestant Episcopalians—would claim he was afraid to use them. Throughout his ministry, Cummins continued to wear these robes when ministering to the Canadian congregations and was eventually buried in them. It was only after Cummins’s death that a more radical reform movement emerged within the REC, one that targeted not only Anglican vestments but also the 39 Articles and the Prayer Book. Twenty-one years later, at its 15th General Council, the REC narrowly passed a resolution mandating conformity to the black gown custom. Bishop Cheney protested by continuing to wear the rochet and chimere until his death in 1916. This early episode is a bit of REC “dirty laundry,” but it reveals how the second generation pushed the aims of reform well beyond what the original bishops had intended. Writing to Bishop Rudolph in 1930, an REC churchman laments that this controversy nearly sunk the church. > “We split our church in half once over the surplice question, which was not worth five minutes’ consideration. We have never recovered from that catastrophe.” > > (**Thomas J. Richards to Bishop Robert L. Rudolph, March 31, 1930**, in *Robert Livingston Rudolph Papers*, Archives of the Reformed Episcopal Church, Philadelphia Theological Seminary.) ## Today’s Reformed Episcopal Church The story of the Reformed Episcopal Church today is not one of betrayal of its founding principles, but of a complex and deliberate realignment with the historic and worldwide Anglican tradition—faithful to the broader vision that Bishop George D. Cummins first set in motion. For much of its history, the REC operated in relative isolation and obscurity, maintaining its distinct identity while larger mainline churches drifted toward theological liberalism and social progressivism. As the Episcopal Church adopted innovations such as the ordination of women, revisions to the Book of Common Prayer, and more liberal theology, other Anglican bodies—especially those forming the Continuing Anglican Movement after the 1977 Congress of St. Louis—shared many of the REC’s original convictions. Churches like the Anglican Catholic Church (ACC) and others echoed the REC’s concerns, standing for traditional Anglican faith and practice. In the 1990s, as the Church of England itself moved to ordain women to the priesthood, the global identity of Anglicanism began to shift. Many within the REC recognized the need to re-anchor the church more intentionally within the broader Anglican tradition and the growing fellowship of orthodox Anglican churches worldwide. This turning point led to re-engagement with the international Anglican community, especially churches in the Global South—such as Nigeria, Rwanda, and Uganda. A key leader in this renewal was Bishop Leonard W. Riches, who served as Presiding Bishop from 1996 to 2009. Under his leadership, the REC reaffirmed its commitment to historic Anglican doctrine, building strong bridges with conservative Anglican provinces in the US and abroad. These efforts positioned the REC as a significant partner in the broader Anglican realignment, culminating in its role as a founding jurisdiction of the Anglican Church in North America (ACNA) in 2009. This transformation mirrors, in part, the broader development of Anglican global identity. While the Episcopal Church was recognized as a sister church in the 18th century with the consecration of Bishops William White and Samuel Provoost, the formal structure of the Anglican Communion did not exist at that time. It wasn’t until the Second Lambeth Conference in 1878 that Anglicans around the world began to be organized into a “family” of autonomous churches in communion with the Archbishop of Canterbury. Notably, American Episcopalians were absent from (and not invited to) the First Lambeth Conference in 1867, only formally joining the global Anglican fellowship later. Anglicanism—orthodox and mainline—are both currently undergoing institutional transformations. Crises force questions of identity. Anglican identity around the world is flux—navigating questions of theology, tradition, and authority. Yet in the midst of these uncertainties, the Reformed Episcopal Church stands with a clear and steady vision—one that is both faithfully Anglican and firmly anchored in its founding principles: the primacy of the Gospel and the supreme authority of Holy Scripture. As Anglicanism continues to evolve globally, the REC offers a compelling model of a church that cherishes its historic heritage while remaining uncompromisingly committed to the truth that first shaped its life and witness. For those seeking a deeper understanding of what it means to be truly Anglican in such a time, I highly recommend **Charles Erlandson’s** book, [*Orthodox Anglican Identity: The Quest for Unity in a Diverse Religious Tradition*.](https://www.amazon.com/Orthodox-Anglican-Identity-Religious-Tradition/dp/1532678258?&linkCode=ll1&tag=macias-20&linkId=6ac10c7d0606b663b466650cf9d54e46&language=en_US&ref_=as_li_ss_tl) Fr. Erlandson provides a thoughtful and accessible exploration of Anglican identity that captures the enduring balance of Scripture, tradition, and reason—an ideal the REC continues to embody. ![](https://www.stevemacias.com/wp-content/uploads/2025/06/collage.avif)Charles Erlandson’s book, Orthodox Anglican Identity: The Quest for Unity in a Diverse Religious Tradition ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/vestments-controversy-in-early-reformed-episcopal-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/vestments-controversy-in-early-reformed-episcopal-church/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Attended the 57th General Council of the Reformed Episcopal Church](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/)As a presbyter (priest) in the Reformed Episcopal Church, I am also a voting member… - [A Brief History of the American Anglican Church (Episcopal)](https://0.0.0.0/a-brief-history-of-the-american-anglican-church-episcopal/)Understanding the history of the American Anglican and Episcopal Church tradition and its roots in… **Categories:** Anglican, Theology **Tags:** Anglican, Episcopal, REC --- ### [A Brief History of the American Anglican Church (Episcopal)](https://0.0.0.0/a-brief-history-of-the-american-anglican-church-episcopal/) **Published:** May 24, 2025 **Author:** Steve Macias **Content:** Understanding the history of the American Anglican and Episcopal Church tradition and its roots in the Anglican Church of England is essential to understanding the denominational history of Protestant Christianity in the United States. My short overview here traces the journey from early Christianity to the establishment of the Episcopalian and Anglican Churches in America (Protestant Episcopal Church in the United States) I’ve given a longer version of this history in video format. In that video I answer some fun questions like: - Did you know the first Communion service in the New World happened on the West Coast using the Anglican Book of Common Prayer? - What church did American members of the Church of England (like George Washington) belong to after the English lost the Revolutionary War? - How did Anglicanism become the Episcopal Church in the United States? ## Early Christian Foundations and the Church of England Christianity, once persecuted under Roman emperors such as Nero (54–68 AD), Domitian (81–96 AD), Trajan (98–117 AD), Decius (249–251 AD), and Diocletian (284–305 AD), began to flourish under Emperor Constantine (306–337 AD). In A.D. 325, the First Council of Nicaea was convened as the Church transitioned from persecuted to a place of honor and influence in the Empire. This allowed the Church to formally define what it meant to be a Christian and fortify the polity (church government) handed down by the Apostles. This newly favored status allowed Christianity not only to clarify its doctrines and structure but also to spread more freely throughout the empire and beyond—including to the British Isles, where the seeds of the faith had already taken root long before the East-West divide of 1054. (Note: 1054 is a useful date, but not entirely comprehensive.) In 1054, the Great Schism divided Christianity into Eastern (Greek) and Western (Latin) branches (to simplify things greatly). Long before this, Christianity had reached Britain, possibly through early converts and Roman soldiers. Saint Alban, Britain’s first martyr, died in the third century, and early bishoprics were established in London, York, and Lincoln. Additionally, Legends and pious traditions surround figures like Joseph of Arimathea, who is said to have brought the Holy Grail to Glastonbury, and Bishop Aristobulus, believed by some to be one of the first Christian missionaries to Britain and even ordained by the original apostles themselves. ## From Roman Britain to English Reformation After the withdrawal of Roman legions in A.D. 401, invading pagan tribes attacked and drove some British Christians into Wales and Ireland. Though nearly extinguished, early Celtic Christianity preserved remnants of its apostolic heritage—including distinct liturgical practices of St. John and his calendar—which eventually led to noticeable divergences from the continental (Roman and Gallicean) Christian traditions. The Christian reconversion of England began in earnest through Irish missionaries like St. Columba to Iona and Roman missions led by Saint Augustine of Canterbury in 597 at the request of Pope St. Gregory the Great. These Roman missionaries were successful in Southern England at Kent (Kent-erbury=Canterbuy) and went on to discover the remnants of Celtic Bishoprics as they travelled Northward. These two traditions combined their Apostolic lines at the Synod of Whitby in 664 AD. This council united the Celtic Church with Rome while also recognizing the pre-existing apostolic lineage of the English branch of the Catholic Church. Over the centuries, the Church in England came increasingly under papal (Roman) control. The Roman Church was transformed as Muslim conquest allowed the Pope’s political and ecclessiatical power to grow over the centuries. Four of the five ancient Nicene Pentarchial Sees fell under Muslim persecution—Alexandria in 641, Antioch in 637, Jerusalem in 638, and finally Constantinople was sacked by Rome’s Latin Crusaders in 1204—leaving **Rome** as the dominant patriarchal see. In England, the 1066 Norman conquest led by William the Conqueror restructured the church by removing the local Anglo-Saxon bishops for Norman (think “French”) candidates for those who would be loyal to William. Ironically, here the English church would also invoke the ancient privilege of “Royal Supremacy” over the church to prevent the Pope or papal legates from imposing Bishops over the English Church. This would become an issue during the reign of Henry II related to the death of Thomas Becket—Henry would reinforce the idea that the English monarch had jurisdiction over the church in his realm. English Kings appealed to the precedent of Alfred the Great (9th century) who believed the Christian King was to have the final say over episcopal appointments. By the 14th century, growing dissatisfaction with papal abuses, moral corruption, and financial exactions—especially after the Black Death—led to statutes like *Provisors* and *Praemunire*, restricting Roman (papal) influence in England and conflict with the British Crown. In England the Reformation did not begin with Luther, but was the inevitable reaction of English churchman against centuries of the Pope’s overreach. ## The English Reformation and the Rise of Anglicanism The English Reformation was then inflamed by the broader theological upheavals of the Continental Reformation, particularly the influence of Martin Luther’s evangelical movement. This ferment, combined with Henry VIII’s protracted dispute with the papacy over the annulment of his marriage to Catherine of Aragon, brought tensions between the English Crown and Rome to a final breaking point. The crisis culminated in 1534, when the English Parliament, through the Act of Supremacy, formally declared that the Bishop of Rome held no jurisdiction over the Church in England. > “Be it enacted… that the King’s Majesty shall be taken, accepted, and reputed the only Supreme Head on earth of the Church of England…” > “…the Bishop of Rome, otherwise called the Pope, hath no greater jurisdiction conferred upon him by God in Holy Scripture in this realm of England than any other foreign bishop.” Thomas Cranmer, as Archbishop of Canterbury, helped shape the emerging **Anglican Church**. Following Henry’s death, the Church of England began to take on a more reformed character during the reign of his son, Edward VI. During this time, the Book of Common Prayer was completed in English and worship was restored to a historic order that reflected its earlier apostolic heritage while maintaining catholic episcopacy and sacramental life. Edward was followed by Mary (“Bloody Mary”) who brought the English Church back under Rome until she was succeeded by Queen Elizabeth in 1558. ## The Church of England in the American Colonies It was during the Reign of Elizabeth that the English Church would spread abroad. Sir Francis Drake’s voyage to California would include celebrating Holy Communion in 1579 according to the Book of Common Prayer in San Francisco. (See my article: [American Anglicanism Began in California](https://www.stevemacias.com/american-anglicanism-began-in-california/ "merican Anglicanism Began in California ")) This was the first English language and first Prayer Book service in North America. In 1607, Rev. Robert Hunt would celebrate the English service at Jamestown. By the time of the Revolutionary War, There were Anglican Churches in all of the American colonies. Several notable parishes were founded, including King’s Chapel in Boston (1687), Christ Church in Philadelphia (1695), and Trinity Church in New York (1697). ## The American Revolution and Anglican Realignment During the American Revolution, the Church of England in America suffered due to its association with the British crown. Clergy were required to have taken oaths of loyalty to the king, yet the King never sent a Bishop to oversee the colonies. The colonies were under the care of the Bishop of London who never once visited the colonies. During the American Revolutionary War, clergy such as Dr. William White served as chaplains to both the Continental Army and the Continental Congress. Notably, a significant number of the signers of the Declaration of Independence and later the U.S. Constitution were members of the Church of England and active participants in the Anglican tradition, including President George Washington. After American independence, Anglicans in the newly formed United States could no longer remain under the jurisdiction of the Bishop of London or the authority of the English Parliament. In response to the need for episcopal leadership, the clergy of Connecticut elected the Rev. Samuel Seabury as bishop in 1783. However, due to the requirement of swearing political allegiance to the Crown, English bishops refused to consecrate him. As a result, Seabury turned to the Scottish non-juring bishops—clergy who had remained loyal to the House of Stuart and operated independently of the laws governing the Established Church of England. He was consecrated in Aberdeen on November 14, 1784, becoming the first bishop of the American Anglicans now organized as the Protestant Episcopal Church in the United States. This forced a change in English law that permitted further episcopal consecrations without requiring an oath of allegiance to the king. In 1787, the Archbishops of Canterbury and York, along with the Bishops of Bath and Wells and Peterborough, consecrated Dr. Samuel Provoost (New York) and Dr. William White (Pennsylvania) at Lambeth Palace, thereby also providing succession from the English to the American Church. Though the relationship would remained strained between the two until after the coalescing of Anglican Communion at the first Lambeth Conference in 1867. ## Founding of the Protestant Episcopal Church in the USA In 1789, a General Convention (national synod) was held in Philadelphia. The Protestant Episcopal Church adopted its own Constitution and revised Book of Common Prayer, maintaining Anglican liturgical traditions (although adding some Scottish customs) while maintaining ecclesiastical independence or jurisdictional autocephaly from the Scottish and English churches. Despite initial sluggish growth—partly due to clergy hesitating to move westward—the Episcopal Church began its national expansion. ## Expansion, Education, and Civil War The 19th century saw the rise of Episcopal seminaries: - **General Theological Seminary** (1819, New York) - **Virginia Theological Seminary** (1823, Alexandria) These institutions emphasized training clergy and missionaries. Monastic communities, schools, colleges, and hospitals flourished. Leaders like Bishop Philander Chase (Bishop of Ohio, 1819) and Bishop Jackson Kemper (first Missionary Bishop to American Midwest and founder of *[Nashotah House)](https://nashotah.edu/ "Nashtotah House)")* were instrumental in evangelizing the American frontier. Following in the missionary footsteps of Kemper and Chase, Bishop William Ingraham Kip was sent to California in 1853 as the first Episcopal missionary bishop to the Pacific coast. The American Episcopal Church was now intercontinental. During the Civil War, southern dioceses withdrew from the Protestant Episcopal Church and formed the Protestant Episcopal Church in the Confederate States of America (PEC-CSA). While the most ardent supporters of the Southern cause—such as Bishop Stephen Elliott of Georgia, who served as Presiding Bishop of the Confederate Episcopal Church, and Bishop Leonidas Polk of Louisiana, who also held the rank of Confederate general—did not live to attend the postwar General Convention, their dioceses quickly rejoined the postwar Episcopal Church without censure or penalty. ## The Modern Episcopal Church and Ecumenical Vision However, in the decades that followed, internal tensions emerged—not over sectional politics, but over theological direction, liturgical practice, and ecclesial relationships. As I explain in my article, [Are You Anglican or Episcopalian?](https://www.stevemacias.com/are-you-anglican-or-episcopalian/): > The First Vatican Council fractures the Roman Communion and dissenting “Old Catholic” churches emerge independent from the Pope. This challenged this generation’s assumptions about the direction of the Reformation. > In 1856, William Augustus Muhlenberg (1797-1877) presented a *Memorial* (a formal petition) to the General Convention of the Episcopal Church. In it, he called for a loosening of what he saw as the Episcopal Church’s exclusiveness regarding denominational authority. Essentially, he suggested that the Episcopal Church should adopt a more apostolic approach to episcopacy, where the bishop could serve as a unifying figure for all evangelical Christians, not just those in the Episcopal or Anglican tradition. By doing so, the episcopacy could become a source of unity among different Protestant groups, promoting greater cooperation and fellowship. In the late 19th century, the Oxford Movement challenged the earlier Elizabethan consensus that defined Anglicanism as a Reformed Protestant tradition, prompting theological tensions that ultimately led to the formation of the Reformed Episcopal Church in 1873. The Episcopal Church (TEC) continued to shift theologically in the 20th century, adopting liberal stances on major theological and social issues such as women’s ordination (1976), same-sex marriage (2012), and continued revisions to the Book of Common Prayer. In response, many traditional Anglicans left TEC to form what are now called Continuing Anglicans (Congress of St. Louis in 1977 e.g. Anglican Catholic Church, Anglican Province in America) or Anglican Realignment (2008 Common Cause Partnership e.g. Anglican Church in North America) churches. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/a-brief-history-of-the-american-anglican-church-episcopal/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/a-brief-history-of-the-american-anglican-church-episcopal/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… **Categories:** Anglican, Anglophile, Theology **Tags:** Anglican, BCP, Bishop, history --- ### [The Duties of an Anglican Churchman](https://0.0.0.0/the-duties-of-an-anglican-churchman/) **Published:** May 25, 2025 **Author:** Steve Macias **Content:** The One, Holy, Catholic, and Apostolic Church is the whole body of those who have been made members of Christ through Holy Baptism. Each member is responsible for its welfare and shares in its privileges. Since the Reformation, Anglican Christians have distinguished themselves from other Protestant sects by their allegiance to the institutional Church, as evidenced by our formularies, Prayer Book, and commitment to the historic episcopacy. Thus, Anglican Christians are called ***Churchmen*** (as opposed to dissenters) and recognize that this ecclesiastical arrangement carries with it a duty to the Church—not a duty that merits salvation, but one that honors the Bride of Christ, who deserves our special honor and allegiance. This reflects the ancient Latin of St. Cyprian: > *“Habere non potest Deum patrem qui ecclesiam non habet matrem.”* > > or > > “He cannot have God for his Father who does not have the Church for his Mother.” ## Our First and Great Obligation The first and great obligation of every Churchman is to support the Church—to support it by his prayers; by his regular attendance at its services of worship; by his participation in its parochial activities; by his invitation of it to others; and by giving to it in accordance with his means. A churchman should every day remember in his prayers not only the Church universal with all its work, as well as his ordinary Bishop, but his own particular local parish with all its needs; its clergymen, and its other members; its parish school, and should each night seriously discern if he is doing his own duty in its support; and pray to be a better member. ## Our Lord’s Day Duty The churchman does not ponder on Saturday night, should I go to worship tomorrow? Rather he has already made the commitment that each Sunday, being the Lord’s Day, is reserved chiefly for worship. Prior to the turmoil of the 1970s, American Anglicans embraced this obligation in our own canons. The Episcopal Church’s Canons required: > “All persons within this Church shall celebrate and keep the Lord’s Day, commonly called Sunday, by regular participation in the public worship of the Church, by hearing the Word of God read and taught, and by other acts of devotion and works of charity, using all godly and sober conversation.” > > *Protestant Episcopal Church in the United States of America, Constitution and Canons (New York: Church Publishing, 1904), Canon 19.* (repealed c. 1979) Regular and reverent participation in Sunday worship is a fundamental mark of Christian faithfulness. While serious illness may occasionally prevent us from attending church, visiting friends or even family should never be the cause of our absence. If guests or relatives choose not to join us for worship, we must remember that our first duty is to God. Increasingly, youth sports and league commitments have taken priority in many Christian homes, but these can never rightly replace the worship of the Lord on His Day. A common objection to regular church attendance is to highlight the parish’s perceived shortcomings: the sermons are too long or unengaging, the people seem hypocritical or unfriendly, the music does not suit one’s preferences, and so on. But do we truly believe these are valid excuses for neglecting Sunday worship? If such concerns genuinely trouble your conscience, perhaps they are not a reason to withdraw, but a call to serve—an invitation to help strengthen the church through your own faithful presence and contribution. ## Spiritual Duty of the Churchman A Churchman should also read his Bible regularly and be intelligently acquainted with the history, doctrine, and customs of our Church. Religious education is not meant to be confined to clergy or the period of attendance in the Church school, but should be co-extensive with a person’s life from Baptism to the grave. Our daily conduct (in thought, word, and deed) should reflect the grace we’ve received, so that others may recognize Christ in us and give glory to God and His Church. Martin Thornton, in his classic Anglican work *English Spirituality*, organizes the Christian life around the Book of Common Prayer and the Threefold Rule: - **The Daily Office** – Matins and Evensong - **Weekly Eucharist** – Christ in Word & Sacrament - **Private Devotion** – Personal Habits and Holiness ### Daily Office Archbishop Thomas Cranmer simplified monastic hours of prayer into the Daily Office so that it could be prayed by all the baptized—not just by monks, but by ordinary people in their everyday lives. It offers what might be called the “Catholic minimum” of prayer: a rhythm of Scripture and worship that shapes the soul in the presence of God. As Martin Thornton observed, a parish rooted in this shared practice becomes not only more disciplined, but more spiritually alive—its members quietly being formed into the kind of people who naturally live in and for the kingdom. ### Weekly Eucharist The weekly celebration of Holy Communion stands at the center of the Church’s life because it draws us, again and again, into the reality of Christ’s presence and sacrifice. Evelyn Underhill captured this balance when she wrote that the peculiarity of the Anglican tradition is “the equal emphasis which it gives to the Divine Office and the Eucharist; that is to say, to Biblical and to Sacramental worship.” Together, they cultivate the Godward life—a life in which worship is not an event but a way of being. ### Private Devotion This includes practices such as private Bible study and meditation (like Lectio Divina), the recitation of the Jesus Prayer or the use of the Anglican prayer manuals, spiritual reading from the Church Fathers and the saints, as well as acts of mercy, silence, fasting, and the daily examination of conscience. These are developed over time as habits, not isolated bursts of piety, but stable, chosen patterns—habitual practices that tether our interior life to the grace of the Church. Michael Ramsey, the 100th Archbishop of Canterbury, referred to this Anglican spiritual framework as the “Benedictine triangle” — a balanced life of common worship, structured prayer, and personal reflection. ## Financial Duty of the Churchman The prophet Malachi asks, “Will a man rob God?” Yet it is striking how few who call themselves Christians actively support the Church financially. Some wrongly assume that an occasional bill in the offering plate or a Christmas donation is sufficient. Others give only when the church aligns with their personal interests or pet projects. Still others believe they should only give when they have a financial surplus, withholding entirely during lean times. But even those with little to spare can offer their time and talents in ways that reduce the Church’s expenses—an equally valuable contribution. While the Church imposes no fixed rule of percent such as a tithe, every Christian is called to regard their possessions as held in trust for God, and to steward their income in service to others, including the Church, as the Lord directs. In the Constitution and Canons of the Reformed Episcopal Church, Canon 35 lists, “support of the work of the Church by the offering of time, treasure, and talent” as a mark of an active communicant. ### 📚 **Recommended Anglican Resources** For further reading and tools to support your life as a Churchman, explore the following: - [ACNA Lectionary (2019)](https://www.dailyoffice2019.com/) – The official daily and Sunday Scripture readings from the Book of Common Prayer (2019). - [Reformed Episcopal Church Canonical Resources](https://rechurch.org/resources.html) – Access the REC Constitution and Canons, clergy forms, and other diocesan resources. - [ACNA Catechism – *To Be a Christian*](https://anglicanchurch.net/catechism/) – A rich and accessible catechism explaining the faith, worship, and mission of the Church. - [Martin Thornton on Amazon](https://amzn.to/4jjOFGy) – Browse classic Anglican spiritual works by theologian Martin Thornton. ## Closing Thoughts A churchman moving from one parish to another should request a letter of transfer from his former parish to his new one. Only in this way can the records and statistics of the Church be kept anywhere nearly accurate. It also helps to establish his standing in the new parish at once. All that is needed to do is to write the former rector requesting a letter of transfer and stating the name of the new parish. Some people hesitate to do this for sentimental reasons; others to escape financial responsibility in the new parish; but every Churchman who places the well-being of the Church first will do so at once. If ever you find yourself uncertain about the Church’s teachings, worship, or way of life, please do not hesitate to speak with your pastor. These questions are not a burden—they are a blessing. Your desire to understand more deeply is a sign of the Spirit at work within you, and it brings joy to those called to shepherd the flock of Christ. A faithful pastor does not assume indifference or neglect in his people, but believes they earnestly long to walk in the truth. His role is to guide with patience, to teach with love, and to walk alongside each soul with gentleness, helping each one grow in faith and faithfulness within the Body of Christ. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-duties-of-an-anglican-churchman/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-duties-of-an-anglican-churchman/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… **Categories:** Anglican, Theology **Tags:** Anglican, BCP, leadership, ministry --- ### [The Roots of Classical Christian Education in Anglican Schools](https://0.0.0.0/the-roots-of-classical-christian-education-in-anglican-schools/) **Published:** May 24, 2025 **Author:** Steve Macias **Content:** ## **Celtic Christianity and Classical Education** The early missionaries to the British Isles brought not only Christianity but also Western culture to the regions of Ireland, Scotland, Wales, and England. Early 5th-century missionaries like St. Patrick, St. Columba, St. Ninian, St. Kentigern, and St. David were responsible for establishing churches and monastic communities that provided opportunities for education through the Christian Church. These early monastic communities provided the infrastructure for what would become schools and libraries. I recorded a short video on Monks and Monasticism in the Anglican Tradition: A Celtic scriptorium was a place within a monastery or other religious community where monks and scribes engaged in the labor-intensive task of producing handwritten manuscripts. These manuscripts included religious texts, literary works, historical chronicles, legal codes, and more. The term “scriptorium” is derived from the Latin word *scriptor*, meaning “writer” or “scribe,” and it refers to a dedicated space where the copying, illuminating, and sometimes composing of manuscripts took place. In the context of the Celtic world—especially during the early medieval period—Celtic scriptoria were vital centers of scholarship, artistic creativity, and the preservation of knowledge. The meticulous copywork of Celtic scribes contributed significantly to the preservation of ancient and classical texts. During periods of political upheaval and cultural change, these scriptoria were essential in safeguarding and transmitting valuable knowledge across generations. --- ## **Oxford and Cambridge: The University in British Education** The University of Oxford, located in Oxford, England, is one of the oldest universities in the English-speaking world. Teaching began at Oxford as early as the 12th century. Monastic influence was significant in its establishment, with early figures like John Duns Scotus (1266–1308), a Scottish Franciscan friar and philosopher. The earliest scholars had their roots in monastic communities, which gradually evolved from a collection of scholars to a more structured educational institution. Similarly, the University of Cambridge, located in Cambridge, England, also has monastic roots. The university traces its origins to scholars who migrated from Oxford during the 13th century. The Church played a prominent role in medieval education, and official recognition from the Pope aligned the university with religious and academic authorities. In 1317, Pope John XXII issued a papal bull known as *Super Cathedram* ([Monumenta Germaniae Historica](https://www.dmgh.de/mgh_const_3/index.htm#page/144/mode/1up)), which recognized the validity of degrees conferred by Cambridge University throughout Europe. Monasteries played a significant role in medieval education and intellectual life. They were centers of learning, scholarship, and manuscript production—crucial aspects of early education. Monks were often well-educated and engaged in the study of various subjects, including theology, philosophy, mathematics, and the classics. These monastic communities provided an environment conducive to study, discussion, and the preservation of knowledge. The development of universities in England, like Oxford and Cambridge, marked a transition from individual scholars working independently to structured institutions of higher learning. Over time, these universities expanded their curricula, established formal academic structures, and became centers of intellectual and scientific inquiry. While Oxford and Cambridge are perhaps the most well-known examples of early universities with monastic origins, the establishment of universities across Europe was often influenced by religious institutions. Monasteries, cathedrals, and other religious centers provided a foundation for the growth of learning and scholarship that eventually evolved into the university system as we know it today. ## **Classical Education as a British Reform Movement** Following the Industrial Revolution, education began to shift from an exploration of the humanities to a tool for preparing a workforce. Industrialization necessitated a larger, more skilled labor force. This led to a push for mass education and a change in educational priorities. Education became a means for social mobility, as the collection of skills could provide opportunities for employment. You didn’t need to know Latin to work in a factory. Instead, education changed its methodology to ensure consistent outcomes, mirroring the uniformity seen in assembly line production—often at the expense of the humanities like art, music, history, philosophy, and language. As a reaction to the mechanization of society, many individuals sought solace and inspiration in the artistic and intellectual achievements of ancient Greece and Rome, viewing classical antiquity as a source of authenticity and cultural depth. Education in the classical sense was an exploration of truth and beauty, rather than the development of specialized technical skills. ## **British Classical Education Leaders** Classical education experienced a resurgence in the 19th and early 20th centuries, with its intellectual groundwork having been established by figures such as **John Milton (1608–1674)** generations before. Milton’s influential work *Areopagitica*, named after the Athenian council’s debating site on a hill, serves as a defense of intellectual curiosity and an advocacy for classical education in the 17th century. Milton’s famous quote on education remains pinned in our school office at Canterbury: > “The end then of learning is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him, as we may the nearest by possessing our souls of true virtue, which being united to the heavenly grace of faith makes up the highest perfection.” > —John Milton --- ## **Early Leaders: Rugby School and Rev. Thomas Arnold** Education reforms in the Victorian era used the classical emphasis on character and academic virtue to rescue a failing British education system. “At the beginning of the nineteenth century, the English public school was seen very differently from the revered British institution it was to become by its end,” according to Dr. Heather Ellis of Liverpool Hope University. “A public school education was remembered by many former pupils as depressing, brutal, and academically fruitless…” ![](https://www.stevemacias.com/wp-content/uploads/2025/05/thomas-arnold-anglican-classical-education-1024x983.avif)**Thomas Arnold** (Anglican Classical Educator and Priest)**Rev. Thomas Arnold (1795–1842)** was a prominent educator and headmaster of Rugby School from 1828 to 1841. The game of Rugby owes its name to the school, and the school under Arnold was the inspiration for the modern Olympic Games. At the core of Arnold’s perspective on what he termed “manliness” was an idea he frequently contrasted with the perpetual childlike or boyish behavior he aimed to help his students outgrow. He valued a deep understanding of the literary culture and history of the Greek and Roman world that a classical education could offer—not solely for personal growth but because he saw Greek and Roman civilization, except in their religious and moral aspects, as the pinnacle of human achievement. Arnold believed that this classical culture exemplified the potential of a society in its advanced stage of development, akin to Vico’s “third period of full civilization” or adulthood. He thought it provided an unmatched model for the intellectual progress of 19th-century Britain and Europe. --- ## **Classical Education and the Trivium** **St. John Henry Newman (1801–1890)** was a prominent figure in the 19th century, known for his significant contributions as a theologian, philosopher, and eventually as a cardinal in the Roman Church. Born into an Anglican family, he was initially immersed in the intellectual and spiritual currents of the Oxford Movement, a revival within the Church of England that sought to restore traditional elements of English worship and doctrine. However, Newman’s journey would eventually lead him to embrace Roman Catholicism. ![A traditional oil painting of St. John Henry Newman, a 19th-century theologian and educator known for his profound influence on Classical Education and the Oxford Movement. Newman is depicted seated, dressed in a black cassock with a white clerical collar, holding a gold-edged book—symbolizing his lifelong commitment to learning and theological scholarship. The portrait evokes his vision for liberal education as articulated in The Idea of a University, where he defended the integration of classical studies and Christian faith within the university tradition.](https://www.stevemacias.com/wp-content/uploads/2025/05/John-Henry-Newman-Classical-Education-683x1024.avif)**St. John Henry Newman** (Roman Catholic convert from Anglicanism)During Newman’s early association with the Oxford Movement, he advocated for a return to the Catholic roots of Anglicanism, aiming to reinvigorate the Church of England with a deeper sense of the patristic tradition. He was an author among the controversial *Tracts for the Times*, a series of pamphlets that aimed to reassert the importance of sacraments, liturgical practices, and apostolic succession. One of Newman’s most enduring legacies is his profound influence on classical education. His treatise *The Idea of a University* advocated for a liberal arts education in pursuit of knowledge for its own sake. Education was to be both Christian and Classical: > “I am speaking of University Education, which implies an extended range of reading, which has to deal with standard works of genius, or what are called the classics of a language: and I say, from the nature of the case, if Literature is to be made a study of human nature, you cannot have a Christian Literature. It is a contradiction in terms to attempt a sinless Literature of a sinful man.” > “While we are men, we cannot help, to a great extent, being Aristotelians, for the great Master does but analyze the thoughts, feelings, views, and opinions of human kind.” ## **20th-Century Classical Education: Charlotte Mason and Dorothy Sayers** **Charlotte Mason (1842–1923)** was a British educator who overcame orphanhood to become a champion for “liberal education for all.” Her educational philosophy is often associated with a holistic approach, and she herself described education as “an atmosphere, a discipline, and a life.” Like classical teachers before her, she started with character formation and habits, then used short lessons and a child’s natural curiosity to foster a love for learning. As Charlotte Mason put it: > “The question is not,––how much does the youth know when he has finished his education––but how much does he care? and about how many orders of things does he care? In fact, how large is the room in which he finds his feet set? and, therefore, how full is the life he has before him?” > (*School Education*, p. 170–171) ![](https://www.stevemacias.com/wp-content/uploads/2025/05/Charlotte-Mason-Classical-Education-Anglican-683x1024.avif)Charlotte Maria Shaw Mason (1 January 1842 – 16 January 1923) was a *British educator* and reformer**Dorothy Sayers (1893–1957)** delivered the influential essay *The Lost Tools of Learning* in 1947, advocating for a return to the medieval Trivium (grammar, logic, and rhetoric) in education. Like many today, she believed that modern humanistic education had lost its way, and students were not being equipped with the essential tools of learning that would serve them throughout their lives. Dorothy Sayers was a colleague of C.S. Lewis, Charles Williams, and J.R.R. Tolkien at Oxford. Her essay called back to mediæval forms of education that created Oxford, Cambridge, and the great universities of Christendom. ![](https://www.stevemacias.com/wp-content/uploads/2025/05/Dorothy-Sayers-Anglican-Educator-683x1024.avif)Dorothy L. Sayers (1893–1957): Anglican Theologian, Classical Educator, and Mystery NovelistShe writes: > “The combined folly of a civilisation that has forgotten its own roots is forcing them to shore up the tottering weight of an educational structure that is built upon sand. They are doing for their pupils the work which the pupils themselves ought to do. For the sole true end of education is simply this: to teach men how to learn for themselves; and whatever instruction fails to do this is effort spent in vain.” > —*The Lost Tools of Learning* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-roots-of-classical-christian-education-in-anglican-schools/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-roots-of-classical-christian-education-in-anglican-schools/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… **Categories:** Anglican, Classical Education **Tags:** Anglican, books, Classical Education, School, Trivium --- ### [Historical Connections between Anglicanism and Christian Reconstruction](https://0.0.0.0/anglicanism-rushdoony/) **Published:** December 27, 2021 **Author:** Steve Macias **Content:** **DISCLAIMER**: The names of individuals or organizations listed below may or may not be associated with Christian Reconstruction today. It is **not** my intention to claim that any of the names below are ***current***, **complete,** or even **partial** adherents of any particular version of Theonomy, Christian Reconstructionism, or of Dominion Theology. This exploration of historical connections does not constitute nor should be read as an endorsement or approval of any school of Christian Reconstructionsm by any of the individuals or organizations listed below. The true intention behind the author’s exploration is to show the friendly connections of Evangelical Christendom – Reformed, Anglican, and Presbyterian – engaging decay in American culture from a Christian perspective. --- Back in 2010, I spent some time living in Washington D.C. where I attended an AMiA Anglican Church, I was surprised to find that many in this circle read the same books and knew many of the authors I had been reading back in California. This was before I was ordained into the Anglican ministry and was my first exposure to Anglicanism. For as small as my branch of Reformed Christianity was (CREC, Postmillennial, Theonomic, Presuppositional, Federal Vision, etc.), Anglicanism showed up more than I expected. Inside my previous denomination, we read NT Wright, CS Lewis, and some churches had even adopted a version of the 39 Articles as their confession. Also, Athanasius Press, a ministry of Auburn Avenue Presbyterian Church, sold me a copy of [MF Sadler’s “Second Adam and the New Birth”](https://amzn.to/3EzyXCZ) that played a large role in my journey down the Canterbury trail. I often credit my transfer to a CREC ordination study guide which challenged me to read the patristics. It was from the Fathers that my conviction for Episcopal Polity (Bishops) was developed. ### A TIMELINE (WORK IN PROGRESS) In 1953, The Rev. T. Robert Ingram became the founding Rector of St. Thomas Episcopal Church in the Diocese of Texas. He would later go on to contribute to the Journal of Christian Reconstruction’s Symposium on Biblical Law and his book, “The World Under God’s Law” (1970). His work is frequently referenced by Rushdoony in Chalcedon Foundation books and lectures. In the 1960s, RJ Rushdoony encouraged his friend Rev. Norman Milbank to start Saint Paul’s Anglican Church and Canterbury School. Rushdoony has been quoted by Rev. Milbank as saying, “the Book of Common Prayer is one of the three great works to come out of the Reformation,” and Presbyterians could have had the Book of Common Prayer, and he believed they should have adopted it. Milbank had served as Bursar at Stanford University and Dr. Rushdoony worked with the Hoover Institute at Stanford. In 1970, Dr. Rushdoony resigned from the Orthodox Presbyterian Church and help establish the Anglican Churches of America and Associates through the combined congregations led by Dr. Rushdoony, founder and head of the Chalcedon; Dr. C. Truman Davis, Trinity Church and School; and Reverend Milbank, representing St. Paul’s Anglican Church and later, Canterbury Christian School. These entities were fully independent, but could come together under the banner of this newly formed entity should that ever become necessary. In 1987, Westminster Presbyterian Church (Tyler, TX) moved to become Good Shepherd Reformed Episcopal Church. The Church was Pastored by Rev. Ray Sutton and had counted the gifted teacher James B. Jordan as a minister. Rev. David Chilton had also served in Tyler (1983-1986) with Gary North (Rushdoony’s son-in-law), Sutton, and Jordan where Chilton wrote two books: Paradise Restored and Days of Vengeance. 1988-1989, Rev. Kim Riddlebarger and Rev. Michael S. Horton were both ordained as deacons in the Reformed Episcopal Church (Now known for the reformed White Horse Inn radio show). In March of 1990, Dr. Gary North listed Rev. Ray Sutton as his pastor and Good Shepherd Episcopal as his Church in that month’s issue of the Christian Reconstruction Newsletter. With Rev. Ingrahm’s death in 1994, Dr. Greg Bahnsen’s death in 1995, David Chilton in 1997, and Dr. Rushdoony in 2001. The “Christian Reconstruction” movement has been taken in a number of different directions by former adherents from Anglican, Presbyterian, and Reformed circles. When asked about Christian Reconstruction today, an Anglican priest once very closely associated with Christian Reconstruction told me, “For me, the tension has been resolved by becoming whole-heartedly Anglican. Over time, I began to see a deficiency in Reconstructionism in their views of the Church and Sacrament. Also, as I studied Church history, I saw a Catholic faith that looked more like Anglicanism than Reconstructionism. Finally, everything I really wanted to have from Reconstructionism I have in Anglicanism – and more!” ### HISTORICAL NOTES There’s also a significant historical connection if we trace backward from Rushdoony, who considered Cornelius Van Til as a significant influence. (See Rushdoony’s book By What Standard, 1958) In 1939, the Reformed Episcopal Seminary published Van Til’s book *Christian Apologetics*, while Van Til was a professor at the fledgling Westminster Seminary. As of 2021, the Reformed Episcopal Church (REC) seminary in Dalllas called Cranmer House requires Greg Bahnsen’s book Always Ready alongside Kreeft’s Socratic Logic in its apologetics courses. Dr. Bahnsen studied at Westminster under Cornelius Van Til and was a friend and admirer of Dr. Rushdoony. A bibliography I received while taking the course at Cranmer also included Van Til, Frame, and Schaeffer – among non-Van Tillians Chesterton, Alister McGrath, Morison, etc. It is also worth noting that Cranmer House is overseen by Bishop Sutton. Van Til himself considered two men to be his primary influences: Dutch theologian Abraham Kuyper and American Presbyterian J. Gresham Machen. **Abraham Kuyper’s** connection to Anglicanism relates to his conversion, which occurs while reading a popular novel by Charlotte M. Yonge – a disciple of Father John Keble, who closely supervised the writing of the book. John Keble was a leader of the Oxford Movement in Anglicanism – often called the Tractarians – associated with John Henry Newman and Edward Pusey. In his autobiographical essay, “Confidentially,” Abraham Kuyper outlines the circumstances of his conversion to orthodox Christian faith. One pivotal moment is his reading *The Heir of Redclyffe*. Kuyper says: “Though not in value, it stands next to the Bible in its meaning for my life.” The English novel, a gift from his fiancée, Johanna Schaay, had a profound emotional effect on Kuyper, literally bringing him to his knees in repentance. He notes: “This masterpiece was the instrument that broke my smug, rebellious heart” Kuyper’s describes his own conversion, “was not a gradual shift from childlike piety to a sweet sense of salvation, but rather demanded a total change of my personality — heart, mind, and will” **J. Gresham Machen** has many connections to Anglicans and was respected enough by the Reformed Episcopal Church to be the commencement speaker for the Theological Seminary of the Reformed Episcopal Church in 1932. Machen helped lead many from the PCUSA into the Presbyterian Church of America (Later forced by the courts to rename itself the Orthodox Presbyterian Church). During this process, Machen found aid from various men in the REC/Anglican World. The Reformed Episcopal Church of the Atonement in Germantown offered its auditorium to Machen’s group, and a telegram of greeting was read to the general assembly of the Presbyterian Church of America (OPC) from the Rt. Rev. Robert Westly Peach, presiding bishop of the Reformed Episcopal Church. Machen’s vision for the OPC and Westminster itself began as the League of Evangelical Students, with headquarters at the Reformed Episcopal Seminary in Philadelphia (which is noted in the Christianity today, July 1935, Vol. 6 No. 2). Reading the “Presbyterian Guardian” archives from the OPC we can find numerous articles from Reformed Episcopal Bishops and professors from the Reformed Episcopal Seminary who were invited to speak at events like Commencement at Westminster. The Rev. Fred C. Kuehner (Reformed Episcopal) led the prayers for Westminister Seminary’s Commencement in 1945. Another notable figure of this time period was Gordon H. Clark (a prominent figure in presuppositionalism) who taught at the Reformed Episcopal Seminary during the Great Depression under Reformed Episcopal (Anglican) Bishop Rudolph and his son Robert Knight Rudolph (below pictured with Cornelius Van Til). The Rev. Robert Knight Rudolph was professor of systematic theology and christian ethics at the Theological Seminary of the Reformed Episcopal Church in Philadelphia. ![](http://34.223.225.245/wp-content/uploads/2021/12/Van-til--1024x683.jpeg)Van Til and RudolphGallery of Rev. Rev T Robert Ingram ![Robert Ingram Anglican priest, St. Thomas Episcopal Church Houston, Christian Reconstruction Anglicanism, Anglican education pioneer, classical Christian school founder, Houston Episcopal history, Book of Common Prayer advocate, Episcopal school ministry, Anglican photos 1950s, Robert Ingram St. Thomas School.](https://www.stevemacias.com/wp-content/uploads/2021/12/Screen-Shot-2021-12-27-at-10.43.14-AM-1024x527.png)![Robert Ingram Anglican priest, St. Thomas Episcopal Church Houston, Christian Reconstruction Anglicanism, Anglican education pioneer, classical Christian school founder, Houston Episcopal history, Book of Common Prayer advocate, Episcopal school ministry, Anglican photos 1950s, Robert Ingram St. Thomas School.](https://www.stevemacias.com/wp-content/uploads/2021/12/Screen-Shot-2021-12-27-at-10.44.10-AM-1024x640.png)![Robert Ingram Anglican priest, St. Thomas Episcopal Church Houston, Christian Reconstruction Anglicanism, Anglican education pioneer, classical Christian school founder, Houston Episcopal history, Book of Common Prayer advocate, Episcopal school ministry, Anglican photos 1950s, Robert Ingram St. Thomas School.](https://www.stevemacias.com/wp-content/uploads/2021/12/Screen-Shot-2021-12-27-at-10.45.41-AM-1024x526.png)![Robert Ingram Anglican priest, St. Thomas Episcopal Church Houston, Christian Reconstruction Anglicanism, Anglican education pioneer, classical Christian school founder, Houston Episcopal history, Book of Common Prayer advocate, Episcopal school ministry, Anglican photos 1950s, Robert Ingram St. Thomas School.](https://www.stevemacias.com/wp-content/uploads/2021/12/Screen-Shot-2021-12-27-at-10.46.41-AM-1024x470.png)This article explores the surprising historical and theological connections between the Anglican tradition and the Christian Reconstruction movement, particularly through figures such as R.J. Rushdoony, Greg Bahnsen, Cornelius Van Til, and Abraham Kuyper. It highlights the influence of Anglican liturgy, episcopal polity, and sacramental theology on former Reformed and Presbyterian leaders, tracing the evolution of thought that led many from Reconstructionism into Anglicanism. Key moments include the founding of Canterbury School, the integration of Van Tillian apologetics at Cranmer Theological House, and Kuyper’s conversion influenced by the Oxford Movement. The post also charts notable milestones such as the early ministry of Ray Sutton, the role of the Reformed Episcopal Church (REC), and J. Gresham Machen’s collaboration with Anglican leaders during the formation of the Orthodox Presbyterian Church. This historical timeline illustrates the shared roots and theological intersections between Reformed, Anglican, and Reconstructionist traditions. **Keywords:** Anglican and Christian Reconstruction, Reformed Episcopal Church history, R.J. Rushdoony Anglican connection, Cornelius Van Til Anglican influence, Abraham Kuyper Oxford Movement, Cranmer Theological House apologetics, Greg Bahnsen Anglicanism, Episcopal polity in Reformed theology, REC and OPC cooperation, Anglicanism and Federal Vision, presuppositional apologetics Anglican perspective. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglicanism-rushdoony/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglicanism-rushdoony/?share=x) - ### Related Posts - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco](https://0.0.0.0/american-anglicanism-began-in-california/)The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind,… - [RNS Quotes: On Indian Christian Persecution](https://0.0.0.0/rns-quotes-on-indian-christian-persecution/)A press release published in the Religious News Service (RNS) entitled, "Californian clergy coalition prays… **Categories:** Anglican, Theology **Tags:** Anglican, history --- ### [Against Charter Homeschooling](https://0.0.0.0/against-charter-homeschooling/) **Published:** May 23, 2025 **Author:** Steve Macias **Content:** ## Why Christian Families Should Oppose Charter Homeschool Programs ### What Is a Charter Homeschool Program? Understanding the State-Run Alternative In recent years, publicly funded charter-based homeschool programs have grown in popularity among families seeking alternatives to traditional homeschooling or even private schools. These programs often tout their “WASC” accreditation, individualized learning plans, and support for parental choice—features that understandably appeal to many parents. Perhaps most compelling, however, is the financial incentive: some charters advertise generous educational funds—up to $4,150 per student annually—which can be used for materials, extracurriculars, and certain services. For families comparing this to the significant cost of private Christian education or the out-of-pocket expense of independent homeschooling, the offer can seem too good to pass up. Yet beneath this appealing surface lie important philosophical and practical concerns, particularly for Christian parents committed to a distinctly biblical vision of education. ## The Hidden Costs of Charter Homeschooling: What Christian Parents Should Know ### ***Charter Homeschool is Public School at Home with Government Approved Specialists and Vendors*** I write the following with the understanding that the reader is already acquainted with my conviction that public education is, by its very nature, incompatible with Christian education. The state-controlled, tax-funded system introduced in the 19th century by figures such as Horace Mann was deliberately designed to undermine the biblical view that education is a God-given responsibility entrusted primarily to parents for the transmission of the Christian faith. Unfortunately, many modern Christians have too readily accepted public schooling as a neutral or necessary norm, without seriously reflecting on its philosophical foundations or long-term emotional and spiritual impact. In many cases, parents only consider leaving the public system in response to immediate concerns—such as exposure to LGBTQ+ ideology, bullying, or school violence—rather than out of a clear conviction about biblical discipleship and the God-ordained role of parents in education. ## How Do Charter Homeschool Programs Work? A Christian Parent’s Guide Charter homeschool programs assign each student a state-credentialed “education specialist” who oversees academic progress while the parent acts as the primary day-to-day teacher. Families work with the specialist through an established charter school program to create a personalized, secular curriculum and meet at least once every 20 school days. Taxpayer educational funds are provided for pre-approved materials and supplies. Curriculum vendors must offer explicitly secular, “non-discriminatory” educational materials. All content must align with California Department of Education (often politicized) learning standards and the (thoroughly unimpressive) common core framework. ## Do Charter Homeschools Limit Parental Choice? The Truth About Curriculum Bans While often marketed as a form of school choice, charter homeschool programs subtly restrict parental freedom and expose a deeper bias against overtly Christian education. As I went through the approved Curriculum catalog, I checked to see if any of the materials that I would recommend for Classical Christian education would be purchasable. Not surpringsigly, Christian curriculum providers are not on the approved vendor list. Among the banned publishers are many of the materials I would most likely recommend for Christian homeschooling families, including: [Abeka](https://www.abeka.com/), [Logos Press](https://logospressonline.com/), [Veritas Press](https://veritaspress.com/), [Bob Jones University Press](https://www.bjupress.com/), [Alpha Omega Publications](https://www.aop.com/), [Christian Light Education](https://christianlight.org/), and [Classical Academic Press](https://classicalacademicpress.com/). The money set aside for homeschool charter cannot be used for any core program worthwhile and is severely restricted to religious elective materials. This exclusion of trusted Christian publishers reveals an unmistakable anti-Christian bias baked into the system—one that permits nearly any educational philosophy except one grounded in historic, biblical faith. A Christian should value success in education, but what are we teaching our children about education if we believe we can have success without Christ in our curriculum? ## State Accreditation and WASC: A Trojan Horse for Progressive Ideology In California, charter schools seeking accreditation through the Western Association of Schools and Colleges (WASC) must adhere to more than reading, writing, and arithmetic. ### Social-Emotional Manipulation: How SEL Programs Undermine Christian Morality and Parental Authority These programs require submission to an entire philosophical and sociological system aligned with the progressive political ideologies. State accreditation bodies present these as neutral tools for student well-being, they often redefine sin as trauma, minimize or dismiss parental authority, and replace biblical standards of justice with secular frameworks rooted in identity politics and critical theory. Secular counseling services can subtly shift students’ moral compass away from Christian virtue and toward a relativistic ethic that affirms all choices except those grounded in Scripture. In this way, what appears to be “compassionate” education often becomes a vehicle for undermining the very moral and spiritual foundations Christian families seek to instill. The foundations for accepting homosexuality, transgenderism, adultery, and fornication are present in the relativism of modernist perversions of empathy. ### The DEI Agenda in Accredited Homeschools: What Christian Families Must Understand WASC’s equity statment promotes “equity, inclusion, and access… regardless of gender, religion, and/or other identities.” ([source](https://www.acswasc.org/wasc-equity-statement/ "source")) This language is aligned with a modern DEI framework that assumes gender and identity categories are fluid and self-defined. Statements encouraging the celebration of all identities and the “championing” of diversity suggest an acceptance of behaviors and ideologies (e.g., LGBT identities, religious pluralism) that many Christian families view as inconsistent with Scripture and historic Christian doctrine. For classical Christian families, who hold to biblical definitions of male and female and view identity as God-given, this undermines essential theological commitments about human nature, creation, and sin. *How can we look to such an backwards views as the “accreditation” body for the education of our children?* **These sort of DEI statements are pure humanism and make no reference to moral formation grounded in Biblical truth or transcendent values.** More than anything WASC accreditation signals that a program aligns with humanistic and secular values, not necessarily that it reflects true educational excellence. When combined with the fact that parents of secular students can choose curricula of varying rigor—so long as they meet the arbitrary benchmarks set by the state—it becomes clear that the homeschool charter model is structurally predisposed to mere academic mediocrity and government ideological conformity. **More on Christian Homeschooling and Charter Programs** If you’re a Christian parent exploring homeschool options, it’s important to understand the differences between charter homeschooling and traditional Christian homeschooling. Many families are surprised to learn that programs like Abeka, Veritas Press, Logos Press, and Bob Jones University Press are often excluded from charter-approved vendor lists due to their religious content. While charter homeschools offer public funds, they come with state regulations and WASC accreditation requirements that promote diversity, equity, and inclusion (DEI) and social-emotional learning (SEL)—often at odds with biblical values. For additional related reading: - **“Why Charter Schools Won’t Work for Christians”** 🔗 https://fpmca.org/why-charter-schools-wont-work-for-christians/ *Explains legal and philosophical reasons why state-funded charters are incompatible with Christian homeschooling.* - **“Public School at Home? A Look at Charter Schools”** 🔗 https://www.cheaofca.org/charter-schools-public-school-at-home/ *An overview of how charter schools are still public schools, even when done at home.* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/against-charter-homeschooling/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/against-charter-homeschooling/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… **Categories:** Classical Education **Tags:** Charter, Curriculum, DEI, Homeschool --- ### [Anglicans and Immersion Baptism](https://0.0.0.0/anglicans-and-immersion-baptism/) **Published:** May 21, 2025 **Author:** Steve Macias **Content:** Over the past few weeks, it has been my great joy to administer the sacrament of Holy Baptism to several members of our church and school community—two infants and three students from Canterbury Christian School. ![Student Baptism by Immersion – Anglican Tradition](https://www.stevemacias.com/wp-content/uploads/2025/05/unnamed-10-1024x819.avif)Student Baptism by Immersion – Anglican Tradition### What is the biblical mode of baptism—immersion, pouring, or sprinkling? While infant baptism is fairly familiar in most Anglican parishes, the baptism of the three Canterbury students was done by full immersion—something less commonly seen in Anglican churches, but entirely within our tradition. The *Book of Common Prayer* provides for baptism by immersion or pouring, and this flexibility reflects ancient Christian practice. **The 1662 Book reads:** > ¶ *Then shall the Priest take each person to be baptized by the right hand, and placing him conveniently by the Font according to his discretion, shall ask the God-fathers, and God-mothers the Name: and the shall dip him in the Water, or pour Water upon him, saying.* > > N. I baptize thee, In the Name of the Father, and of the Son, and of the holy Ghost Amen. > > [\[Read the entire liturgy here.\]](http://justus.anglican.org/resources/bcp/1662/Orig_manuscript/baptism.htm "[Read the entire liturgy here.]") In fact, the *Didache*, one of the earliest Christian teaching documents, describes immersion as the standard, while allowing for pouring when necessary. The section commonly called Ch. 7 reads: > “And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.” ([source](https://www.newadvent.org/fathers/0714.htm "source")) ### The Scriptural Symbolism is Stronger in Pouring/Sprinkling Still, I personally believe that the symbolism of sprinkling or pouring better reflects the biblical imagery of cleansing, as Duane Spencer explores in his excellent book *Holy Baptism*. Spencer’s book Holy Baptism:*Word Keys Which Unlock the Covenant* explores the theological foundations of baptism by examining Old Testament rites such as circumcision, ritual washings, priestly consecration, and covenantal symbols. Through detailed word studies and typological analysis, Spencer connects these practices to Christian baptism, emphasizing its covenantal and sacramental significance through the sprinkling and pouring rituals for priests and kings. ![Pouring Water in Infant Baptism – Anglican Practice](https://www.stevemacias.com/wp-content/uploads/2025/05/unnamed-21-1-768x1024.avif)Pouring Water in Infant Baptism – Anglican Practice### Is Baptism by Sprinkling or Immersion Valid? The claim that baptism by immersion is the *only valid mode* because it symbolizes being “buried with Christ and raised with Him” (see Romans 6:4; Colossians 2:12) rests on a flawed assumption about ancient burial practices. In the First-Century Jewish and Near Eastern context, burial was not typically by interment in the ground, as in modern Western practice. Instead, the dead were placed in rock-cut tombs or sepulchres—caves, chambers, or carved niches—like the one where Jesus Himself was laid (Luke 23:53, John 19:41). > “And they laid him in a sepulchre that was hewn in stone, wherein never man before was laid.” (Luke 23:53, KJV) Therefore, **being “buried with Christ” does not require being submerged in the earth or water**. In Christ’s case, burial meant being laid horizontally into a stone tomb, with no immersion involved. Whether by immersion or affusion, what matters most is the grace conferred and the covenant made—uniting each baptized person with the death and resurrection of Jesus Christ. This child is regenerate. ![The Didache and Early Christian Baptism Practices](https://www.stevemacias.com/wp-content/uploads/2025/05/unnamed-22-1.avif)Anglican Baptism Rituals Explained – Immersion vs Sprinkling## What is the Anglican View of Baptism? The 39 Articles teach that Holy Baptism is more than a symbol—it is a Sacramental means by which God works, indelibly marking Christians as part of the Church covenantally and sealing His promises of forgiveness and adoption. They also affirm infant baptism as consistent with Christ’s teaching and the practice of the early Church. ***The 27th Article reads:*** > “Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglicans-and-immersion-baptism/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglicans-and-immersion-baptism/?share=x) - ### Related Posts - [Books for Starter Anglicans](https://0.0.0.0/books-for-starter-anglicans/)Recently, a parishioner requested a book table which got me thinking about what to include.… - [Holy Saturday and the Easter Vigil](https://0.0.0.0/holy-saturday-and-the-easter-vigil/)Anglicanism and the Great Vigil of Easter We celebrated the the Great Vigil of Easter… - [The Blessing of Holy Water: History, Significance, and Devotional Use](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/)The Ancient Roots of Holy Water in Christian Tradition The use of Holy Water is… **Categories:** Theology --- ### [Ray Sutton's Defense of Paedo-Communion](https://0.0.0.0/ray-suttons-defense-of-paedo-communion/) **Published:** November 24, 2023 **Author:** Steve Macias **Content:** An excerpt from Bishop Sutton, ([Reformed Episcopal Church](http://www.recus.org/), ACNA): > “The church is to do no less than Christ when it comes to admitting people to the new covenant feast. If adults need food to grow, so do children. If adult believers require spiritual sustenance to mature, so do children. This is part of the blessing. They are not to be forbidden from the holy food of God. > > The Lord’s Supper is “way-bread” for the believer’s journey in this world. J. R. R. Tolkien communicates this sacramental principle through the metaphor of way-bread in The Fellowship of the Ring. Little hobbits are given the mystical food for their journey. They are told that just a small portion of lembas is enough to feed large people. By implication it is sufficient for the little folk, the hobbits. The New Testament teaches the same. A little bit of grace goes a long way. Crumbs from the table of God are necessary for expansive growth toward life for the world to come. Adults must have this spiritual food for their journey. So must children. To forbid them is to confine the church into spiritual immaturity. Instead, covenant children should be allowed to come to Christ’s table for the way- bread of a child’s journey, and, yes, even for the demands and adult’s journey. All must eat to grow. If they do not, then they will die along the way from spiritual starvation no less than a hiker will expire in the wilderness without sustenance. Could this be why forbidding children the blessing of His food is so serious to Him? To keep the children from the Supper of the Lord is to cut off the means of grace and source of growth, indeed, the necessary way-bread of God.” [Read the Full Chapter – PDF: Here. ](http://www.stevemacias.com/wp-content/uploads/2023/11/Way-Bread-Ray-Sutton-.pdf) Buy the full book: **The Case for Covenant Communion (Gregg Strawbridge)** [https://www.wordmp3.com/details.aspx?id=36747](https://www.wordmp3.com/details.aspx?id=36747&fbclid=IwAR1Zo4HjpU8DveRN8Iart5_pNPhAQS_SG9UIeZT03PYaDPy4qmp2B3pMkjE) The origin of Lembas bread from the Elves’ Great Journey is similar to the origin of the Eucharist from the Manna, which sustained the Israelites during the Exodus, i.e. another “great journey.” Additionally, “waybread” resembles ”Viaticum” (literally “traveling/road provisions”), the Communion given to the dying. “*Eat little at a time, and only at need. For these things are given to serve you when all else fails. The cakes will keep sweet for many many days, if they are unbroken and left in their leaf-wrappings, as we have brought them. One will keep a traveler on his feet for a day of long labour, even if he be one of the tall Men of Minas Tirith.*“—*The Fellowship of the Ring*, ## **Outline** ### **I. Introduction: The Way-Bread Metaphor** - **Tolkien’s Lembas Bread as Sacramental Symbol** “It is small yet it is large in effect. It can feed the largest of people and therefore, by implication, the smallest, lowliest of creatures—such as the Hobbits—for a long, long time.” - Way-bread is likened to Holy Communion—little in size, large in sustaining power. ### **II. The Theology of Crumbs and Christ’s Table** - Referencing Matthew 15:25–28: “A little bit of God’s blessing goes a long way. All she needed was a small portion of what He offered.” - Tied to the Eucharistic theology: “crumbs from the Lord’s table” nourish completely. ### **III. Children and Christ’s Presence (Matthew 19)** - Children once excluded are now welcomed by Jesus. “The disciples rebuked them… The actions of the disciples understandably provoked the Master’s displeasure.” - Christ’s rebuke of the disciples has Eucharistic implications. “Disallowing children into the sacramental presence of Jesus could be tantamount to the same violation.” ### **IV. Solomonic Wisdom and Matthew’s Gospel Context** - Jesus portrayed as the New Solomon and wise teacher. “The Gospel of Matthew presents an apologetic for Christ as the final Solomon who brings the Gentiles into the covenant with wisdom.” - Family and covenant are central; family blessing includes children. ### **V. The Tactile Blessing of Covenant** - OT blessings were transferred by **laying on of hands**—legal and incarnational. “The placing of the hand(s) on the successor was a form of oath-taking, the juridical.” - In the NT, Jesus transfers presence and blessing in tactile ways: “Jesus wanted little children to be allowed into His presence, to be blessed by Him.” ### **VI. Children in the Sanctuary and the New Covenant** - Children formerly excluded from the Holy Place are now included. “In the old covenant temple… they were not permitted the benefit of blessing in this holy place context. Yet, Malachi clearly spoke of a day when all of this would change.” - Fulfilled in Jesus allowing children to cry “Hosanna” in the Temple (Matt. 21:15). ### **VII. Eucharist as Extension of Christ’s Touch** - Eucharist is the continuation of the tactile blessing of Jesus. “He is at the Eucharist in a special way. He promised that bread and wine would be Him in some inexplicable way.” - Quoting 1 Cor. 10:16: “The cup of blessing which we bless, is it not the communion of the blood of Christ?… the bread which we break, is it not the communion of the body of Christ?” ### **VIII. The Implication: Children Must Commune** - If children need spiritual growth, they need spiritual food. “If adults need food to grow, so do children. If adult believers require spiritual sustenance to mature, so do children.” - Eucharist as “way-bread” for the journey: “To keep the children from the Supper of the Lord is to cut off the means of grace and source of growth, indeed, the necessary way-bread of God.” ### **Questions People Ask About Communion and Children** - What is paedocommunion in Reformed theology? - Should children take the Lord’s Supper? - What does the Bible say about children and communion? - Why did Jesus bless the little children? - What does Matthew 19 teach about children in the church? - Are baptized children full members of the church? - Is the Eucharist spiritual nourishment for kids? - Can my baptized child receive communion in the Anglican Church? - What did early Christians believe about children and the Eucharist? - Is paedocommunion biblical or just a tradition? --- ### **Related Search Terms for Deeper Study** - Reformed theology children communion - Anglican views on paedocommunion - covenant theology and children - eucharist for baptized children - ray sutton way bread - covenant inclusion of children - Jesus blesses the children Matthew 19 - tactile blessing in the Bible - eucharist as means of grace - should kids take communion? ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/ray-suttons-defense-of-paedo-communion/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/ray-suttons-defense-of-paedo-communion/?share=x) - ### Related Posts - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… - [The Historic Case for Paedocommunion (Child Communion)](https://0.0.0.0/the-historic-case-for-paedocommunion-child-communion/)“Those who say that infancy has nothing in it for Jesus to save, are denying… - [On beating my children](https://0.0.0.0/on-beating-my-children/)Racing My Son—and beating him—every day 📖 "Know ye not that they which run in… **Categories:** Theology **Tags:** Anglican --- ### [Did Jesus Change the Sabbath?](https://0.0.0.0/did-jesus-change-the-sabbath/) **Published:** May 10, 2025 **Author:** Steve Macias **Content:** The question of Sabbath observance—whether Christians are bound to Saturday or Sunday worship—often sparks thoughtful theological discussion. A recent comment on my Youtube channel read: “Jesus made no such command to move the Sabbath from Saturday to Sunday. He indeed rose again on the first day of the week, and two scriptures (Acts 20:7; 1 Cor. 16:2) suggest the early church met on the first day of the week for worship, but Jewish Christians continued observing the Sabbath itself on Saturday. Not until the fourth century do we observe any language about the Sabbath being ‘transferred’ to Sunday in the patristic writings.” Is the comment correct? Let me add some context: ### **Two Dimensions of the Sabbath: Creation and Redemption** In the Bible, Sabbath remembrance has two distinct theological dimensions: - **Creation**: In Exodus 20, the Sabbath is linked to God’s rest on the seventh day after creating the heavens and the earth. - **Redemption**: In Deuteronomy 5, the Sabbath command is rooted in Israel’s deliverance from slavery in Egypt. [](https://www.youtube.com/watch?v=TvmAaXUKkco) These dual aspects—rest from work and covenantal worship—formed the foundation of Sabbath observance under the Old Covenant. It was a sign of the covenant, and its observance was a matter of legal necessity, even punishable by death in the Hebrew commonwealth (cf. Exodus 31:14–15). ### **The Shift from Saturday to Sunday** To say the Sabbath “moved” from Saturday to Sunday is a way of acknowledging a deeper **covenantal transition**. The seventh-day Sabbath of the Mosaic Covenant finds its fulfillment in Christ, who rose on the **first day of the week**, inaugurating a new creation. St. Paul writes in **Colossians 2:16–17**: > “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” This declaration shows that the ceremonial function of the Sabbath has been transformed. No longer a legal or civil observance required on the seventh day. This change in covenantal sanction—from death penalty law to resurrection remembrance—demonstrates that the early Church understood Sunday worship as the new expression of Sabbath worship. ### **Worship on the Lord’s Day** The early Church understood Sunday, the Lord’s Day, as the Christian fulfillment of Sabbath worship. The earliest Christian writings reflect this practice. In his letter to the Magnesians (A.D. 107), St. Ignatius of Antioch wrote: > *“If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord’s day, on which our life also arose through Him… how shall we be able to live apart from Him?”* > (Magnesians 9:1–2) ### **Was Saturday Always the Sabbath in Ancient Israel?** It’s important to challenge the modern assumption that “Saturday = Sabbath” is historically fixed. The biblical Hebrew calendar did not function like our Gregorian calendar with its unbroken 7-day week. Changes in the Hebrew calendar during the intertestamental period also criticized changes that happened in Jewish tradition as well. In ancient Israel: - The calendar was **solar-lunar** in nature. - It generally had **12 months of 30 days**, with **intercalary days** (e.g., 3 days at the end of the 6th month and 2 at the end of the year) to keep the year in sync with the seasons. - Many of the Sabbaths described in the Torah (like those on **Abib 15 and 21**) were tied to specific dates, not fixed days of the week. This means that festival Sabbaths did not always fall on a Saturday, and the notion of an uninterrupted Saturday Sabbath was likely not consistent in ancient practice. The Christian observance of Sunday is not a simple rebranding of Saturday or some Catholic conspiracy. It is a **covenantal fulfillment**—a celebration of the resurrection, a foretaste of eternal rest, and a sign of the new creation. While Saturday observance has been reintroduced in some modern denominations, the historic Church’s worship on Sunday reflects the theological reality that Christ is our Sabbath rest (cf. Hebrews 4:9–10) and the historic practice of the ancient church and Apostolic tradition. **Want more on this topic?** Check out the discussion on my [YouTube channel](https://www.youtube.com/@FrSteveMacias), where I respond to great questions from viewers like ErikNilsen1337. # Liturgical Time: Old Testament and New Covenant Calendars ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/did-jesus-change-the-sabbath/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/did-jesus-change-the-sabbath/?share=x) - ### Related Posts - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [The Unlikely Ascension of Jesus](https://0.0.0.0/the-unlikely-ascension-of-jesus/)The Ascension of Jesus can be a confusing scene. It is to be counted among… - [Mankind in Adam is dead & Mankind in Jesus is Born Again](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Theology --- ### [Ascension & Preterism: Heidelberg Catechism Q46–49 and the Kingdom Already Inaugurated](https://0.0.0.0/ascension-preterism-heidelberg-catechism-q46-49-and-the-kingdom-already-inaugurated/) **Published:** May 5, 2025 **Author:** Steve Macias **Content:** What if the “end times” aren’t in the future, but in our past? In this video, *\[[Ascension & Preterism – Heidelberg Catechism Q46–49: Kingdom in Session\]](https://youtu.be/Nts56fQeoks?si=KmZ_zPLc4Iom5EFl "Ascension & Preterism – Heidelberg Catechism Q46–49: Kingdom in Session]")*, I explore how Christ’s ascension was not His absence—but His enthronement. Watch now: **Preterism and the Fulfillment of Judgment** Much of what modern Christians interpret as “end-times prophecy”—from Matthew 24 to the Book of Revelation—was fulfilled in the destruction of Jerusalem in 70 A.D. This Preterist view sees the **ascension of Jesus** as a **vindication of His authority** and the **judgment of the Old Covenant order**. This is not merely historical theory; it’s the lens through which we interpret **redemptive history**. > “The kingdom of God is present where what God wants done is done.” – *Dallas Willard* --- **Heidelberg Catechism Q46–49 and the Ascension** The Heidelberg Catechism beautifully unpacks Christ’s ascension: - **Q46:** Why is Christ’s ascension important? - **Q47–48:** Is Christ truly present with us now? - **Q49:** How does the ascension benefit us? These questions teach us that **Jesus’ bodily absence** (John 16:7) is **a greater gain**, not a loss. Ascended to the right hand of the Father, Christ now fills all things through His Spirit. --- **The Spirit-Filled Church: Christ’s Body on Earth** According to Ephesians 1:23, the Church is **“the fullness of Him who fills all in all.”** The ascension did not remove Christ from the world—it multiplied His presence through the Holy Spirit. We are not abandoned; **we are enlisted**. The ascension means: - Christ reigns now. - The Kingdom is in session. - The Church is His active agent. --- **Key Takeaways:** - Christ’s ascension inaugurated His reign as King. - The destruction of Jerusalem fulfilled much of biblical prophecy. - Through the Spirit, Christ remains fully present with His people. - The Church carries forward the mission of the Kingdom. ✝️ Subscribe on [YouTube](https://youtu.be/Nts56fQeoks?si=KmZ_zPLc4Iom5EFl) for more theological reflections rooted in the Reformed and Anglican traditions. 📝 Comment below: How does the ascension shape your understanding of Christ’s kingship today? ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/ascension-preterism-heidelberg-catechism-q46-49-and-the-kingdom-already-inaugurated/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/ascension-preterism-heidelberg-catechism-q46-49-and-the-kingdom-already-inaugurated/?share=x) - ### Related Posts - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [The Unlikely Ascension of Jesus](https://0.0.0.0/the-unlikely-ascension-of-jesus/)The Ascension of Jesus can be a confusing scene. It is to be counted among… **Categories:** Theology --- ### [Pro-Life Conversations at Foothill College: Sharing Truth in Los Altos](https://0.0.0.0/pro-life-conversations-at-foothill-college-sharing-truth-in-los-altos/) **Published:** May 3, 2025 **Author:** Steve Macias **Content:** ## Pro-Life Campus Outreach at Foothill College, Los Altos, CA Last week, I joined Uncle Don, the Project Truth College Ministry Team for a day of pro-life out reach at Foothill College in Los Altos, California. College campuses are real battlegrounds for truth. At Foothill College, we encountered opposition, curiosity, and even unexpected support—but most importantly, we shared the truth with clarity, kindness, and compassion. ## Why Christians Must Show Up on College Campuses I spent more than two years of my adult life working on college campuses throughout California, Arizona, and Nevada on this issue and the debate is not very complicated. One weekend training with a group like Students for Life of America or Survivors is enough be knowledgeable enough to engage the vast majority of the arguments you will hear on college campuses. Biological, ethically, and legally speaking—abortion is not a difficult topic to understand. Supporters of abortions rights advocates depend on emotional appeals and lots of “what-aboutism” to defend their position. After spending years working through similar conversations week after week you recognize that there are only a few core issues worth discussing. When I was working as a press secretary in the California State Assembly, my mentor John gave me the most important advice: **answer every question with the answer you want them to publish.** As a younger man writing press releases, taking interviews, and questions over the phone or in committees—this seemed like the wrong advice. I wanted to share all the evidence we’d gathered on an issue and please the reporters by helpfully answering their questions. But John explained his reasoning, “**If they don’t like your answer, they wont print anything.**” I was so eager to get the reporter to print something about the issue, I would often risk answering some unrelated question or worse—falling into a trap that embarrassed my boss or undermined my cause. But reporters need to publish. And more often then not, it would be my talking points. The one I had repeated over and over as the answer to any of his questions. So I’ve embraced this same type of reasoning in the prolife debate. Always bringing it back to this syllogism: Intentionally killing an innocent human is wrong. Abortion is the intentional killing of an innocent human. **Therefore, abortion is wrong.** ## Conversations About Abortion with Foothill College Students A young woman, dressed in what some might stereotype as goth outfit, approached me in support of our message. She said she was training to become a sonogram technician and appreciated our presence on campus. Later, a sharp but skeptical young man challenged me on the distinction between human life and other forms of life, focusing on developmental markers like brainwaves and memory. He doubted that late-term abortions were legal—until he looked it up himself and was shocked. We traced the timeline of gestation together, down to 8-10 weeks, and even then he remained unsure about personhood. At that point, rather than trading studies, I tried appealing to the moral law written on his heart. These conversations remind me that while facts matter, the Gospel gives those facts foundational meaning. Why is murder wrong? Some Christian students also stopped by to thank us. A few even turned out to be alumni from our school. It is a good witness for the Christians on campus. ## Uncomfortable Conversations about Abortion When Christians avoid uncomfortable conversations about abortion, we risk sending two dangerous messages—either that it’s not important enough to act on, or that it’s so wrong it’s beyond forgiveness. Churches that preach it as sin without also proclaiming Christ’s mercy can unintentionally turn abortion into an unpardonable sin, burying the wounded in shame rather than leading them to the cross. Not everyone approves of pro-life ministry on college campuses—some object to our presence and methodology more than our message. But as D.L. Moody once said, “I like my way of doing it better than your way of **not** doing it.” In a culture where silence passes for compassion, simply showing up matters. We’re not out there because we have all the answers—we’re there because faithfulness beats perfection, especially when innocent lives are on the line. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/pro-life-conversations-at-foothill-college-sharing-truth-in-los-altos/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/pro-life-conversations-at-foothill-college-sharing-truth-in-los-altos/?share=x) - ### Related Posts - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/)Last week, My parish (St. Paul’s Anglican Church in Los Altos) had the joy of… **Categories:** Social Justice **Tags:** ministry, Prolife --- ### [When Teachers Don’t Matter - The Changing Culture of American Colleges](https://0.0.0.0/when-teachers-dont-matter-the-changing-culture-of-american-colleges/) **Published:** May 1, 2025 **Author:** Steve Macias **Content:** In a recent *First Things* article, Mark Bauerlein reflects on how the relationship between students and teachers is dramatically changing in higher education. He notes that students today often see professors as distant providers of grades and content—rather than as mentors who shape their intellectual and moral lives. He points to a quieter, less engaged campus culture where deep conversations and meaningful guidance are rare. As I lead at Canterbury, I believe we are committed to preserving something better. Our teachers cannot just be instructors—they are mentors, examples, and shepherds of hearts and minds. In an area where “college prep” education is increasingly transactional, I believe that formation (intellectual, spiritual, of manners and habits) happens best through real relationships, where students are known, challenged, and inspired by those who model virtue and an authentic, robust faith. The article points to a few issues that are ruining the teacher-student relationship: 1. **Technology** – smart phones and online learning are destroying discussion in and outside of the classroom. I hate seeing lecture halls full of open laptops — just send them the powerpoint via email and use the class time to actually interact with the students. In the adult world, we say: “this could have been an email.” 2. **Rising Tuition –** the cost itself is not the problem, but rather that it “makes students think more about job prospects than humanitas…” Somewhere along the way, they’ve been led to believe that an expensive degree is the only path to a good job—so they can pay off that very degree. It’s become a respectable version of a pyramid scheme, not unlike a refined version of Amway: a system that sells the promise of success while quietly entrenching dependency. 3. **Education as a data dump – “**Class is not an induction of eager minds into a teacher’s vision; it’s not even an invitation into a fraternity of intellectual and moral ambition. It is a requirement to fulfill and a body of information to retain.” This trend is already creeping into high schools, middle schools, and even elementary classrooms, as many shift away from true education—formation of the whole person—and instead become pipelines into an impersonal, utilitarian workforce. You can read the full article at First Things here: ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/when-teachers-dont-matter-the-changing-culture-of-american-colleges/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/when-teachers-dont-matter-the-changing-culture-of-american-colleges/?share=x) - ### Related Posts - [The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco](https://0.0.0.0/american-anglicanism-began-in-california/)The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind,… - [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/)Did you know the first Communion service in the New World happened on the West… - [Abraham Kuyper - Calvinism and the Transformation of Culture - Biography and Impact](https://0.0.0.0/abraham-kuyper-calvinism-and-the-transformation-of-culture-biography-and-impact/)Abraham Kuyper (1837-1920) dominated the religious and political life of the Netherlands for nearly half… **Categories:** Classical Education **Tags:** College, Technology --- ### [Holy Saturday and the Easter Vigil](https://0.0.0.0/holy-saturday-and-the-easter-vigil/) **Published:** April 21, 2025 **Author:** Steve Macias **Content:** ### Anglicanism and the Great Vigil of Easter We celebrated the the Great Vigil of Easter at our parish ([Saint Paul’s Anglican Church](http://www.saintpauls.net "Saint Paul's Anglican Church")) on Holy Saturday evening, Rooted in the most ancient strata of Christian worship, the Vigil unfolds the drama of redemption through sign, word, and sacrament, moving the Church from the stillness of Holy Saturday into the first proclamation of the Resurrection. Many parishes end their vigil with the celebration of the Eucharist—we waited until Easter Morning. ![](https://www.stevemacias.com/wp-content/uploads/2025/04/491444612_18041166056405547_485162370324090607_n-1024x1024.avif)**Blessing of the New Fire**### The Service of Light: Christ as the True Light The liturgy started outside the church with the **Blessing of the New Fire**, recalling both the pillar of fire that led Israel through the wilderness (Exodus 13:21) and Christ’s own declaration, “I am the light of the world” (John 8:12). The newly kindled fire was used to light the **Paschal Candle**, which was marked with the Cross, the Alpha and Omega, and the numerals of the present year — signifying Christ as the Lord of all time and history. Recently, a local handyman donated an rather large temple-style Menorah (seven-branched candelabrum) that we also used in our “fire” service. The faithful processed into the darkened church behind the Paschal Candle, then thrice proclaiming *Lumen Christi* — “The Light of Christ.” ### The Exsultet: The Christological Center Following the lighting of the Paschal Candle, the **Exsultet** — the ancient hymn of praise — was sung. This hymn encapsulates the theology of the Vigil: the *felix culpa*, the “happy fault” of Adam that necessitated and occasioned the Incarnation; the decisive triumph of Christ over death; and the joining of heaven and earth in the Paschal mystery. I chanted this version with the help of Ben Jefferies: The Exsultet locates the Resurrection not only in Christ’s historical rising but in the ongoing cosmic renewal inaugurated by Him. ### The Proclamation of Salvation History At the heart of the Vigil lies the **Service of Readings**, a recitation of the mighty works of God in creation and redemption, heard through the lens of the Resurrection. The “full” vigil can have many more lessons, but the prayerbook only requires three in the 2019. We heard: - **Genesis 1–2**: The creation of the world, an anticipation of the new creation inaugurated in Christ. - **Exodus 14–15**: Israel’s deliverance at the Red Sea, a type and figure of Baptism. - **Ezekiel 37**: The prophecy over the valley of dry bones, prefiguring the resurrection of the body and the renewal of the Church through the Spirit. Each reading was followed by a Psalm and a collect, underscoring the continuity of God’s covenantal promises across the ages. Theologically, these readings bear witness to what Saint Augustine termed the *sacramentum futuri* — the Old Testament events as sacramental signs pointing to the realities fulfilled in Christ. ### Admission of Catechumens This year’s Vigil included the **Admission of Catechumens** — those preparing for Holy Baptism into the Body of Christ. Through the signing with the Cross and the ancient prayers of exorcism and deliverance, candidates were publicly entrusted to the Church’s care, to be brought to maturity in the Faith. ![Admission of Catechumens](https://www.stevemacias.com/wp-content/uploads/2025/04/Screenshot-2025-04-21-at-103444 PM-972x1024.avif)Admission of Catechumens### Renewal of Baptismal Vows The Vigil also included the Blessing of the Holy Water using the Paschal Candle to sanctify the waters, symbolizing the descent of the Spirit. In early Christian practice, this Vigil was the normative time for the Baptism of catechumens, and even today, the baptismal character of the night remains central. ![](https://www.stevemacias.com/wp-content/uploads/2025/04/Screenshot-2025-04-21-at-103821 PM-737x1024.avif)Easter Vigil Candle in WaterAt Saint Paul’s, the congregation renewed their Baptismal Vows, renouncing Satan, professing the Faith of the Apostles, and affirming anew the grace given in Baptism. The sprinkling with Easter water visibly proclaimed our continual incorporation into Christ’s death and resurrection. --- ### PDF from 2019 Book of Common Prayer [The Great Vigil PDF](https://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/54-Great-Vigil-of-Easter.pdf "The Great Vigil, when observed, is the first liturgy of Easter Day") [SPAC Service Guide 2025 for Vigil](https://www.stevemacias.com/wp-content/uploads/2025/04/Vigil-.docx)[Download](https://www.stevemacias.com/wp-content/uploads/2025/04/Vigil-.docx) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/holy-saturday-and-the-easter-vigil/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/holy-saturday-and-the-easter-vigil/?share=x) - ### Related Posts - [The Blessing of Holy Water: History, Significance, and Devotional Use](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/)The Ancient Roots of Holy Water in Christian Tradition The use of Holy Water is… - [Did Jesus Change the Sabbath?](https://0.0.0.0/did-jesus-change-the-sabbath/)The question of Sabbath observance—whether Christians are bound to Saturday or Sunday worship—often sparks thoughtful… - [Anglicans and Immersion Baptism](https://0.0.0.0/anglicans-and-immersion-baptism/)Over the past few weeks, it has been my great joy to administer the sacrament… **Categories:** Theology --- ### [Against Vestments](https://0.0.0.0/against-vestments/) **Published:** April 15, 2025 **Author:** Steve Macias **Content:** ### Why would Protestants Wear Flamboyant and Extravagant Vestments? A friend recently posed this thoughtful question on a photo of myself on Facebook: *“Why such flamboyant and extravagant garments for a Protestant?”* It’s a fair inquiry, especially considering the common perception of Protestantism as austere, simple, and wary of extravagance. I’d like to offer some context and reflection that might clarify this misunderstanding. On Palm Sunday, I was vested in a purple cope for the traditional blessing and procession of palms. My cope is made from purple damask fabric, bordered with golden decorative bands called orphreys, and features an embroidered hood. The cope itself is open at the front and secured at the chest by a metal clasp known as a morse. This particular garment was produced in India and cost about one hundred dollars when I ordered it five years ago. Given that it is only worn a few times annually, its condition remains nearly new, and it will likely outlast my own ministry. I include these details partly to respond to a common objection—one echoing Judas’s famous protest—that such vestments could have been sold and the money given to the poor. In reality, this cope is neither expensive nor extravagant; rather, it often offends Protestant sensibilities, primarily due to an ingrained suspicion of anything perceived as too overtly “Catholic.” So here’s my simple answer to a friend’s question: #### Relative Simplicity and Historical Context First, it’s important to recognize that terms like “flamboyant” and “extravagant” are always relative to cultural standards. What appears elaborate today may have been considered quite modest in another era. For instance, the vestments typically worn in my tradition are actually inexpensive, humble, and quite restrained when compared to the grand cathedral or coronation vestments historically used in larger, more ceremonial settings. Most liturgical garments originated from everyday civilian attire or had practical, non-religious roots. Over time, these garments became standardized within the church liturgy, transitioning from their original secular contexts—military uniforms, judicial robes, or even common Roman dress. For readers interested in a deeper dive into their fascinating origins, I recommend the Khouria Krista West’s excellent resource, [*Garments of Salvation* published by St. Vladimir’s Press.](https://amzn.to/4lLN6Uy "Garments of Salvation published by St. Vladimir Press.") #### Symbolism and the Nature of Art in the Church **One might similarly ask: Why do Protestant churches have steeples, stained glass windows, or religious art?** These items serve as symbolic vessels, pointing the worshiper beyond immediate experience toward divine and eternal realities. Vestments function similarly—embodying historical continuity, reverence, and theological significance. Indeed, Protestantism itself—especially in its Reformed traditions—has inherited certain symbolic forms that we now instinctively associate with “simplicity,” such as the familiar black Geneva gowns worn by reformers like Calvin. Yet, even these gowns trace their lineage back to the academic habits worn by medieval monks. Ironically, our modern assumptions about “Protestant vestments” and their simplicity are thus shaped by medieval clerical culture—the very culture that the Reformers often sought to critique. In adopting the reformers’ black robes, many of us unconsciously conflate this misguided version of “simplicity” with a faithfulness to Scripture. Jesus and his Apostles did not look like your “Old Time Religion” — they wore robes. Christian women wore veils. Their garments (tunics, mantles, cloaks) reflected the cultural meaning of their stations and standards—social status, occupation, ethnicity, gender roles, religious beliefs, and authority can all be read from how the ancient person dressed. This is similar around the ancient world where Roman togas and Greek tunics carried specific ideas in what was worn and how it was worn. Clothing was often practical, but never was it neutral. #### Authority, Justice, and the Apostolic Heritage Historically, some vestments like the stole were not clothing items at all. Rather, they were emblems symbolizing authority and responsibility. In ancient Roman culture, civil magistrates simultaneously fulfilled both religious and judicial roles. When Constantine Christianized the Roman Empire, he removed pagan priests from public office, effectively vacating the entire civil judiciary. Consequently, the imperial insignia and ceremonial attire worn by these ancient magistrates were transferred to Christian bishops. I was first introduced to the idea of Christian Vestments through Dr. RJ Rushdoony: > “Rome persecuted the church, but finally found that the church was its best government, because the church had courts to settle troubles, it provided for the needy in its own circle and those outside… it took care of the homeless elderly, and the homeless children, it took care of the sick, it rescued and ransomed captives. Wherever there was a need, they governed by the ministry of service. … Rome found that its best government was the church, and so Constantine summoned the Bishops, and he told them: ‘From now on when you go out in public you are to wear the garb of a Roman magistrate, so that the people of Rome will know where they can get justice.’ To this day, a Bishop’s garb, although scarcely a bishop in the world knows it, is that of a Roman magistrate.” (R.J. Rushdoony, *“The Ecclesia.”* Lecture) Thus, Christian clergy were imperial servants of the Byzantine state and vestments also reflected his authority and social status as they presided over the Church and State in concert with the Emperor. By the end of the 4th century the dress of clergy was formally standardized by law. Thus, today’s liturgical garments echo ancient Roman symbols of ethical and judicial authority—comparable to modern ceremonial courtroom attire, such as powdered wigs, black judicial robes, or other professional uniforms. #### Reflections of Heavenly Worship There’s an even deeper theological symbolism connecting these vestments to scriptural worship traditions. The biblical descriptions of the Temple, the Tabernacle, and heavenly worship all include carefully described, ornate, symbolic garments. Early Christians consciously emulated these biblical models, understanding liturgical vestments as earthly reflections of heavenly worship. A notable historical illustration of is the famous 4th to 5th-century mosaic in Milan depicting the Church Father St. Ambrose. Scholars date this as approximately AD 450–525. The mosaic portrays Ambrose in elaborate vestments—vestments that were part of ordinary worship long before the medieval abuses that later sparked Reformation critiques. ![](https://www.stevemacias.com/wp-content/uploads/2025/04/ambrose-mosaic-2018-lecture-color-371x1024-1.avif)\#image\_title## St. Ambrose’s Vestments **Tunic**: Ambrose is wearing a long, white tunic characterized by wide sleeves and vertical decorative stripes. This was originally a common Roman garment, later becoming liturgical attire associated particularly with Christian clergy. Similar to Greek Chiton. **Chasuble or Paenula**: Over the tunic, Ambrose is wearing a cloak-like vestment, likely a paenula (precursor to the modern chasuble). It is brownish-gold, indicating both his ecclesiastical dignity and the solemnity of liturgical functions. This garment evolved into the chasuble, commonly worn by priests and bishops during Eucharistic celebrations. **Stole or Omophorion** Around his shoulders appears a decorative band of fabric called the stole (or omophorion in the East). This garment symbolizes once symbolized Roman juridical authority and then the episcopal authority and pastoral responsibility. #### Conclusion: Beyond Contemporary Tastes In short, Protestant vestments—seemingly flamboyant or extravagant—serve to transcend contemporary tastes and preferences. They remind us of our historical roots, symbolize the gravity of ecclesiastical authority and justice, and embody a visual continuity with the heavenly liturgy described in Scripture. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/against-vestments/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/against-vestments/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Against Charter Homeschooling](https://0.0.0.0/against-charter-homeschooling/)Why Christian Families Should Oppose Charter Homeschool Programs What Is a Charter Homeschool Program? Understanding… **Categories:** Theology --- ### [Eucharist Presence Resources](https://0.0.0.0/eucharist-presence-resources/) **Published:** April 12, 2025 **Author:** Steve Macias **Content:** Understanding how different Christian traditions interpret the Eucharist (or Lord’s Supper) is a task that requires understanding the Biblical context, historical context, and the whole timeline of the Christian Church. Below is a comparison chart outlining four major views of the Eucharist after the Great Schism —Memorialism, True Presence (Reformed), Sacramental Union (Lutheran), and Transubstantiation (Roman Catholic)—along with their origins, key beliefs, and implications for participation. They are brief summaries that cannot exhaust the full understandings of these historic positions. Nonetheless, they are helpful in answering the question: “What is the difference between the Reformed and Roman Catholic view of the Holy Eucharist?” Or similar questions. I tried to add a few common denominational identifiers, but these are not absolute and some groups may not fit so neatly into these simplified charted characteristics. Theological DefinitionKey BeliefChange in Elements?ParticipationDenominational Memorialism (Restorationism, “No Creed , but Christ”, 19th century)The Lord’s Supper is a symbolic remembrance of Christ’s death; no real presence.No change; purely symbolic.Act of remembrance; focus is on the believer’s faith.Churches of Christ, Baptists, Evangelicals, Nondenominational, Calvary ChapelTrue Presence (Reformed, Belgic, Westminster, & Heidelberg, 16th Cen. )Christ is spiritually present and truly communicated to the believer through the Supper. The Holy Spirit unites the believer with the ascended Christ, who nourishes with His body and blood.No change in substance; the bread and wine are means by which Christ truly communicates Himself spiritually. This is not a symbolic memorial but a real spiritual feeding.Believers, through faith and by the Holy Spirit, are truly united to Christ and nourished spiritually; unbelievers receive only the outward elements.Presbyterian, Dutch Reformed, Episcopal, Anglican, Methodists, Wesleyan, Nazarene Sacramental Union (Lutheran, Augsburg Confession, 1513)In the Sacrament of the Altar, Christ’s true body and blood are received with the bread and wine through sacramental union.No change in substance; Christ is present alongside the elements. Christ is present in a supernatural manner with the bread and wine through sacramental union.All communicants—believers and unbelievers—receive Christ’s body and blood with the bread and wine; believers receive it for grace, unbelievers to their judgment.Lutherans (LCMS, WELS, ELCA), High-Church Anglicans, Anglo-Catholics, Old Catholics Transubstantiation (Roman Catholic, Lateran Council IV, 1215)The substance of bread and wine becomes the actual body and blood of Christ, only appearances remain.Yes; substantial change of bread and wine into Christ’s body and blood.Participants truly receive Christ Himself; grace is imparted unless hindered by mortal sin.Roman Catholics, Old Catholics, Anglo-Catholics, ## Essential Historical Background and Key Figures The debate in Western Christianity over the Eucharistic presence can be traced as a series of historical developments lead to the definition commonly called, “Transubstantiation” at **Fourth Lateran Council (1215)**. This is the view attacked by the Reformers in the Reformation appealing the earlier views held by pre-schism doctors of the church such as St. Augustine. The major Reformers—Luther, Calvin, Zwingli, and Cranmer—drew deeply from Augustine’s theology, especially his doctrines of original sin, grace, and the necessity of faith for salvation. Luther himself was an Augustinian monk; Calvin embraced an Augustinian anthropology through his humanist education, influenced by Jacques Lefèvre d’Étaples in the French universities; and Cranmer inherited this tradition through Cambridge’s emphasis on patristic scholarship. The Reformation doctrine of the Eucharist was not a break with the past, but a call to return—*Ad Fontes*, back to the sources of Scripture and the early Church Fathers. #### 1. **St. Augustine** *(354–430)* - Bishop of Hippo who emphasized “sacramental signs” - Defined sacraments as visible signs of invisible grace. #### 2. **Ratramnus of Corbie** *(c. 800–c. 868)* - Carolingian monk and theologian who advocated a spiritual presence and denied physical/substantial transformation in the Eucharist. - Wrote *De corpore et sanguine Domini* in opposition to Radbertus. #### 3. **Berengar of Tours** *(c. 1000–1088)* - Early medieval theologian who opposed transubstantiation; emphasized faith over material change. - Condemned but left a lasting impression on later Reformation thought. #### 4. **Peter Lombard** *(c. 1100–1160)* - Author of *Sentences*, foundational medieval theological textbook. - Taught real presence, but without defined metaphysical mechanics. #### 5. **St. Thomas Aquinas** *(1225–1274)* - Dominican theologian and philosopher often credited with the doctrine of transubstantiation using Aristotelian categories of substance and accidents - Defined the Eucharist as both sign and reality. #### 6. **St. Bonaventure** *(1221–1274)* - Franciscan theologian and mystic who accepted transubstantiation but favored a mystical and pastoral tone. - Emphasized union with Christ and the spiritual effect of the Eucharist ## What Does Spiritual Mean in the Mystical Presence View? > “Another subject of controversy is the word *spiritually*; to which many are averse, because they think that it implies something imaginary or empty. On the contrary however, the body of Christ is said to be given to us spiritually in the Supper, because the secret energy of the Holy Spirit causes things that are separated by local distance to be notwithstanding joined together; so that life is made to reach into us from heaven out of the flesh of Christ; which power and faculty of vivification may be said not unsuitably to be something abstracted from his substance, provided only it be taken in a sound sense, namely that Christ’s body remains in heaven, while nevertheless life flows out from his substance and reaches to us who sojourn upon the earth.” *John Calvin, Opera quae supersunt omnia, ed. Wilhelm Baum, Edward Cunitz, and Eduard Reuss (Brunsvigae \[Brunswick\]: C.A. Schwetschke, 1863), vol. 9, pp. 743–744.* ## How do Anglicans understand the Sacrament of the Lord’s Supper? > “The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.” (Book of Common Prayer, American 1928) This formula is found in the Communion liturgy and reflects the Anglican emphasis on the Real Spiritual Presence of Christ in the Eucharist. It underscores that, through faith, communicants truly receive Christ, even though the elements of bread and wine remain unchanged in metaphysical substance.​ ## What is the Eastern Orthodox View? From Alexander Schmemann’s The Eucharist: Sacrament of the Kingdom (St. Vladimir’s Seminary Press, 1988) > This is why the holy gifts themselves never became in the Orthodox East an object of special reverence, contemplation and adoration, and likewise an object of special theological “problematics”: how, when, in what manner their change is accomplished. The eucharist—and this means the changing of the holy gifts—is a mystery that cannot be revealed and explained in the categories of “this world”—time, essence, causality, etc. It is revealed only to faith: “I believe also that this is truly Thine own most pure Body, and that this is truly Thine own precious Blood.” Nothing is explained, nothing is defined, nothing has changed in “this world.” But then whence comes this light, this joy that overflows the heart, this feeling of fulness and of touching the “other world”? > > We find the answer to these questions in the epiklesis. But the answer is not “rational,” built upon the laws of our “one-storied” logic; it is disclosed to us by the Holy Spirit. In almost every ordo of the eucharist that has reached us, the Church prays in the text of the epiklesis that the eucharist will be for those who partake *“for the communion of the Holy Spirit”*. “And unite all of us to one another who become partakers of the one Bread and Cup in the communion of the Holy Spirit” (*εἰς κοινωνίαν τοῦ ἁγίου Σου Πνεύματος*), and, further, “for the fulfillment of the Kingdom of Heaven” (*εἰς βασιλείαν οὐρανῶν πλήρωμα*). These two definitions of the purpose of the eucharist are in essence synonyms, for both manifest the eschatological essence of the sacrament, its orientation to the kingdom of God, which is to come but in the Church is already manifested and granted. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/eucharist-presence-resources/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/eucharist-presence-resources/?share=x) - ### Related Posts - [Total Victory](https://0.0.0.0/total-victory/)Truman addressed the Armed Forces in 1945 with his famous Total Victory radio address: “The… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… **Categories:** Theology --- ### [Exile and Revival: Leading the Mar Thoma Church Retreat](https://0.0.0.0/exile-and-revival-leading-the-mar-thoma-church-retreat/) **Published:** March 17, 2025 **Author:** Steve Macias **Content:** This past weekend, I had the privilege of speaking at the **[Edavaka Mission Retreat](https://mtcsv.org/our-edavaka-mission/)** for the **[Mar Thoma Church of Silicon Valley](https://mtcsv.org/ "Mar Thoma Church of Silicon Valley")**, celebrating their tenth anniversary as a parish. The 17th Metropolitan of the Marthoma church, Abraham Marthoma stated “every Marthomite is a voluntary evangelist” and established Marthoma Voluntary Evangelist Association in 1924. Parish Mission or Edavaka Mission is a unit of Marthoma Voluntary Evangelists Association based in every parish of their churches. It was an honor to be invited by their Vicar Rev. Jinhu John, secretary Mincy Chelliyil and the committee leadership to share on the theme of “Exile and Revival” based on Acts 8:1-4: ![](https://www.stevemacias.com/wp-content/uploads/2025/03/Screenshot-2025-03-17-at-43225 PM-1024x500.avif)Mar Thoma Syrian Church San Francisco Silicon Valley *“Those who had been scattered preached the word wherever they went.”* ### **Revival in the Midst of Displacement** My message (two lectures) centered on how revival in Scripture often emerges in times of displacement or cultural tension—a theme relevant to the diaspora experience of the Mar Thoma community. Just as the early church was scattered by persecution yet remained faithful in spreading the Gospel, so too are diaspora Christians called to engage with culture while keeping their values, language, custom, and Christian identity. ![](https://www.stevemacias.com/wp-content/uploads/2025/03/Screenshot-2025-03-17-at-43316 PM-680x1024.avif)The Rev. Steve Macias teaching at the Mar Thoma Church An exile often hears, “You don’t belong here.” But as Christian we understand that God has placed us where we are for a purpose, with a mission, and for His Kingdom. We explored how setbacks and anxieties—whether personal or communal—can become opportunities for growth and renewal. Rather than retreating in the face of challenges, the scattered believers in Acts proclaimed the Gospel wherever they went, demonstrating that exile does not hinder revival—it often sparks and spreads it. ### **A Community Rooted in History and Mission** The Mar Thoma Church traces its origins to Saint Thomas the Apostle, who is believed to have brought the Gospel to India in the first century. (known as Mar Thoma (Saint Thomas) in Syriac). This heritage of faithfulness is our example and legacy. Throughout the retreat, I was encouraged by the discussions and engagement from the participants. Whether in the group discussions, worship, or games, it was evident that this congregation is committed to living out their faith boldly in their unique context. And most importantly, passing it on the next generation of Malayali immigrants. The Apostle Thomas was martyred in Mylapore near Madras (Chennai) in Tamilnadu, India — traditional date is December 19th, 72 AD. The Nestorian Christians in China can also trace early Christianity through St. Thomas as evidenced by numerous archaeological artifacts (like St. Thomas crosses on tombstones.) ![](https://www.stevemacias.com/wp-content/uploads/2025/03/Screenshot-2025-03-17-at-42957 PM-1024x333.avif)St. Thomas Nestorian Cross in China (Quanzhou, South China) ### **Grateful for the Opportunity** I am grateful to Rev. Jinu John, Mincy Chelliyil, and the entire Mar Thoma Church of Silicon Valley for their hospitality and thoughtful planning. It was a joy to be part of this gathering and witness their passion for revival in their community. Mar Thoma Church has been in full communion with the Anglican Communion since the Bonn Agreement (1931); the American Anglicans ratified that agreement in 1934. The Malankara Mar Thoma Syrian Church traces its origins to the year 52 and the ministry of the Apostle Thomas. It has about 1.2 million members in Asia, Europe, the Middle East, and North America. ![](https://www.stevemacias.com/wp-content/uploads/2025/03/Screenshot-2025-03-17-at-43420 PM-1024x689.avif)Rev. Jinu John, Mar Thoma Church of Silicon Valley## Recent Anglican (ACNA) relations with the Orthodox Syrian and Mar Thoma Churches Archbishop Foley Beach (ADOTS) visited Kerala, India in February 2025 ([link](https://adots.org/mission-trip-to-kerala-india-a-powerful-connection-between-the-anglican-diocese-of-the-south-and-the-church-of-south-india-madhya-kerala-diocese/ "link")) to visit the Church of South India Madhya Kerala Diocese and the Right Rev. Dr. Malayil Sabu K. Cherian. Bishop Cherian has visited my parish here in Los Altos twice the last year and half where have a [CSI congregation ](https://csichurchnorcal.org/ "CSI congregation ")planted alongside our [Reformed Episcopal](https://www.recdma.org/ "Reformed Episcopal") parish [Saint Paul’s Anglican Church](https://www.saintpauls.net/ "Saint Paul's Anglican Church"). **The Mar Thoma Church and the Church of South India (CSI) are in full communion with each other.** The Mar Thoma Church was a reformed movement within and from the Malankara Orthodox Syrian Church of the Oriental Orthodox tradition. There’s another later division in the Indian Syriac Churches was between the those Orthodox under the Syriac Patriarch of Antioch called Jacobites. The photo below is Archbishop Beach, Canon Sean George, with Baselios Marthoma Mathews III of the [Malankara Orthodox Syrian Church](https://mosc.in/holysynod/his-holiness-baselios-marthoma-mathews-iii/ "Malankara Orthodox Syrian Church") (“Marthoma” here is a honorific used by the metropolitan as is Baselios “King”) and CSI Bishop Cherian. (I apologize for not knowing the name of the Achen (priest) on the far left) ![](https://www.stevemacias.com/wp-content/uploads/2025/03/ACNA-MAR-THOMA-1024x686.avif)Unknown Achen, Bishop Cherian, Metropolitan Matthews III, Foley Beach and Sean George In January 2025, My parish hosted an Ecumenical Prayer service with the Church of South India, the Mar Thoma Church, the Syriac Orthodox Church, and the Malankara Orthodox Church. In a post about that event, I wrote a little about the history of these traditional churches: ![](https://www.stevemacias.com/wp-content/uploads/2025/03/472461245_18480092311025314_4911721253811937074_n-1-1024x1024.jpg)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/exile-and-revival-leading-the-mar-thoma-church-retreat/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/exile-and-revival-leading-the-mar-thoma-church-retreat/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Perks of Church Planting with Alcoholics Anonymous](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/)Yesterday, I celebrated Holy Communion for a congregation in California's Central Coast. They are recently… **Categories:** Anglican, Theology **Tags:** ministry --- ### [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/) **Published:** February 27, 2022 **Author:** Steve Macias **Content:** Join our online group: REC Episcopal Recorder #2032 Outline of An Anglican Life by the Rev. Dr. Louis Tarsitano ([Order Form](http://www.recus.org/documents/EpiscopalRecorderOrderForm.pdf)) ([Online](https://www.bookfinder.com/search/?ac=sl&st=sl&ref=bf_s2_a1_t1_1&qi=zeeiC3kSZS4Zo5kmBEN1dKYtXoY_1497963026_1:1:1&bq=author%3Dlouis%2520r%2520tarsitano%26title%3Doutline%2520of%2520an%2520anglican%2520life%2520lessons%2520in%2520the%2520faith%2520and%2520practice%2520of%2520the%2520anglican%2520church "https://www.bookfinder.com/search/?ac=sl&st=sl&ref=bf_s2_a1_t1_1&qi=zeeiC3kSZS4Zo5kmBEN1dKYtXoY_1497963026_1:1:1&bq=author%3Dlouis%2520r%2520tarsitano%26title%3Doutline%2520of%2520an%2520anglican%2520life%2520lessons%2520in%2520the%2520faith%2520and%2520practice%2520of%2520the%2520anglican%2520church")) **Chapter 1: The Church (February 27)** PDF: [http://34.223.225.245/wp-content/uploads/2022/03/Anglican\_Faith-\_Chapter\_1.pdf](http://34.223.225.245/wp-content/uploads/2022/03/Anglican_Faith-_Chapter_1.pdf) Video:[ https://youtu.be/wk0hbZqo-zY ](< https://youtu.be/wk0hbZqo-zY >) **Chapter 2: The Doctrine of God (March 6th)** PDF: Video: [https://youtu.be/Egs3CvM89WM](https://youtu.be/Egs3CvM89WM "https://youtu.be/Egs3CvM89WM") **Chapter 3: Sin, Salvation, and Grace (March 13th)** PDF: Video: Coming Soon ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/outline-of-the-christian-life/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/outline-of-the-christian-life/?share=x) - ### Related Posts - [RNS Quotes: On Indian Christian Persecution](https://0.0.0.0/rns-quotes-on-indian-christian-persecution/)A press release published in the Religious News Service (RNS) entitled, "Californian clergy coalition prays… - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Pro-Life Conversations at Foothill College: Sharing Truth in Los Altos](https://0.0.0.0/pro-life-conversations-at-foothill-college-sharing-truth-in-los-altos/)Pro-Life Campus Outreach at Foothill College, Los Altos, CA Last week, I joined Uncle Don,… **Categories:** Theology --- ### [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/) **Published:** February 1, 2021 **Author:** Steve Macias **Content:** In January 2021, I finished 10 books. Here’s what I’ve been reading: Greenlights by Matthew McConaughey Link: [![](https://stevemacias.com/wp-content/uploads/2021/02/Screen-Shot-2021-02-01-at-2.12.16-PM-220x300.png)](https://amzn.to/3j8Jqwf)The Benedict Option: A Strategy for Christians in a Post-Christian Nation by Rod Dreher Link:[ https://amzn.to/3rhJMDz](< https://amzn.to/3rhJMDz>) ![](https://stevemacias.com/wp-content/uploads/2021/02/Screen-Shot-2021-02-01-at-2.13.18-PM-201x300.png)Benedict’s Way: An Ancient Monk’s Insights for a Balanced Life by Lonni Collins Pratt, Daniel Homan Link: ![](https://stevemacias.com/wp-content/uploads/2021/02/Benedict-233x300.jpg)Mark for Everyone (The New Testament for Everyone) by NT (Tom) Wright Link: [![](https://stevemacias.com/wp-content/uploads/2021/02/41um088JzuL._SX322_BO1204203200_-195x300.jpg)](https://amzn.to/3aoK44D)The Story of Monasticism: Retrieving an Ancient Tradition for Contemporary Spirituality by Greg Peters Link:[ https://amzn.to/3cy4JWC](< https://amzn.to/3cy4JWC>) ![](https://stevemacias.com/wp-content/uploads/2021/02/Screen-Shot-2021-02-01-at-2.18.26-PM-208x300.png)Orthodox Anglican Identity: The Quest for Unity in a Diverse Religious Tradition by Charles Erlandson Link:[ https://amzn.to/2YGD4dL](< https://amzn.to/2YGD4dL>) [![](https://stevemacias.com/wp-content/uploads/2021/02/Orthodox-Anglican-200x300.jpg)](https://amzn.to/2YGD4dL)How the Irish Saved Civilization: The Untold Story of Ireland’s Heroic Role from the Fall of Rome to the Rise of Medieval Europe by Thomas Cahill Link: ![](https://stevemacias.com/wp-content/uploads/2021/02/Screen-Shot-2021-02-01-at-2.23.32-PM-186x300.png)Saint Francis of Assisi by G.K. Chesterton Link: [![](https://stevemacias.com/wp-content/uploads/2021/02/51f0xMppiL._SY346_-194x300.jpg)](https://amzn.to/3pGKytc)How the Catholic Church Built Western Civilization by Thomas E. Woods Jr. Link:[ https://amzn.to/3cx7asv](< https://amzn.to/3cx7asv>) [![](https://stevemacias.com/wp-content/uploads/2021/02/515GseWZRL-194x300.jpg)](https://amzn.to/3cx7asv)The Thirty-Nine Articles: Their Place and Use Today by J.I. Packer Link: [![](https://stevemacias.com/wp-content/uploads/2021/02/41wbOB78orL._SX331_BO1204203200_-200x300.jpg)](https://amzn.to/3r7xnSk)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/books-i-read-in-january-2021/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/books-i-read-in-january-2021/?share=x) - ### Related Posts - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… - [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/)Following sung matins at Saint Paul's - students and teachers join us in front of… - [How I Learned to Read in Public School](https://0.0.0.0/how-i-learned-to-read-in-public-school/)Our English alphabet system is composed of 26 letters that produce 44 sounds (phonemes), making… **Categories:** Classical Education **Tags:** books --- ### [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/) **Published:** March 1, 2025 **Author:** Steve Macias **Content:** Last week, My parish ([St. Paul’s Anglican Church in Los Altos](http://www.saintpauls.net)) had the joy of hosting a group of students from **[St. Andrew’s at Chester/Lake Almanor.](https://www.standrewsalmanor.org/ "St. Andrew’s at Chester/Lake Almanor. I")** Father Foos and I were just reminiscing that we’ve now have been hosting students here for five years as they travel through to Southern California and beyond. Fr. Brian and his students sang Evensong for us. After the service, we gathered for a relaxed evening of fellowship. We shared pizza from Pizza My Heart, enjoying good food and even better conversation. As the night deepened, the group moved to the firepit, where we continued the camaraderie with cigars and Macallan. Although I confess that I didn’t partake in either smoke or drink. **About St. Andrew’s:** > “St. Andrew’s is an Anglican community in the beautiful mountain region of Lake Almanor, California. Father Brian Foos is the vicar of St. Andrew’s Church and, together with his wife Kathleen and a dedicated team, they provide a classic education for grammar school through college age youth, and run a store filled with homemade goods.” --- ### **The Beauty of Evensong** Evensong, or Evening Prayer, is one of the most beloved services in the Anglican tradition. - **Choral Music**: Their choir led the congregation in singing traditional hymns and anthems, including *Phos Hilaron* (O Gracious Light) and the *Magnificat*. - **Scripture Readings**: Passages from the Old and New Testaments were read aloud, reminding us of God’s promises and faithfulness. - **Prayers of Intercession**: We lifted up prayers for the students, their schools, and the broader community, asking for God’s guidance and blessing. I always enjoy when Father visits and I get to break out the incense and invite out non-Anglican families from Canterbury School to experience the beauty of Anglican chant. For Anglicans and Episcopalians, the 1928 Book of Common Prayer remains a cherished resource for worship and devotion. ## My Guide to Evensong from the 1928 Book of Common Prayer Have you ever been curious about how to pray from the Book of Common Prayer? A few years ago, I recorded a step by step guide on how to use the 1928 Book of Common Prayer to pray the Daily Office of Evening Prayer. You can watch it here: **Ready to experience the transformative power of Evening Prayer**? Get your copy of the 1928 Book of Common Prayer and start praying the Daily Office today. Whether you’re praying alone or with others, this practice will deepen your faith and draw you closer to Christ. Buy a 1928 Book of Common Prayer: [https://amzn.to/41vJwo1 (Amazon Link) ](https://amzn.to/41vJwo1) In this video I mention using the Collect for the “21st Sunday After Trinity” (pg. 218) in the place of the Declaration of Absolution: “GRANT, we beseech thee, merciful Lord, to thy faithful people pardon and peace: that they may be cleansed from all their sins, and serve thee with a quiet mind. Through Jesus Christ our Lord. AMEN” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/evensong-with-st-andrews-college/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/evensong-with-st-andrews-college/?share=x) - ### Related Posts - [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/)I spoke for less than 20 minutes on milestones for Christian high school graduates using… - [Praying with the St. Thomas Christians](https://0.0.0.0/praying-with-the-st-thomas-christians/)On Sunday evening, I had the joy of preaching at an evening prayer service alongside… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Anglican, Theology --- ### [Singing the Traditional Spanish BCP (Espanol - El Libro de Oración Común)](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/) **Published:** March 8, 2025 **Author:** Steve Macias **Content:** ## **Finding a Spanish Language 1928 BCP Holy Communion Service** Recently, a question was posed on Twitter seeking help for a Cuban priest working on a church plant within their parish. That priest was struggling to locate a Spanish-language version of the 1928 Book of Common Prayer (BCP) Holy Communion service with musical notation for singing the creed and suffrages. This is a common challenge for those ministering in Spanish-speaking contexts, especially when working with older, historical liturgical texts. Fortunately, I knew of a solution that might help: the **1961 Hymnal**. > I've sought and found!! Thank you for everyone that responded and helped me. Special thanks to Fr. [@SteveMacias](https://twitter.com/SteveMacias?ref_src=twsrc%5Etfw) who gave me exactly what I was looking for. > > — Nᴀᴛᴇ ⚓️ (@oblatenate) [January 5, 2025](https://twitter.com/oblatenate/status/1875967046024126845?ref_src=twsrc%5Etfw) ### The 1961 Hymnal: A Bridge to the 1928 BCP in Spanish The **1961 Hymnal** (*El Himnario de la Iglesia Episcopal*) is a valuable resource for Spanish-speaking Anglican communities. While it is not a direct translation of the 1928 BCP, it is based on the Puerto Rican Hymnal and follows the structure and style of the American 1940 Hymnal, albeit with less content and some variations. Importantly, it includes Spanish-language liturgical texts that align with the tradition of the 1928 BCP, making it a practical tool for those seeking to sing Holy Communion services in Spanish. ### Accessing the 1961 Hymnal A digital copy of *El Himnario de la Iglesia Episcopal* is available online, thanks to the Internet Archive. You can access it here: [1961 Hymnal Digital Copy](https://archive.org/details/elhimnariodelaig0000unse/page/n455/mode/2up) ![](https://www.stevemacias.com/wp-content/uploads/2025/03/Screenshot-2025-03-08-at-60548 PM-739x1024.avif)1961 ### Why This Matters For Anglican church planters and clergy working in Spanish-speaking contexts, having access to liturgical resources in the vernacular is crucial. It not only ensures that worship is accessible to the congregation but also helps preserve the richness of the Anglican liturgical tradition. Many Anglican would rather use a more traditional text rather than the more modern Spanish editions currently published by the Roman Catholic and Episcopal Churches. ## The Spanish Prayerbook The 1928 Book of Common Prayer in Spanish is available online [here](http://justus.anglican.org/resources/bcp/Spanish1928/Spanish1930.pdf "here") and I believe the APA publishes the printed version. Prior to this, Spanish editions had been issued of the American 1789 BCP (published 1860), and of the American 1892 (published 1905).> “This book is the first Spanish translation of the 1928 Book of Common Prayer of the U. S., Episcopal Church. It was published in 1930 by (oddly enough) the Society for Promoting Christian Knowledge (SPCK), an English publisher of religious books closely affiliated with the Church of England. It bears no official sanction nor is there even any mention of the U. S. Episcopal Church in it. The generic prayers for “el Presidente de Este Nación” indicate that it was for use throughout Spanish-speaking Latin America. It is listed in David Griffiths’ *Bibliography of the Book of Common Prayer* as 162:17. This translation is nearly (but not completely) identical to the later, more widespread [1955 translation](http://justus.anglican.org/resources/bcp/Spanish1928/Spanish_1928.htm). It is complete except for omitting nearly everything before Morning Prayer, the Ordinal, and the Articles of Religion.” If you have a copy of the Reformation Study Bible in Spanish, they have a wonderful translation of the 39 Articles of Religion in the back as a reference. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/?share=x) - ### Related Posts - [My Spanish heritage and the Mexican Independence Movement](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/)The Ancestry DNA test told me that our Mexican lineage could be traced back to… - [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/)The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during… - [Narnia: "By Jove" Localization in Spanish](https://0.0.0.0/narnia-by-jove-localization-in-spanish/)Last week I finished the first half of CS Lewis's "El León, La Bruja,y El… **Categories:** Theology --- ### [The Anglican Parish Pancake Race (Shrove Tuesday)](https://0.0.0.0/the-anglican-parish-pancake-race-shrove-tuesday/) **Published:** March 8, 2025 **Author:** Steve Macias **Content:** ### **Celebrating Shrove Tuesday with Pancakes, Races, and Friends** On **Tuesday, March 4th**, our church and parish school came together for our annual **Shrove Tuesday Pancake Supper**—a beloved tradition that marks the beginning of Lent with food, fun, and fellowship. [Canterbury School](http://www.canterbury.school "Canterbury School") Families gathered with our parish families at 6 PM to enjoy stacks of delicious pancakes, mimosas, sausage, lively conversation, and the highlight of the evening: our **Pancake Race**! ![](https://www.stevemacias.com/wp-content/uploads/2025/03/482508975_18036957638405547_7064258165884923540_n-1-819x1024.avif)Pancakes! The Pancake Race is one of our annual traditions that is steeped in English history and humor. Legend has it that the race originated when a woman, busy cooking pancakes, heard the church bells ringing for Shrove Tuesday services. Not wanting to be late, she ran to the church, flipping her pancake in the pan as she went. Whether the story is true or not, it’s a delightful tale that sets the stage for our own pancake-flipping fun. ![Anglican Pancake Race with Students ](https://www.stevemacias.com/wp-content/uploads/2025/03/Pancake-Race-819x1024.avif)Pancake Race for Kids--- ### **How the Pancake Race Works** The Pancake Race is a highlight of our Shrove Tuesday celebration, and it’s a tradition that’s easy to replicate in your own community. Here’s how we do it—and how you can too! #### **Key Elements of the Race** 1. **The Course**: - Set up a racecourse that’s appropriate for the age group. For younger children, a shorter course works best, while older students can handle a longer distance. We marked out flipping spots using hula hoops. - The race can be held indoors or outdoors, depending on the weather and available space. We have done it inside the Parish hall during rainy days, but it is much more fun outside at night. 2. **The Equipment**: - Each participant needs a skillet or frying pan (or a lightweight pan for younger children) and a pancake. - For the littlest racers, consider using a plastic plate or toy pan to make it easier. 3. **The Rules**: - Racers must flip their pancake a set number of times during the race (e.g., once at the start and once at the finish, with every other step, when they land in the hoop, etc). - For younger children, allow them to pick up a dropped pancake and continue. For older students, make it more challenging by requiring them to start over or require a push up if the pancake falls. - Consider adding team relays for extra excitement! 4. **The Spirit**: - Encourage everyone to cheer on the racers, whether they’re running or watching. School spirit and community support make the event even more special. ### **Why I Love This Tradition** The Pancake Race is more than just a fun event—it’s a way to bring our church and school community together, celebrate our shared faith, and kick off the Lenten season with joy. I love this tradition because it highlights the uniquely English character of Anglicanism. Quirky customs like the pancake race offer a perfect opportunity to explain the connections between the Prayer Book tradition and the rituals of Oxford and Cambridge. They help make the formal, sometimes foreign-feeling aspects of Anglican Christianity—like choral chants and the swing of incense—feel more relatable and tangible. While not everyone may be drawn to the beauty of our liturgy at first, something as delightfully silly as Pancake Day is liked by almost everyone. Plus, it gives me a lighthearted way to answer the question, “Why pancakes?” by weaving in the history of Lenten fasting and the broader tradition of Christian asceticism. ![](https://www.stevemacias.com/wp-content/uploads/2025/03/482501274_18036957587405547_7555015152870892910_n-819x1024.avif)Church Members preparing Pancakes!## Does your Parish have a pancake Race? Whether you’re flipping pancakes, cheering from the sidelines, or enjoying a stack of warm pancakes with friends, Shrove Tuesday is a reminder of the importance of fellowship and tradition. We’re already looking forward to next year’s race! If you’re inspired to start your own Pancake Race, I’d love to hear about it. Share your stories and photos with me, and let’s keep this delightful tradition alive. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-anglican-parish-pancake-race-shrove-tuesday/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-anglican-parish-pancake-race-shrove-tuesday/?share=x) - ### Related Posts - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… **Categories:** Theology --- ### [Flannery Abroad in London (June 2025)](https://0.0.0.0/flannery-abroad-in-london-june-2025/) **Published:** March 8, 2025 **Author:** Steve Macias **Content:** My proposal for Flannery O’Connor’s Centenary at Fordham University London was accepted! My paper compares the fiction of Charles Williams to O’Connor’s novels and short stories. **Why Charles Williams?** Both O’Connor and Williams function as “catholics” in a broadly protestant culture. Charles Williams (1886–1945), an Anglo-Catholic Anglican, shared his literary identity with the more well-known Inklings like C.S. Lewis and J.R.R. Tolkien, but he is often overlooked due to the dark themes that pervade his work. ## Flannery Abroad Conference London Official website link for Registration: The conference “Flannery Abroad” will take place June 5-7, 2025, on the Fordham’s campus in London, UK, and is sponsored by the Curran Center for American Catholic Studies, Loyola Chicago’s Hank Center, Georgetown University, and The Flannery O’Connor Trust. **Location**: Fordham University London 2 Eyre St Hill, London EC1R 5ET, United Kingdom **Date**: June 5-7, 2025 Flannery O’Connor famously didn’t like to travel: “We went to Europe and I lived through it but my capacity for staying at home has now been perfected, sealed & is going to last me the rest of my life.” > “Nonetheless, in the tradition of the previous International Flannery O’Connor Conferences, we are taking O’Connor abroad in honor of her 100th birthday and to celebrate O’Connor’s influence on European writers, thinkers, and artists.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/flannery-abroad-in-london-june-2025/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/flannery-abroad-in-london-june-2025/?share=x) - ### Related Posts - [Clericus 2025](https://0.0.0.0/clericus-2025/)From February 4-6, 2025, I had the privilege of traveling to Phoenix, Arizona, to join… - [How Flannery O’Connor Became My Favorite Author](https://0.0.0.0/how-flannery-oconnor-became-my-favorite-author/)First Encounter with Flannery O’Connor I first encountered Flannery O’Connor in high school when Wise… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Theology --- ### [Postmillenialism as the Historic Reformed Position](https://0.0.0.0/postmillenialism-as-the-historic-reformed-position/) **Published:** February 28, 2025 **Author:** Steve Macias **Content:** On March 4, 1971, Dr. RJ Rushdoony wrote this introduction of J. Marcellus Kik’s *An Eschatology of Victory* ([Amazon Link](https://amzn.to/4gYoCnb "Amazon Link")). In this book Kik argues that Postmillennialism was the dominant and default eschatological position among historic Reformed Christians, particularly at Princeton Theological Seminary. Focusing on *Matthew 24* and *Revelation 20*, Kik presents a compelling case for an optimistic view of Christ’s kingdom advancing throughout history. Between 1927 and 1928, J. Marcellus Kik studied at Princeton Theological Seminary before becoming part of Westminster Theological Seminary’s inaugural graduating class in 1930. He went on to serve as a pastor in Canada for 22 years, during which he also hosted a weekly radio program for 13 years. In addition to his pastoral work, Kik authored several religious books and contributed to theological education by serving on the Board of Trustees for both Westminster Seminary and Gordon College and Divinity School. Kik was also one of the first three members of the editorial staff of Christianity Today, from its inception in 1955. ## Introduction by Rushdoony **One of the intellectual curiosities of the twentieth century is the unwillingness of scholars and Christian leaders to admit the existence of a major school of Biblical interpretation. Although postmillennialism has a long history as a major, and perhaps the central, interpretation of Biblical eschatology, it is summarily read out of court by many on non-Biblical grounds.** According to Unger, “This theory, largely disproved by the progress of history, is practically a dead issue.” This note resounds in the critical literature, the appeal, not to Scripture but to history to read postmillennialism out of court. Note, for example, the comments of Adams, ostensibly a Reformed scholar, when he touches briefly on the subject: > The advent of two World Wars not only transformed yesterday’s optimistic modernism into today’s pessimistic Neo-orthodoxy, but virtually rang the death knell upon conservative postmillennialism as well…Currently, postmillennialism is considered all but a dead issue. It is spurned as highly unrealistic because it predicts a golden age around the corner in a day in which the world nervously anticipates momentary destruction by nuclear warfare. Such comments are in principle modernistic, in that they assess Scripture, not in terms of itself, but in terms of the times, the modern age. In terms of this emphasis, Adams gives some attention to criticizing premillennialism, which seems relevant, he recognizes, because of its pessimism concerning history, and gives no attention to postmillennialism because history, not exegesis, has virtually made it “a dead issue” for him. This constitutes Biblical interpretation according to the state of world affairs! Not only are such newspaper exegetes neglectful of the primacy of Scripture as its own interpreter, but they also seriously misrepresent the facts. Witness the comment of Lindsey: > There used to be a group called “postmillennialists.” They believed that the Christians would root out the evil in the world, abolish godless rulers, and convert the world through ever increasing evangelism until they brought about the Kingdom of God on earth through their own efforts. Then after 1000 years of the institutional church reigning on earth with peace, equality, and righteousness, Christ would return and time would end. These people rejected much of the Scripture as being literal and believed in the inherent goodness of man. World War I greatly disheartened this group and World War II virtually wiped out this viewpoint. No self-respecting scholar who looks at the world conditions and the accelerating decline of Christian influence today is a “postmillennialist.” Here again we have an implicit modernism: The “self-respecting scholar…looks at world conditions” rather that Scripture in order to decide on his eschatology! The errors in Lindsey’s brief statement are many, but one will suffice in this context. Which of the postmillennial scholars held to “the inherent goodness of man”? Did Calvin, Alexander, Charles Hodge, Warfield, or others? In our day, does this belief in the fallen man’s goodness characterize Kik, Boettner, or this writer? Such a statement as Lindsey makes has no foundation in fact and maligns a great and growing school of thought. Postmillennial thought will flourish because it is Biblical and is therefore the eschatology of victory, or of salvation in its full sense. It takes seriously all of Scripture and the resurrection. Christ’s victory is in time and eternity, in the world of matter as well as in the realm of the spirit. “The accelerating decline of Christian influence today” of which Lindsey speaks is a product of Christian irrelevance. It was not World War I which led to an eclipse of postmillennialism; rather, the growing modernism and atheism led to a rejection by the natural man of that faith which asserted the “Crown Rights of King Jesus” over the world. False eschatologies, by surrendering history to the devil, hastened the retreat of Christian influence and power. Any true revival of Biblical faith will also be a revival of postmillennialism. The sources of the modern dilemma are in part Manichaean. Basic to Manichaeanism is the belief that the world is divided into two realms, the realm of spirit, light, goodness, and the good god, and the realm of matter, darkness, evil, and the bad god. In terms of this faith, man’s mission is not a missionary conquest of all things but withdrawal from a hopelessly evil and satanic world into the world of spirit and light. Asceticism has been a major expression of neo-Manichaeanism thinking, and, in the early and medieval church, exercised a major influence. In modern Protestantism, neo-Manichaeanism manifests itself in eschatologies which surrender the world to the devil. During the course of the past few years, this writer has been told repeatedly by persons dissenting with his postmillennialism that the world is ruled by Satan, and therefore postmillennialism is impossible. In the minds of church members, this conclusion that Satan is ruler of time, matter, and history brings logical and radical conclusions. It means the surrender of the world to the enemy, the denial of the possibility of social reform, and a hostility to any note of victory in preaching. (“Victorious living” becomes a neo-Manichaean flight into the realm of spirit.) A prominent premillennialist preacher has declared, “You don’t polish brass on a sinking ship,” thereby denying the validity of any involvement in history. Others have insisted that Satan rules the world and history. The Christian hope has been turned into flight and despair. Postmillennialism will again prevail, however, because it is the truth of God and His enscriptured word. As an eschatology of victory, it will inspire men with the power of God, and, as with great saints of old, and the Puritans of yesteryears, lead again and more enduringly to the triumph of Christ in every area, bringing every sphere of thought and action into captivity to Christ. The writings of J. M. Kik give us that eschatology of victory which Scripture sets forth. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/postmillenialism-as-the-historic-reformed-position/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/postmillenialism-as-the-historic-reformed-position/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [The Historic Case for Paedocommunion (Child Communion)](https://0.0.0.0/the-historic-case-for-paedocommunion-child-communion/)“Those who say that infancy has nothing in it for Jesus to save, are denying… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… **Categories:** Theology --- ### [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/) **Published:** February 27, 2025 **Author:** Steve Macias **Content:** In 1856, William Augustus Muhlenberg (1797-1877) presented a *Memorial* (a formal petition) to the General Convention of the Episcopal Church. In it, he called for a loosening of what he saw as the Episcopal Church’s exclusiveness regarding denominational authority. Essentially, he suggested that the Episcopal Church should adopt a more apostolic approach to episcopacy, where the bishop could serve as a unifying figure for all evangelical Christians, not just those in the Episcopal or Anglican tradition. By doing so, the episcopacy could become a source of unity among different Protestant groups, promoting greater cooperation and fellowship. ![](https://www.stevemacias.com/wp-content/uploads/2025/02/Muhlenberg1-1.avif)\#image\_title**The goal was the reunion of Evangelical Protestants.** At nearly the same time, In 1870, when the Catholic Church officially defined the doctrine of papal infallibility at the First Vatican Council, a group of dissenting Catholics—who rejected the doctrine—formed the Old Catholic Church. This movement sought to preserve traditional Catholic theology and liturgy while distancing itself from what they viewed as the overreach of papal authority. (As an aside, the Dutch Old Catholics would participate in a number of consecrations that would eventually spread throughout the Anglican communion to further fortify these line against the bogus claims of Apostolic Curae from Pope Leo XIII) It was in this cultural moment of crisis and change in the Roman Church that the Protestant vision for a unified Christendom was imagined in the hearts of men like Muhlenberg and George David Cummings (a retired Bishop of the Episcopal Church). in 1873, Cummings would lead the movement to establish the Reformed Episcopal Church along Muhlenberg’s memorial. Bishop Peter Robinson writes it this way, “…the ecumenical focus of Muhlenberg, which was shared by Bishop Cummins, was a major impulse behind the creation of the REC, and it did bring in some folks of Methodist and Presbyterian backgrounds…” ## The REC and Machen **J. Gresham Machen** has many connections to Anglicans and was respected enough by the Reformed Episcopal Church to be the commencement speaker for the Theological Seminary of the Reformed Episcopal Church in 1932. Machen helped lead many from the PCUSA into the Presbyterian Church of America (Later forced by the courts to rename itself the Orthodox Presbyterian Church). During this process, Machen found aid from various men in the REC/Anglican World. The Reformed Episcopal Church of the Atonement in Germantown offered its auditorium to Machen’s group, and a telegram of greeting was read to the general assembly of the Presbyterian Church of America (OPC) from the Rt. Rev. Robert Westly Peach, presiding bishop of the Reformed Episcopal Church. Machen’s vision for the OPC and Westminster itself began as the League of Evangelical Students, with headquarters at the Reformed Episcopal Seminary in Philadelphia (which is noted in the Christianity today, July 1935, Vol. 6 No. 2). Reading the “Presbyterian Guardian” archives from the OPC we can find numerous articles from Reformed Episcopal Bishops and professors from the Reformed Episcopal Seminary who were invited to speak at events like Commencement at Westminster. The Rev. Fred C. Kuehner (Reformed Episcopal) led the prayers for Westminister Seminary’s Commencement in 1945. Another notable figure of this time period was Gordon H. Clark (a prominent figure in presuppositionalism) who taught at the Reformed Episcopal Seminary during the Great Depression under Reformed Episcopal (Anglican) Bishop Rudolph and his son Robert Knight Rudolph (below pictured with Cornelius Van Til). ![](https://www.stevemacias.com/wp-content/uploads/2025/02/Van-til--1024x683.avif)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/?share=x) - ### Related Posts - [Attended the 57th General Council of the Reformed Episcopal Church](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/)As a presbyter (priest) in the Reformed Episcopal Church, I am also a voting member… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Theology --- ### [St. Benedict & Creating Your Own Personal “Rule”](https://0.0.0.0/st-benedict-creating-your-own-personal-rule/) **Published:** February 24, 2025 **Author:** Steve Macias **Content:** ## Who was St. Benedict? St. Benedict of Nursia (c. 480–547) was a Christian monk who founded the Benedictine monastic tradition and wrote The Rule of St. Benedict, a guide for monastic life centered on prayer, work (ora et labora), and communal discipline. Living during the collapse of the Western Roman Empire, Benedict provided stability in a time of political and social turmoil. His rule emphasized obedience, humility, and a structured daily schedule, offering a model for self-sufficient communities that preserved learning, order, and Christian faith. Benedictine monasteries became centers of education, agriculture, and hospitality, playing a crucial role in rebuilding European civilization in the medieval era. Example : “Daily Schedule of Prayer and Work (Chapter 48)” “Idleness is the enemy of the soul. Therefore, the brethren should be occupied at certain times in manual labor, and at other times in sacred reading.” ## Example of a Personal Rule of Life #### 1. Prayer & Worship - Begin each day with morning prayer (Scripture reading, confession, and intercession). - Attend church weekly and participate in the sacraments regularly. - Set aside evening reflection to examine the day and offer gratitude. #### 2. Work & Vocation - Approach work as a calling from God, seeking to serve with diligence and integrity. - Maintain set working hours to ensure a balance between labor and rest. - Avoid distractions and cultivate excellence in all tasks. #### 3. Health & Discipline - Follow a consistent sleep schedule (early to bed, early to rise). - Engage in daily physical exercise (walking, weight training, stretching). - Maintain a healthy diet, eating with moderation and fasting periodically. #### 4. Family & Relationships - Prioritize quality time with spouse, children, and close friends. - Practice patience, kindness, and forgiveness in all interactions. - Regularly check in on extended family and offer support when needed. #### 5. Learning & Growth - Dedicate time each day to reading Scripture and theological works. - Study a new skill or subject to develop wisdom and knowledge. - Limit social media and entertainment to ensure time is used well. #### 6. Stewardship & Service - Give generously to church and charitable causes. - Volunteer in the community at least once a month. - Live simply, avoiding unnecessary materialism and debt. #### 7. Rest & Recreation - Observe a weekly Sabbath from work and technology. - Spend time outdoors in nature, appreciating God’s creation. - Engage in hobbies that bring joy and renewal. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/st-benedict-creating-your-own-personal-rule/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/st-benedict-creating-your-own-personal-rule/?share=x) - ### Related Posts - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/)I spoke for less than 20 minutes on milestones for Christian high school graduates using… **Categories:** Religion & Spirituality, Theology **Tags:** Anglican, leadership, self development --- ### [What is an Anglican?](https://0.0.0.0/what-is-an-anglican-christian/) **Published:** February 19, 2025 **Author:** Steve Macias **Content:** [](https://www.facebook.com/sharer/sharer.php?u=https%3A%2F%2Fanglicancompass.com%2Fwhat-do-anglicans-believe%2F%3Futm_source%3Dfacebook%26utm_medium%3Dsocial%26utm_campaign%3Dsocialshare)[](https://x.com/intent/tweet?text=What%20Do%20Anglicans%20Believe%3F%20An%20Overview%20of%20Anglican%20Beliefs&url=https%3A%2F%2Fanglicancompass.com%2Fwhat-do-anglicans-believe%2F%3Futm_source%3Dtwitter%26utm_medium%3Dsocial%26utm_campaign%3Dsocialshare&via=AnglicanCompass)[](mailto:?subject=What%20Do%20Anglicans%20Believe%3F%20An%20Overview%20of%20Anglican%20Beliefs&body=https%3A%2F%2Fanglicancompass.com%2Fwhat-do-anglicans-believe%2F%3Futm_source%3Demail%26utm_medium%3Dsocial%26utm_campaign%3Dsocialshare)[](https://anglicancompass.com/what-do-anglicans-believe/#) When someone visits an Anglican Church, if they are new to our tradition, they often ask, “What is an Anglican?” Answering this question depends a great deal of the person who asks it. Christianity has 2,000 years of history and English Christians have participated in its life since the first century. Which is where we should begin: ## Anglican Christians are English Catholics Being a Christian goes beyond merely believing that Jesus was a historical figure. Christians are those baptized into the Catholic Church, which is the body of Christ (1 Corinthians 12:13). Every Christian who receives the Gospel of Christ’s death and resurrection is called by the Apostles to be baptized, receiving forgiveness of sins and the gift of the Holy Spirit (Acts 2:38). As the Apostles followed Christ’s command, they spread His Gospel, His Baptism, and His Church throughout the world, uniting both Jews and Gentiles into His body, the Church. In the first century, the Roman Empire extended its reach into the British Isles, and the Apostolic missionaries carried the Church to the people who would later be known as the English. Here they continued in the liturgy they received from the Apostle John and organized churches in the same episcopal (bishop-led) structure you would find in the early churches of Rome, Antioch, Alexandria, and Jerusalem. The Catholic faith was deposited in these English lands by the Apostolic Church. **Tertullian** (c. 155–220 AD) mentions the spread of Christianity to Britain: “parts of Britain which were inaccessible to the Romans but have been subdued to Christ.” (Adversus Judaeos, ch. 7) **Eusebius** (c. 260–339 AD) writes: “The Apostles passed beyond the ocean to the isles called the Britannic Isles.” (*Demonstratio Evangelica*, Book 3) These early bishops would participate in the life of the church by traveling from their Celtic islands to the continent to participate in church councils. As Emperor Constantine begin to call local councils in the Western parts of the Church—British bishops were called to offer their votes among the greater Catholic Church (e.g. Council of Arles, 314) ## Anglicans are Historic Christians This Catholic faith spread from Roman Britannia to the Welsh, Picts, Irish, and Northumbrians by the work of early saints like St. Alban, St. Patrick, St. David, St. Columba, and St. Aidan. Later missionaries such as St. Augustine would continue to strengthen the Celtic Church with an infusion of support from the Roman Church—leading to the establishment of monastic centers of Bible scriptoria. The monasteries of Iona, Lindisfarne, and Jarrow became places where not only was the Bible copied by faithful monks, but also served as missionary outposts for insaturating the Celtic peoples with the Gospel. Today, the Lindisfarne Gospels and Book of Kells remain as testimony of the Anglican tradition as Bible Christians. The monastic tradition played a crucial role in preserving the Bible by serving as centers of education. Monasteries produced literate clergy, which helped prevent copying errors and regional variations from corrupting the Biblical text. By the 8th century, cities like York and Canterbury were internationally renowned for their biblical scholarship. At Canterbury, Archbishop Theodore expanded the monastic school to include not only the Bible but also subjects like Latin, Greek, history, and astronomy. The English Church gained such a reputation for biblical scholarship that St. Alcuin of York was invited by Charlemagne to help standardize the Latin Vulgate. Viking raids throughout the 8th and 9th centuries devastated monasteries in Britain and Ireland, threatening the survival of Catholicism as Norse Paganism spread. King Alfred the Great (871–899) successfully repelled the “Great Heathen Army” and prevented its domination over the entire island. In addition to defending his kingdom, Alfred worked to rebuild and establish new monasteries in areas that had been plundered by the Vikings. He also initiated the translation of Latin texts into Old English, including parts of the Bible. Alfred’s Anglo-Saxon Psalms have been preserved to this day, serving as a testament to his efforts to make Scripture accessible to his people. ## Anglicans are Western Christians The Anglo-Saxon tradition of the English Church was dramatically interrupted by the Norman Conquest under William of Normandy, who radically transformed both the Church and English society. Alfred’s tradition of English law and its infusion into everyday culture, was displaced as the newly established Norman aristocracy took control. They redistributed land ownership and introduced a legal system based on Roman Civil Law. The ecclesiastical hierarchy was also restructured, with new bishops loyal to William and aligned with the Latin tradition, marking a shift toward a more Roman form of governance and church leadership in England. By the 12th century, the Latinization of the English Church laid the groundwork for the conflict that would lead to the English Reformation. During this time, both the King and the Pope introduced post-schism doctrines, such as Papal Supremacy, into the English Church. One key issue that sparked tension across Western Christianity was the question of who had the authority to appoint bishops. This conflict, known as the Investiture Controversy (1122), pitted secular rulers against the Pope over control of ecclesiastical appointments. By the 11th century, bishops held both spiritual and secular power, including land and political influence. The Pope sought to strengthen his influence over the Church through these bishops, advocating for papal supremacy and the independence of clergy from secular rule. This stood in contrast to previous English precedent (William appointed Bishops) and also the Eastern (Byzantine/Orthodox) tradition, where the Emperor played a key role in Church life, including the appointment of bishops and the calling of ecumenical councils. The conflict between the monarchy and the papacy escalated between the 12th and 15th centuries, culminating in the dramatic break with Rome under Henry VIII. Leading up to this moment, several English kings found themselves in tension with the Church. Archbishop Thomas Becket famously resisted Henry II over the Constitutions of Clarendon, where Henry had tried to return to earlier church-state relations. Before Henry II’s reign, English monarchs had long been involved in Church affairs, but the struggle for control intensified over time. In 1213, when King John following English precedent attempted to appoint the Archbishop of Canterbury. In response, the Pope issued an interdict, effectively excommunicating the entire English Church until it submitted to papal authority. In the 13th through 15th, Papal wars between the Pope and the Holy Roman Empire as well as the failure of the later Crusades (4th to 9th) undermined confidence and deteriorated relationships among European powers. For the English, the Hundred Years’ War with France ignited memories of the Norman conquest. All of this combined with the chaos of anti-Popes and the Western Schism (Pope of Rome v. Pope of Avignon) paved the way toward Reformation in England. ## Anglicans are Reformed Christians The Reformation in England is distinct from the Lutheran, Calvinists, and Anabaptists in that our Reformation was primarily political and historical and then developed theologically with the broader Protestant movement. Men like John Wycliff (1320-1384) and William Tyndale (1494–1536) who appealed to the Bible in the vernacular English represented a continuity with the English traditions of King Alfred and Pre-Norman England. But their Reformation was not just an appeal to the Bible, but to an English understanding of the Church’s relationship with the monarch and Pope. Alessandro Conti writes, “Wylcliff claimed the supremacy of the king over the priesthood…” and “the Pope should not interfere in worldly matters…” (see De ecclesia – quotes from [*The Stanford Encyclopedia of Philosophy*)](https://plato.stanford.edu/entries/wyclif/#5.2 "The Stanford Encyclopedia of Philosophy)") In The Practice of Prelates, WIlliam Tynale similarly write, “Let the king of England be the judge of his own realm, and let no foreign prince or prelate come between the king and his people.” The reform of the church begins with returning to a pre-schims understanding of the Papacy—a desire the English Reformation shares with our Orthodox Christian Brothers. #### The Reformation therefore should be understood in terms of its Monarchs: ### Henry VIII (1509-1547) It’s often erroneously repeated that Henry VIII’s desire for a divorce from the Spanish Catherine led to the creation of the Church of England. However, the situation was more complex. The above history should show the continuity from Christ to the present in our understanding of the English Church. While it is true that Henry VIII’s reign marked the beginning of England’s break with the Roman Pope, this was largely due to the political maneuvering of Cardinal Wolsey—who was Lord Chancellor of England. Henry sought an annulment at the urging of Wolsey who had hoped to arrange a new marriage increase his own political power. Wolsey regretted his failure to secure the papacy for himself after the death of Pope Adrian and, in response, promoted Anne de Boulogne as a pseudo-French alliance to create a rift between England and France on one side, and Charles V, Holy Roman Emperor, on the other. (It’s important to note that Catherine of Aragon, Henry’s wife, was Charles’s aunt, further complicating the political dynamics.) While Henry’s personal desires played a role, it was Wolsey’s failure to secure the papacy for himself that pushed England toward separation. The break with Rome, though often associated with Martin Luther’s ideas, was as much the result of Wolsey’s overreach and his zealous attempts to manipulate both politics and the Church for his own ambitions. His theological beliefs largely unchanged, but he rejected papal authority while maintaining many Catholic practices until later reforms under his successors. The Six Articles of 1539 affirmed transubstantiation, clerical celibacy, private masses, and a catholic view of confession. ### Edward VI (1547-1553) Edward VI, under the influence of Protestant reformers like Thomas Cranmer, Nicholas Ridley, Hugh Latimer, John Knox, Martin Bucer, and Peter Martyr Vermigli, pursued more drastic reforms during his short reign, shifting the Church of England towards Protestantism. The Book of Common Prayer (1549 and revised in 1552) and the Forty-Two Articles were introduced to solidify this new direction. The influence of the Lutheran Augsburg Confession can be seen in the new set of Articles while Martin Bucer’s critiques helped shape the revisions to the Prayer Book between 1549 and 1552. ### Mary I (1553-1558) Mary was a staunch Roman Catholic and sought to reverse the Reformation in England, restoring papal supremacy and persecuting Protestants in the process, which earned her the nickname “Bloody Mary.” ### Elizabeth I (1558-1603) Elizabeth I returned the English Church toward the Reformation through a delicate balance, affirming the Church of England’s Protestant identity while maintaining historical catholic theology. One example of her leadership is on her famous eucharist quote: “Twas God the Word that spake it, He took the bread and brake it, And what the Word did make it, That I believe and take it.” Her reign produced the 1559 Prayerbook which established a moderate Protestantism as the national religion and resisted further papal interference. During her reign the Articles restored #29 which teaches, ““The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the sacrament of the body and blood of Christ: yet in no wise are they partakers of Christ.” She also removed several of the Edwardian articles creating the “39 Articles” that are commonly known among Anglicans today. The removed articles generally dealt with eschatology or extreme Protestant ideas that were not as relevant to Elizabethan reforms. ### **James I (1603-1625)** He is likely most famous for the Authorized Version also know as the King James Bible. He appointed forty-seven scholars (Anglican and Puritans form Oxford, Cambridge, and Westminster) to revise previous English bibles such as the Tyndale and Bishop’s Bible. This Bible speaks to the theological controversy of the age Presbyterian (Scottish) and Puritan views against the Episcopal and Anglicans (English). King James had succeeded Elizabeth and united the Kingdoms of Scotland and England for the first time. While John Knox was ordained in the Anglican church, he led a more puritan Reformation in Scotland in 1560 that embraced presbyterianism. James appointed Bishops over Scotland’s presbyteries in 1606 and is famous for saying *“No bishop, no king.”* James also reformed some of the Scottish church’s liturgy by requiring kneeling for communion, confirmation, and celebrating Holy Days. Resentment of English rule could be conflated and was often intertwined with the theological and ecclesiastical differences of the day. A notable theological voice of this period is Lancelot Andrewes was one of the translators on the Authorized Version committee. He is considered a “High Church Anglican” and one of the greatest preachers among Anglican divines. Andrewes was deeply influenced by the **patristic tradition** informed his theological perspectives, including his views on the sacraments, the nature of the Church, and the role of bishops. He is famous for this definition of Christianity: “One canon reduced to writing by God himself, two testaments, three creeds, four general councils, five centuries, and the series of Fathers in that period – the centuries that is, before Constantine, and two after, determine the boundary of our faith.” Among his High Church practices were the use of incense, ablutions, candlesticks, and a raised high altar. He also hung a golden egg above the altar, symbolizing the Resurrection in a manner like some Orthodox traditions. ### **Charles I (1625-1649)** A year into his reign, Charles I dissolved Parliament after it refused to fund his wars against Spain and France. Determined to rule by divine right, he governed without Parliament until financial necessity forced him to seek funds, deepening divisions between Royalists and Parliamentarians. Charles continued James I’s religious reforms by imposing the Book of Common Prayer on Scotland, sparking the Bishops’ Wars and setting the stage for the English Civil War. His Archbishop of Canterbury, William Laud, implemented High Church reforms, including ad orientem (east-facing) altars, altar rails, and the use of candles, copes, and surplices, further alienating Puritans and Presbyterians. Laud was firmly opposed to Calvinism, which had significantly influenced the English Church in the 16th century, particularly the Puritan movement and the Scottish Church. During his time at St. John’s College, Oxford, he was shaped by several Arminian influences, including his relationship with John Cosin, who served as Charles I’s chaplain and was also an Arminian. This theological divide created significant tension between Charles and Puritan factions, led by figures like John Owen and Thomas Goodwin. The conflicts between these religious factions played a central role in the tensions leading up to the English Civil War, as both sides fought not only for political power but also for control over the nation’s religious identity. Charles I’s efforts to enforce religious uniformity and raise revenue—without parliamentary approval—provoked widespread resistance, ultimately leading to civil war, his execution, and the temporary abolition of the monarchy. ### **The Interregnum (1649–1660)** The Interregnum, following the execution of Charles I, saw England governed as a republic under Oliver Cromwell, who established the Commonwealth and later the Protectorate. The Puritans suppressed Anglican practices and Catholicism, favoring a more austere, Reformed faith, though the Church of England was not formally abolished. ## 1662 and Beyond **The Preface to the 2019 Book of Common Prayer describes it this way:** “The English Civil War of the seventeenth century drove the Church of England and her liturgy underground. Nevertheless, with the Restoration of the Monarchy, the Book of Common Prayer, authorized by Parliament and Church in 1662, became Anglicanism’s sine qua non.” The restoration of the monarchy under Charles II marked a return to Anglicanism as the established church. After the Act of Uniformity in 1662, Anglican had a standardized prayerbook and theology in the 39 Articles. In the 18th century, John Wesley and George Whitefield helped shape the Evangelical Revival, bringing more emphasis on personal piety and salvation, while maintaining the structure and liturgical aspects of the Church of England. In the 19th Century, the Oxford Movement led by figures like John Henry Newman, John Keble, and Edward Bouverie Pusey, sought to recover the Church of England’s Catholic heritage following in the footsteps of Andrewes. Today, for Anglicans in North America —particularly those in the ACNA and REC—The Chicago-Lambeth Quadrilateral (1888) and The Jerusalem Declaration (2008) play significant roles in guiding the Anglican Church today by providing clear theological frameworks for its beliefs and practices. The Chicago-Lambeth Quadrilateral, with its emphasis on Scripture, the Creeds, the Sacraments of Baptism and the Eucharist, and the historic episcopate, lays the foundational principles for Anglican unity and doctrine. The Jerusalem Statement (2008) represents a global Anglican response to contemporary issues such as biblical authority, human sexuality, and the nature of the Church, calling for faithfulness to traditional Anglican teachings. Together, these documents shape the direction of the Church by providing a coherent understanding of Anglican theology, practice, and mission in the modern world. The future of Anglicanism will not be met out by monarchies, but by the Bishops of Global Anglican Future Conference (GAFCON). The Gafcon movement is a global family of authentic Anglicans standing together to **retain and restore the Bible** to the heart of the Anglican Communion. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/what-is-an-anglican-christian/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/what-is-an-anglican-christian/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… **Categories:** Theology --- ### [Clericus 2025](https://0.0.0.0/clericus-2025/) **Published:** February 17, 2025 **Author:** Steve Macias **Content:** From February 4-6, 2025, I had the privilege of traveling to Phoenix, Arizona, to join clergy from across the Reformed Episcopal Church (REC) [Diocese of Mid-America’s Western Deanery](https://recwd.org/ "Diocese of Mid-America’s Western Deanery") for our annual Clericus retreat. We met at the Spirit in the Desert Retreat Center in Carefree, Arizona, and were hosted by the Very Rev. Dr. Steven Rutt of [St. Andrew’s Reformed Episcopal Church](https://saintandrewsrec.com/ "St. Andrew's Reformed Episcopal Church") and [Arizona Christian University](https://www.arizonachristian.edu/academics/faculty/steven-rutt/ "Arizona Christian University"). ### A Retreat Rooted in Worship and Prayer The rhythm of the retreat was beautifully structured around the Daily Office and Holy Eucharist – with Fr. Brian Foos leading our choir and our brother priests swapping roles for reading and leading the services. One of the highlights of the retreat was an Evening Prayer service held at[ Christ Anglican Church](https://christchurchaz.org/ " Christ Anglican Church"), where we were warmly welcomed by Canon Steve Dart of the Anglican Province of Christ the King. This is the second year that we’ve partnered with them for worship during clericus. Rev. Matthew Visk of [Christ Chapel Riverside](https://www.christschapel.org/ "Christ Chapel Riverside ") gave the homily. ![](https://www.stevemacias.com/wp-content/uploads/2025/02/476423944_18485585467025314_3022473780288948468_n-1024x732.avif)\#image\_title### Theological Reflection and Practical Resources The retreat’s sessions were led by Bishop Sutton, Dr. Greg Peters, and Dr. Steve Rutt, who guided us in thoughtful discussions on ministry, pastoral care, and preaching. This year’s focus was particularly timely, as we explored resources and themes for preaching the lectionary from our prayerbook. The lectionary, with its structured calendar of Scripture readings, is a gift to the Church, ensuring that we engage with the breadth of God’s Word throughout the year. The sessions provided practical tools and fresh insights to help us proclaim the Gospel more effectively in our congregations. The theme was focused around Robert D. Crouse’s The Soul’s Pilgrimage – Volume 1: From Advent to Pentecost – The Theology of the Christian Year: The Sermons of Father Robert Crouse (London: Darton, Longman and Todd Ltd, 2023). [Amazon Link](https://amzn.to/4jVK2UV) ### Service Booklet Here’s the [PDF](http://www.stevemacias.com/wp-content/uploads/2025/02/Mass-Music-Booklet—2025-4-1-1.pdf "PDF") of the worship services, we celebrated communion for Cornelius the Centurion, The Martyrs of Japan, and St. Titus. ![](https://www.stevemacias.com/wp-content/uploads/2025/02/Screenshot-2025-02-17-at-94954 AM-967x1024.avif)\#image\_title### David Chilton and Dean Rutt Rev. David Chilton’s books (Author of Days of Vengence and Paradise Restored) were my introduction into real “Reformed Theology” when I was a member at [Church of the King Sacramento](https://churchofthekingsacramento.org/ "Church of the King Sacramento") (CREC) under Pastor John Stoos from 2008-2014. My wife Sarah was baptized by him in the early 90’s when he was pastor at Church of the Redeemer (COTR) in Placerville, CA. In 1997, Chilton suffered his second heart attack and died at the age of 45 years. Dr. Rutt was also at COTR and led a Christian school in the area. Rutt’s office (and overflow in the garage) now house a large part of Pastor Chilton’s library. ![](https://www.stevemacias.com/wp-content/uploads/2025/02/Screenshot-2025-02-17-at-94944 AM-png.avif)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/clericus-2025/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/clericus-2025/?share=x) - ### Related Posts - [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/)Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February… - [Flannery Abroad in London (June 2025)](https://0.0.0.0/flannery-abroad-in-london-june-2025/)My proposal for Flannery O'Connor's Centenary at Fordham University London was accepted! My paper compares… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… **Categories:** Theology --- ### [The Blessing of Holy Water: History, Significance, and Devotional Use](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/) **Published:** February 11, 2024 **Author:** Steve Macias **Content:** #### The Ancient Roots of Holy Water in Christian Tradition The use of **Holy Water** is a sacred practice inherited from the early Christian Church. While its exact origins remain unknown, historical records show it was firmly established before the Council of Nicaea in 325 AD. The [*“Constitutions of the Holy Apostles”*, ](https://www.ccel.org/ccel/schaff/anf07.ix.html)a foundational Church text from this era, includes prayers for blessing water and oil. This reveals that the **blessing of Holy Water** has been integral to Christian spirituality for over 1,600 years—a tradition as ancient as the Nicene Creed itself. Scripturally, precendent can be found in the Temple and ministry of the Prophets. (See **Numbers 5:17** *“The priest shall take holy water in an earthen vessel…”* & **2 Kings 2:21** *Elisha “threw the salt into \[the water\], and said, ‘Thus says the Lord: “I have healed this water…”’*) ## Symbolism and Preparation of Holy Water Holy Water is a blend of water and salt, each element itself rich in spiritual symbolism. Water represents purification (see **Ezekiel 36:25-26***“I will sprinkle clean water on you, and you shall be clean… I will give you a new heart and put a new spirit within you.”*), while salt—a natural preservative—symbolizes enduring holiness (see **Matthew 5:13** *“You are the salt of the earth… if the salt loses its flavor, how shall it be seasoned?”*). During the blessing ritual, the Church prays for the water to be imbued with divine power to *“restore health, drive away diseases, banish demons, and disperse all snares”*. This prayer underscores the **spiritual benefits of Holy Water** as both a sacramental and a shield against evil. > “O God, Who art the Author of unconquered might… hallow this creature of salt and water… that wheresoever it shall be sprinkled… all haunting of the unclean spirit may be driven away…” ## The Power of the Holy Water Blessing Prayer The modern **Holy Water blessing prayer** mirrors the ancient rite, invoking God’s protection and the Holy Spirit’s presence. When sprinkled “in the Name of the Father, Son, and Holy Spirit,” the water becomes a conduit for divine grace. This practice aligns with biblical precedents, such as Solomon’s dedication of the Temple (1 Kings 8) and Daniel’s prayers toward Jerusalem (Daniel 6:10), where physical objects or directions amplified spiritual focus. ## How to Use Holy Water for Spiritual Protection Holy Water is commonly used in both communal and personal devotion: - **In Churches:** The faithful bless themselves upon entering by dipping fingers in Holy Water fonts, making the Sign of the Cross. - **At Home:** Many keep Holy Water in small stoups for private prayers, invoking God’s blessings on their households. This practice, dating back to at least 500 AD, invites believers to “appropriate” God’s grace through a tangible sacramental, much like Daniel’s prayerful orientation toward sacred space. ## Embracing the Blessings of Holy Water From its ancient roots to its modern applications, Holy Water remains a powerful tool for spiritual renewal. Whether used in liturgy, personal prayer, or home devotion, it serves as a reminder of Christ’s victory over evil and the Holy Spirit’s abiding presence. To deepen your spiritual journey, consider incorporating Holy Water blessings into your daily rituals—a simple act with profound eternal benefits. ### Discover More *Based on notes from a tract on Holy Water from Holy Cross Press, West Park, NY. (*~19 ## Liturgical Prayers for the Blessing of Holy Water ``` BLESSING OF HOLY WATER. In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Ps. xlii. 1—5. Like as the hart desireth the water-brooks: so longeth my soul after thee, O God. 2. My soul is athirst for God, yea, even for the living God: when shall I come to appear before the presence of God? 3. My tears have been my meat day and night: while they daily say unto me, Where is now thy God ? 4. Now when I think thereupon, I pour out my heart by myself: for I went with the multitude, and brought them forth into the house of God; 5. In the voice of praise and thanksgiving: among such as keep holy-day. §191. The Priest shall mix a little salt with the water, and shall say; The Lord hath said; “Salt is good, but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.” Mindful of these words we mix this salt with the water, as a token that all who devoutly sprinkle themselves with this water, preserve within themselves the salt of Christian wisdom and strength, and should fulfil themselves with the spirit of peace and love. With this intention we consecrate the water, and sign it with the sign of the holy cross +, that the Almighty, who created it, of his boundless mercy may cleanse our hearts from all sin, may fructify them with the rich stream of his grace, and may satisfy their thirst after righteousness with the water of eternal life, through Christ our Lord. Amen. Priest. Sprinkle me, O Lord, and I shall be clean. Answer. Wash me, and I shall be whiter than snow. Priest. Let us pray. Almighty Creator, Lord of heaven and earth, who in holy baptism hast made water to be an emblem of the cleansing of our souls; grant, we beseech thee, of thy goodness, to all of us who use this water in enlightened piety and in a Christian spirit, the heavenly water of thy grace, that in accordance with the promise of thy Son our Lord and Saviour Jesus Christ, there may be within ourselves a well of living water springing up into everlasting life. This we pray thee through the merits of the same thy Son, who liveth and reigneth with thee and the Holy Ghost, God for ever and ever. Amen. From The Offices of the Old Catholic Prayer-Book: Done into English and Compared with the Offices of the Roman and Old German Rituals. Oxford and London: James Parker and Co., 1876. ``` ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/?share=x) - ### Related Posts - [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/)Following sung matins at Saint Paul's - students and teachers join us in front of… - [Chalking the Doors: Blessing the Chapel for Epiphany](https://0.0.0.0/chalking-the-doors-blessing-the-chapel-for-epiphany/)For Epiphany, we gathered at Canterbury’s chapel doors to mark the season with the traditional… - [Jesus turns Water into Wine: Marriage on the Third Day and the New Creation](https://0.0.0.0/jesus-turns-water-into-wine-marriage-on-the-third-day-and-the-new-creation/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Theology --- ### [Is Your Child’s Diet Connected to ADHD behavior?](https://0.0.0.0/is-your-childs-diet-connected-to-adhd-behavior/) **Published:** January 17, 2022 **Author:** Steve Macias **Content:** There exists a debate on whether diet and particularly whether sugar consumption is connected to hyperactivity. Some experts claim that parents like myself are mistaken when we connect the birthday cake and the chaos that follows. They tell us that there is not enough evidence to suggest that it was the Pepsi that caused our children to bounce off the walls. A similar debate around the affect of carbohydrates has raged for decades. The foundation of the American food pyramid and the standard American diet (SAD) is built upon simple carbohydrates. At the base of the pyramid, representing the largest portion, are foods like bread, cereal, rice, and pasta. Basic high school chemistry and some diabetic family members had taught me that sugar and bread are both carbohydrates and have a similar impact on blood sugar and insulin sensitivity. Yet low-carbohydrate diets like Atkins and Keto variations are often maligned as dangerous or unsustainable. We are told, “but your body needs carbs for energy!” The modern nutritional standards established by government programs claim that the standard American diet is not responsible for obesity and the decline in metabolic health. The issue is instead a lack of fruits and vegetables, or too much fat and meat, or simply too many calories and not enough exercise. The same establishment telling us carbs aren’t connected with obesity is also telling us that sugar isn’t connected to hyperactive behavior. I’m skeptical and believe there is good reason to believe carbs and sugar are connected to both obesity and hyperactivity. ## The Corporate Nutrition-Industrial Complex My skepticism toward this viewpoint grew from reading Dr. Ron Paul’s book [The Revolution](https://web.archive.org/web/20230922173813/https://amzn.to/3Yv3Xjg) back in 2009. Congressman Paul, himself a medical doctor, was writing on the unintended consequences of government favoritism in sugar tariffs. “The United States government limits the amount of sugar that can be imported from around the world. These quotas make sugar more expensive… That’s one reason American colas use corn syrup instead of sugar…” (Ch. 4: Economic Freedom) It was the first time I had considered that specialized lobbies could abuse seemingly benevolent policies to their own benefit. It wasn’t long after that that I learned that this same industry had been paying scientists to intentionally understate the affect of sugar in metabolic diseases. Camila Domonoske reported that, > “In the 1960s, the sugar industry funded research that downplayed the risks of sugar and highlighted the hazards of fat…” [50 Years Ago, Sugar Industry Quietly Paid Scientists To Point Blame At Fat](https://web.archive.org/web/20230922173813/https://www.npr.org/sections/thetwo-way/2016/09/13/493739074/50-years-ago-sugar-industry-quietly-paid-scientists-to-point-blame-at-fat) As Dr. Paul pointed out, Americans consume many of their calories through the corn syrup version of sugar. “Big Corn” itself is another benefactor of government favoritism with huge farm subsidies: > “The U.S. federal government spends roughly $20 billion per year on farm subsidies: approximately 60% go towards corn and other grains that are used predominantly in processed foods and as animal feed, while fruits and vegetables receive less than 1% of these subsidies. Because of the subsidies that corn and other similar crops receive, their byproducts are exceptionally cheap and incentivize food manufacturers to use them in place of other ingredients, resulting in food that is both cheap and heavily processed.” by Ruhee Shah and Dave Youssef, [Medpage Today](https://web.archive.org/web/20230922173813/https://www.medpagetoday.com/primarycare/dietnutrition/91749) That corn syrup shows up in strange places. Kids foods like juice drinks, applesauce, chicken nuggets, and even infant formula often use corn syrups as cheap sweeteners to add flavor. Even low-fat and fat-free milk can dump corn syrup into their products to make up for the bland low-fat taste. “Fat free versions… typically replaces the milk fat with corn syrup and thickeners,” wrote Julia Zumpano, an RD at Cleveland Clinic’s Heart and Vascular Institute in [TIME](https://web.archive.org/web/20230922173813/https://time.com/3814015/fat-free-half-and-half/). ## Confusing the Experts and the Facts Decades of nutritional research has been paid for by corporations that benefit from the Standard American Diet. There is no neutral research of “just the facts”—as so many naively believe. We have certainly seen “Big Food” corporations colluding with government agencies, but that isn’t our only issue. Worldviews play into our discussion of nutrition as well. Climate alarmists and animal rights crusaders have leveraged “nutrition” as a pawn in a political proxy war citing their own experts and institutions for support. Therefore we must “[eat the bugs.](https://web.archive.org/web/20230922173813/https://www.theamericanconservative.com/dont-eat-the-bugs/)” Body positive influencers and pop psychology blogs tell us that traditional forms of meat-based nutrition are wrong and form disordered eating habits. These experts completely dominate every influential domain of nutrition and yet American health continues to decline. They also dominate nearly every aisle of the grocery story and nearly every restaurant menu. ![](https://web.archive.org/web/20230922173813im_/https://i0.wp.com/www.stevemacias.com/wp-content/uploads/2023/08/pexels-freestocksorg-139681.jpg?resize=1024%2C683&ssl=1 "pexels-freestocksorg-139681 - Steve Macias")## Pathologizing Our Children Are our children better off? Establishment nutrition has not reversed the obesity crisis. In fact, many places where government policies dictate standard nutrition guidelines such as SNAP (Supplemental Nutrition Assistance Program) and WIC (Special Supplemental Nutrition Program for Women, Infants, and Children) we actually see higher rates of obesity. American children from low-income families (the group that qualifies for and benefits from the above federal nutrition programs) have twice the obesity rates than children from higher income households (see [CDC Childhood Obesity Statistics](https://web.archive.org/web/20230922173813/https://www.cdc.gov/obesity/data/childhood.html)). Their solution made the problem worse. Have they done the same thing with ADHD? And why is it that boys are twice as likely to be diagnosed as ADHD? I almost hate using the term ADHD because it is tossed around to describe any child who has any behavior issue. As a teacher, I’ve witnessed the term used endlessly to shunt the natural vitality of boys in the classroom. Lazy teachers with poor classroom management can use the term to hide their own shortcomings. I don’t blame them, I know firsthand how hard it is to manage a group of rambunctious adolescents day after day. Teachers often lack support from parents and work in schools where discipline and order are distant fantasies. Parents struggle too. Busy lives and hectic schedules don’t provide enough margin to try and figure out why Billy can’t seem to sit still. ## **Our culture’s answer has been to pathologize and medicate.** “I think maybe he has ADHD?” says the overwhelmed parent looking for help and grasping for some sort of solution. Many times what parents fear to be symptoms of some neurodevelopmental disorder are actually the consequence of their parenting style. For many students I’ve worked with – the “deficit” of “attention” is not the child’s fault. His short “attention span” was trained by the instant stream of activity through iPads, Nintendo, and other screen time. “Attention” wasn’t paid to creating schedules and routines to help form expectations for play, sleep, or even eating. Students can’t function in the classroom because they live in a perpetual chaos. No one limits their exposure to the spikes of dopamine induced by Mr. Beast on Youtube. Their impulse control is destroyed as every momentary inconvenience is eased by a parent’s pacifying. What happens to social skills when today’s children are no longer expected to wait patiently or even participate in family meals. “How was your day, Junior?” has been replaced with the little brat making a fuss until Mom lets him play with his iPad at the table. Last week, I saw a post of an overly-indulgent parent allowing their child to use the iPad while they were watching a movie in the movie theatre. Maybe they’ve all been trained to behave this way? ![](https://web.archive.org/web/20230922173813im_/https://i0.wp.com/www.stevemacias.com/wp-content/uploads/2023/08/pexels-anna-shvets-3683077-1.jpg?resize=1024%2C683&ssl=1 "pexels-anna-shvets-3683077-1 - Steve Macias")## Drug the Brain For the millions of children who are labeled ADHD, more than 75% of them get to experience dexedrine or ritalin as their new normal. These drugs alter the chemistry of the brain by slowing down the reuptake of neurotransmitters and affecting how neurons communicate. Psychiatric drugs have become the standard for treating students who struggle to pay attention. While I don’t doubt that many students may suffer from chemical imbalances in their brains, there’s no brain chemistry measuring tool used in labeling students with ADHD. Instead, various scales are employed that ask doctors, parents, and teachers to check off and evaluate ADHD symptoms. Reading these diagnostic scales you quickly recognize that the vast majority of our nation’s undisciplined, distracted, and overstimulated adults would also be classified as having ADHD. ## Low Risk Interventions – Diet and Hyperactivity ***Maybe your kid has ADHD. But what if there were other ways to help treat its symptoms?*** A 2011 study on 5th graders found that diet directly impacted behavior and emotional intelligence: > “Simple sugar consumption may cause hyperactivity, given that snacks containing high sugar content cause massive secretion of insulin from the pancreas, resulting in hypoglycemia \[9\]. This stimulates an increase in epinephrine, leading to activation of nervous reactions and hyperactivity disorder behaviors \[9\]. In other words, elevated intake of snacks might increase the potential of nutritional imbalance, lower emotional intelligence \[10-11\], and ADHD \[12-14\].” **Correlation between attention deficit hyperactivity disorder and sugar consumption, quality of diet, and dietary behavior in school children**, **Korean Society of Community Nutrition and the Korean Nutrition Society**([https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3133757/](https://web.archive.org/web/20230922173813/https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3133757/)) ## Diet and the Brain Glucose is ordinarily the fuel for the human brain. When you eat carbohydrates (like bread and desserts), your digestive system breaks them down into simpler sugars, including glucose. These sugars are absorbed into the bloodstream, raising blood sugar levels. While most nutrients need to be transported through a barrier called the blood-brain barrier to enter the brain, glucose can cross this barrier easily. This allows glucose to be readily available for brain cells to use as energy. ![](https://web.archive.org/web/20230922173813im_/https://i0.wp.com/www.stevemacias.com/wp-content/uploads/2023/08/images_medium_appineuropsych20230017f2.gif?resize=500%2C320&ssl=1 "images_medium_appineuropsych20230017f2 - Steve Macias")> “Brain functions such as thinking, memory, and learning are closely linked to glucose levels and how efficiently the brain uses this fuel source. If there isn’t enough glucose in the brain, for example, neurotransmitters, the brain’s chemical messengers, are not produced and communication between neurons breaks down.” —*Scott Edwards*, Sugar and the Brain ([The Harvard Mahoney Neuroscience Institute](https://web.archive.org/web/20230922173813/https://hms.harvard.edu/news-events/publications-archive/brain/sugar-brain)) A recent review article examined data to study the affect of dietary interventions in the management of ADHD. They [authors](https://web.archive.org/web/20230922173813/https://pubmed.ncbi.nlm.nih.gov/37505402/) state that: > “Inverse associations between adherence to ‘healthy’ diets and ADHD symptoms have been observed. Children with ADHD responding to the few-foods diet (or oligoantigenic diet) with an elimination of individually identified food items show substantially improved behavior and cognitive functioning.”Nutrition in the Management of ADHD: A Review of Recent Research As we might expect, researchers found that changing your diet can have a huge impact on symptoms of ADHD. ![](https://web.archive.org/web/20230922173813im_/https://i0.wp.com/www.stevemacias.com/wp-content/uploads/2023/08/ketosis-edited.jpg?w=832&ssl=1 "ketosis - Steve Macias")## Brain Food: Glucose and Ketone Bodies If diets can affect the brain, which is best? Since ADHD is related to poorly regulated neurotransmitters, a diet protocol should also consider brain metabolism. Research shows that the **ketogenic** diet can be helpful in reducing seizures for individuals with epilepsy. Scientists are also investigating whether this diet could have potential benefits for people dealing with conditions like Parkinson’s disease, migraines, post-concussion syndrome, and Alzheimer’s disease. Ketogenic diets are eating plans where you eat lots of fats, a good amount of protein, and not too many carbs. This kind of diet can make your blood sugar levels change, increase the amount of fatty acids in your body, and make you eat fewer calories. These diets cause your body to create something called “ketones,” which happens when you’re in a state called “ketosis.” Ketosis can also occur when you eat fewer calories, fast, or exercise. Ketones replace glucose as fuel for the brain. Although the body’s metabolism of ketones quickly generates a lot of fuel (in the form of acetyl-CoA) compared to glucose metabolism (see [Krebs cycle](https://web.archive.org/web/20230922173813/https://www.ncbi.nlm.nih.gov/books/NBK98219/figure/masino.f1/)). This excess fuel leads to a cycle that helps increase GABA (Gamma-Aminobutyric Acid) synthesis. GABA is an inhibitory neurotransmitter, meaning it helps to regulate brain activity by reducing neuron firing. The potential relationship between ketosis, GABA synthesis, and neuronal inhibition has led researchers to explore the use of ketogenic diets in the management of conditions like epilepsy and certain neurodevelopmental disorders like ADHD. (see [García-Rodríguez D and Giménez-Cassina A (2021) Ketone Bodies in the Brain Beyond Fuel Metabolism: From Excitability to Gene Expression and Cell Signaling.](https://web.archive.org/web/20230922173813/https://www.frontiersin.org/articles/10.3389/fnmol.2021.732120/full)) ## Blood Sugar Regulation and Elimination Diets Using food as a treatment approach for ADHD offers an opportunity to gain insight into how your child’s current diet may impact their mood, energy levels, and behavior. Parents can deliberately remove specific foods from a child’s diet. The purpose is to identify potential triggers for various symptoms, including hyperactivity—I would begin with an elimination approach removes common autoimmune triggers like grains, legumes, nuts, seeds, nightshade vegetables, eggs, oils, food additives, refined and processed sugars, and dairy. Then after a few weeks, some items may be slowly reintroduced according to reactions and food tolerances. This approach can help you identify certain foods or food additives that might trigger hyperactive behavior. All children on the standard American diet facing attention-related challenges willl experience some reduction in hyperactivity by consuming fewer foods that are rich in sugars and heavily processed carbohydrates. Your child’s overall behavior and energy levels are directly affected by the ketogenic diet because decreasing carbohydrate intake also offers the benefit of promoting more consistent blood sugar levels. By doing so, this can help prevent the energy crashes (aka sugar crash or carb crash) and attention fluctuations that can result from consuming sugary or high-carbohydrate foods. When blood sugar levels spike and then rapidly drop after a meal or snack, it can lead to feelings of fatigue, irritability, and difficulty concentrating. This rollercoaster effect is especially noticeable in children, as their bodies are still developing and their metabolism can be more sensitive to fluctuations in blood sugar. Proteins and healthy fats further slow down the digestion process and provide longer-lasting energy. ## Putting My Hyperactive Kid on Keto The actual meal planning of the Keto diet is rather simple. Exact calories and grams of macronutrients will vary based on your child’s age, weight, activity level, and health goals, but the typical ketogenic ratio is around 70-75% fat, 20-25% protein, and 5-10% carbohydrates. After an elimination phase, you would still want to avoid high-carb foods like grains, starchy vegetables, sugary snacks, and too much fruit. Types of keto diets can range from strict carnivore diets (meat, water, and salt) to low-carb versions of the Mediterranean diet, known for its emphasis on whole foods, healthy fats, and plant-based ingredients, with a lower intake of carbohydrates. Here’s are two examples of Anti-ADHD Meals: **Lunch Option: Mediterranean Chicken Salad** 1. **Grilled Chicken Salad**: - Grilled chicken breast slices seasoned with herbs and olive oil. - Mixed greens (spinach, arugula, lettuce). - Cucumber slices, cherry tomatoes, and bell pepper strips. - Kalamata olives and feta cheese for flavor. - Drizzle with extra virgin olive oil and lemon juice. 2. **Snack**: - Sliced avocado with a sprinkle of salt and pepper. - Mixed nuts (almonds, walnuts, macadamia nuts). 3. **Vegetable Dippers**: - Sliced bell peppers and celery sticks. - Serve with a side of guacamole or low-carb hummus . 4. **Berries and Cream**: - A small container of mixed berries (strawberries, blueberries, raspberries). - A dollop of unsweetened whipped cream or full-fat Greek yogurt. 5. **Hydration**: - Water or herbal tea, infused with lemon or cucumber slices. **“Kid Friendly” Lunch Option: Mini Pizza Bites and Snacks** 1. **Mini Pizza Bites**: - Mini cauliflower crust pizza bites (pre-made or homemade). - Top with sugar-free tomato sauce, shredded mozzarella cheese, and mini pepperoni slices. - Bake until cheese is melted and bubbly. 2. **Cheesy Snack Mix**: - Mix together a variety of cheese cubes (cheddar, mozzarella, etc.). - Add some small cured meat slices (like salami or pepperoni). - Include a handful of raw almonds or walnuts. 3. **Veggies and Dip**: - Baby carrots, cucumber slices, and bell pepper strips. - Serve with a side of ranch dressing or guacamole for dipping. 4. **Berries with Whipped Cream**: - A small container of fresh strawberries and blueberries. - Top with a dollop of unsweetened whipped cream. 5. **Fun Drink**: - Sugar-free flavored sparkling water with a splash of lemon or lime juice. 6. **Treat (in moderation)**: - A square of dark chocolate (make sure it’s low in sugar and high in cocoa content). **Disclaimer: Not Medical or Health Advice**. The content of this blog post is intended to share personal insights and experiences from the perspective of a father of four and an elementary school educator. It is important to note that the information provided in this post is not intended to serve as professional medical or health advice and the information shared here is not intended to diagnose, treat, cure, or prevent any health-related condition. I would like to acknowledge the diversity of individual circumstances and encourage readers to seek appropriate advice from medical, educational, or other relevant experts to address specific concerns or issues. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/is-your-childs-diet-connected-to-adhd-behavior/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/is-your-childs-diet-connected-to-adhd-behavior/?share=x) - ### Related Posts - [Carnivore Month 2021](https://0.0.0.0/carnivore-month-2021/)In January 2020, I participated in my first Carnivore Month. It was a great start… **Categories:** Food, Keto --- ### [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/) **Published:** January 9, 2025 **Author:** Steve Macias **Content:** I recently had the opportunity to be interviewed on *The Mere Catholicity Podcast* with Jonah M. Saller. This episode, which premiered on February 9, 2024, explores the significance of classical Christian education in preserving the intellectual and spiritual heritage of Christendom. ## The Biblical and Historical Foundations of Christian Classical Learning > “We cannot continue to send our children to Caesar for their education and be surprised when they come home as Romans.” > > — Voddie Baucham Modern American education often focuses on shaping how students think, but classical education takes a different approach—it exposes students to the wisdom of the past, helping them discern truth, goodness, and beauty. Rooted in scripture, ancient liturgical traditions, and the Golden Rule, classical education equips students to evaluate ideas against a foundation of virtue. ## How the Church Shaped Education: From Benedictine Monasticism to Modern Classical Schools In our conversation, we discuss how classical Christian education is more than just an academic model; it is a restoration of the educational principles upheld by the Church Fathers, particularly in the monastic traditions of St. Benedict and St. Bede. We also examine the historical role of the Church in education and why, in an increasingly secular world, recovering this tradition is essential for the future of Christendom. Watch the full discussion below: What are your thoughts on the role of classical education in today’s world? Share in the comments! [The Mere Catholicity Podcast](https://www.youtube.com/playlist?list=PLrurA0AO8S5TcXNQdR8F-7M5tBPl4tTsW) The Mere Catholicity Podcast [https://merecatholics.locals.com/](https://www.youtube.com/redirect?event=video_description&redir_token=QUFFLUhqbThPQjB5S3djMUlLRUxjSG5IV2d5OE9SRHN2Z3xBQ3Jtc0tsdFhxZHVuaktRRm5Ec1VwYlh0N005T2JPNkVqOExYNzVsbVFJX2stOFMtbkJsNTZsWndEOVVEazFMZXVtS3JKVFNJeU5hYTZWakRnZGJFRVgyWEw5WW5HaFBjeU04ejlDUzVaS1UzSkVQT01YYkZLQQ&q=https%3A%2F%2Fmerecatholics.locals.com%2F&v=iCMkcxitkUg) Website: [http://jonahsaller.com/](https://www.youtube.com/redirect?event=video_description&redir_token=QUFFLUhqazZyckpVSjNVcmtTclJmcWprREFwWkF1c2trZ3xBQ3Jtc0tuVUkwdjlsbDRIamJuN1VDU2tSR2dVNjZ3dm5Xem4wcHNfRFN0Z0pXd2lkTU90TlJnb2pDbGtYYTJsaHZjQWVpS1JwRDZEVTBqVE9hSkdraHhMcHlDaDFpQlpGTTlvR3RZV2xSY2dtaWtVQTdETHpKVQ&q=http%3A%2F%2Fjonahsaller.com%2F&v=iCMkcxitkUg) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/?share=x) - ### Related Posts - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… - [Against Charter Homeschooling](https://0.0.0.0/against-charter-homeschooling/)Why Christian Families Should Oppose Charter Homeschool Programs What Is a Charter Homeschool Program? Understanding… **Categories:** Anglican, Classical Education **Tags:** Anglican, leadership --- ### [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/) **Published:** January 5, 2025 **Author:** Steve Macias **Content:** Back in July 2024, I had the privilege of attending the **[Western Consortium of Classical Educators](https://theclassicalconsortium.com/western-consortium/ "Western Consortium of Classical Educators")** in Sacramento, California, representing the **[Anglican School Association](https://www.canterbury.school/about-us/ "Anglican School Association")**. Hosted by **[Acacia Classical Academy](https://acaciaclassicalacademy.com/)** and sponsored by [**Kepler Education**,](https://kepler.education/) this event gathered educators, parents, and leaders passionate about the renewal of Classical Christian Education. ### The Anglican Vision for Education The Anglican School Association exists to support member schools in fulfilling the spiritual, intellectual, and moral objectives of an Anglican educational program. Anglican schools aim to educate and nurture the whole person, deeply rooted in Christian formation. Our tradition holds that education is a means of fulfilling baptismal promises, participating directly in the mission of the Church, and forming students in both faith and intellect. By engaging with the wider classical education movement, Anglican schools affirm their commitment to an integrated vision where faith, learning, culture, and life are brought into harmony. Classical education, with its emphasis on the trivium, virtue formation, and a Christ-centered curriculum, aligns closely with the Anglican vision of education as a ministry of pastoral care. ### A Day of Rich Conversations The Western Consortium of Classical Educators was structured as a one-day intensive designed for parent educators, homeschooling families, co-op teachers, and community leaders seeking a deeper understanding of Classical Christian Education. The event featured a lineup of distinguished speakers, each contributing unique insights into the classical renewal: - **Dr. Scott Postma**, CEO and President of Kepler Education, set the tone for the day by emphasizing the **foundational principles** of Classical Christian Education and how they differ from modern educational models. - **Dr. Chris Swanson**, President of [Gutenberg College](https://gutenberg.edu/ "Gutenberg College"), provided a compelling discussion on the **importance of Socratic dialogue** in fostering wisdom and discernment in students. - **Mr. Tim Krumal**, Head of Program for Legacy Classical Academy, shared strategies for implementing classical pedagogy in both **brick-and-mortar schools and homeschool settings**. - **Dr. Karla Memmott**, Head of the Board for Acacia Classical Academy, offered a valuable perspective on the usefulness of grades and other academic assessment tools. ### Anglican Engagement with the Classical School Movement Attending this event as a representative of the Anglican School Association was an exciting opportunity to connect with like-minded educators who are committed to the recovery of classical learning. Many participants were eager to learn more about how Anglican schools are preserving the classical tradition while maintaining a sacramental and liturgical framework. In our conversations, several themes emerged: - The renewal of classical Christian education is gaining momentum, and Anglican schools are uniquely positioned to contribute to this movement with our emphasis on historic Christianity and rigorous academics. - Many classical educators are seeking a rooted theological framework—one that Anglicanism, with its rich tradition of catechesis, worship, and intellectual inquiry, can offer. - The Anglican model of education, which sees schools as ministries of the Church, resonates with the idea that education is not merely an intellectual pursuit but also a formation of the soul. ![](https://www.stevemacias.com/wp-content/uploads/2025/01/447040854_18437581978025314_6290687118613232513_n-1-1024x577.avif)Canterbury Christian School, Los Altos, California (2023-2024)### Looking Ahead This conference reaffirmed the need for greater collaboration between Anglican educators and the broader classical Christian Christian education movement. As we continue to support and certify Anglican schools, our mission remains clear: to uphold the highest standards of academic excellence, spiritual formation, and moral development in the service of Christ and His Church. If you’d like to learn more about the **Anglican School Association** and how we support classical Anglican education, feel free to reach out or visit our website. We welcome families and educators to visit our work at [Canterbury School](http://www.canterbury.school) in Los Altos to get an idea what we are building! ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… - [Banquet of the Bedes 2024](https://0.0.0.0/banquet-of-the-bedes-2024/)Erik Landstrom of Grace Academy & RE Church writes: Dear ASA members, You are… **Categories:** Anglican, Classical Education **Tags:** leadership, ministry --- ### [Chalking the Doors: Blessing the Chapel for Epiphany](https://0.0.0.0/chalking-the-doors-blessing-the-chapel-for-epiphany/) **Published:** January 7, 2025 **Author:** Steve Macias **Content:** For Epiphany, we gathered at Canterbury’s chapel doors to mark the season with the traditional chalking of the doors. With white chalk, we inscribed 20+C+M+B+25 above the doors, invoking the blessing of Christ through the initials of the legendary Magi—Caspar, Melchior, and Balthasar—while also signifying the Latin prayer Christus Mansionem Benedicat (“May Christ bless this house”). Our students participated by praying the Epiphany collect together, asking for the light of Christ to shine in our hearts as it did for the wise men of old. ### The Collect > O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, who know thee now by faith, may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. Amen. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/chalking-the-doors-blessing-the-chapel-for-epiphany/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/chalking-the-doors-blessing-the-chapel-for-epiphany/?share=x) - ### Related Posts - [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/)Following sung matins at Saint Paul's - students and teachers join us in front of… - [The Blessing of Holy Water: History, Significance, and Devotional Use](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/)The Ancient Roots of Holy Water in Christian Tradition The use of Holy Water is… - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… **Categories:** Classical Education, Theology --- ### [Praying with the St. Thomas Christians](https://0.0.0.0/praying-with-the-st-thomas-christians/) **Published:** January 6, 2025 **Author:** Steve Macias **Content:** On Sunday evening, I had the joy of preaching at an evening prayer service alongside our brothers and sisters from the Church of South India, the Mar Thoma Church, the Syriac Orthodox Church, and the Malankara Orthodox Church. [St. Paul’s Anglican Church](http://Saintpauls.net "St. Paul’s Anglican Church") had the privilege of hosting this gathering with our Malayalam congregation the CSI Church of Northern California. These Christians can generally be labelled as “[St. Thomas Christians](https://www.newadvent.org/cathen/14678a.htm)” and hail from the Indian state of Kerala. The tradition is that St. Thomas arrived in India before the end of the first century and established Christian churches along the Malabar Coast (modern day Kerala). The San Francisco Bay Area and Silicon Valley is home to an enclave of Malayali (Malayalam speaking) Christian immigrants from Kerala who work in tech, healthcare, and engineering. ## Anglicanism and St. Thomas Christians As an Anglican, our ecumenical relationships with these churches go back to British Colonial rule in India and the evangelistic efforts of the Church Mission Society (CMS). William Wilberforce of the Clapham Sect and Cambridge’s Rev. Charles Simeon famously supported the CMS efforts which led to the development of Christian schools and Malayalam Bible translations. Today, our parish hosts the Church of South India (CSI) congregation with a Malayalam service in the afternoon with Rev. Jerrin Thomas George leading their services. Archbishop Foley Beach of the [Anglican Diocese of the South ](https://adots.org/ "Anglican Diocese of the South ")(ACNA) provides state-side episcopal oversight in an agreement with Bishop Cherian of the [Madhya Kerala Diocese (CSI).](https://csimadhyakeraladiocese.org/ " Madhya Kerala Diocese (CSI).") They organized the evening’s program continuing a decade-long regional tradition of an ecumenical prayer service among the various denominations of St. Thomas Christians. ![](https://www.stevemacias.com/wp-content/uploads/2025/01/472461245_18480092311025314_4911721253811937074_n-1-1024x1024.avif)\#image\_title# **Malayali Christian Traditions** Malayali Christians in the Bay Area belong typically choose to remain in historic denominations to keep worshipping in their language and their own cultural customs. ## Jacobite Rev. Fr. Thomas Kora Pulpparayil (Saji-achan) from [St. Mary’s Jacobite Syriac Orthodox Church](https://stmarysbayarea.org/ "St. Mary's Jacobite Syriac Orthodox Church"), San Francisco, also participated in the service, representing the Jacobite Syriac Orthodox Church. This branch of Indian Christianity is part of the Syriac Orthodox Church of Antioch, maintaining their succession from St. Thomas the Apostle and preserving the West Syriac liturgical tradition. Historically, the Jacobite Church in India remained in communion with the Patriarchate of Antioch (Syriac Orthodox Church of Antioch), distinguishing it from the Malankara Orthodox Syrian Church, which became independent in the early 20th century. ## Malankara During the evening prayer service, Rev. Fr. Teji Abraham, Vicar of [St. Gregorios Orthodox Church ](https://www.sgoci.org/ "St. Gregorios Orthodox Church ")of India – San Francisco, represented the Malankara Orthodox Syrian Church and led the opening prayer. The Indian Orthodox Church, also known as the Malankara Orthodox Syrian Church of the East, is a member of the Oriental Orthodox Communion and also traces its apostolic heritage to St. Thomas the Apostle. The Malankara and Jacobite churches separated in the 20th century over a debate over local leadership (Patriarch of Antioch vs. the Catholicos of the East.) ## Mar Thoma Rev. Saji Thomas of the [Mar Thoma Church of San Francisco](https://marthomasf.org/ "Mar Thoma Church of San Francisco") participated in the opening litany, representing the Mar Thoma Syrian Church of Malabar. The Mar Thoma Church is an autonomous Oriental Protestant Christian church based in Kerala, India, with historical roots in the ancient St. Thomas Christian tradition. It emerged as a reformation movement within the Malankara Syrian Church, adopting Protestant doctrinal influences while retaining Orthodox liturgical practices. ## Church of South India Rev. Jerin Thomas George represented the [Church of South India (CSI)](https://csichurchnorcal.org/ " Church of South India (CSI)") of Northern California during the service. The CSI is a union of multiple Protestant traditions—Anglican, Methodist, Presbyterian, and Congregational—and was established in 1947 to foster unity among Christians in India. The church combines Reformation-era theology with Anglican liturgical practices, and it is a key member of the Anglican Communion. Anglican Leaders like Bishop V. S. Azariah, Bishop Frank Weston, and Bishop Stephen Neil were some central figures that led to the development of CSI. Bishop Azariah died in 1945, just two years before the official formation of the CSI. However, his vision of a unified, indigenous church had already things in motion for the church. ![](https://www.stevemacias.com/wp-content/uploads/2025/01/472608007_122231410208024004_7766626149211652534_n-1024x768.avif)\#image\_title### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/praying-with-the-st-thomas-christians/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/praying-with-the-st-thomas-christians/?share=x) - ### Related Posts - [Anglican Christians without Canterbury?](https://0.0.0.0/anglican-christians-without-canterbury/)Dr. Charles Erlandson’s book, Orthodox Anglican Identity: The Quest for Unity in a Diverse Religious… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/)Last week, My parish (St. Paul’s Anglican Church in Los Altos) had the joy of… **Categories:** Anglican, Religion & Spirituality, Theology **Tags:** Anglican --- ### [The Year of Bishops](https://0.0.0.0/the-year-of-bishops/) **Published:** January 1, 2025 **Author:** Steve Macias **Content:** Our parish hosted four Episcopal Visits this year: ## 1. Bishop Sutton (REC/ACNA) **In March 2024, our parish had the privilege of welcoming The Most Rev. Dr. Ray Sutton, the ordinary for our parish, for a special confirmation service.** ![](https://www.stevemacias.com/wp-content/uploads/2025/01/434213226_3766073726955557_8452985927658942682_n-1024x684.avif)Bishop Ray Sutton (REC/ACNA)Bishop Sutton is not only the ordinary of our parish but also serves as the Presiding Bishop of the Reformed Episcopal Church (REC) and the [Ordinary of the Diocese of Mid-America](https://www.recdma.org/ "Ordinary of the Diocese of Mid-America"). In addition to these roles, he is the Dean of the Province and Ecumenical Affairs for the Anglican Church in North America (ACNA), a body of which the Reformed Episcopal Church is a founding member and special jurisdiction. ## 2. Bishop Cherian (CSI) **In July 2024, our parish was honored to welcome[ Bishop Malayil Sabu Koshy Cherian](https://csimadhyakeraladiocese.org/people/cf21c943-d439-472c-af79-14b1cc6d150a " Bishop Malayil Sabu Koshy Cherian"), Bishop of the Madhya Kerala Diocese of the Church of South India.** ![](https://www.stevemacias.com/wp-content/uploads/2025/01/449337882_18443589937025314_4777037952297560366_n-1024x768.avif)Bishop Cherian (CSI)During his visit, Bishop Cherian performed a confirmation service and celebrated the calling of the first vicar for the CSI Church of Northern California, specifically serving the Malayalam congregation in our parish. On January 4, 2025, we were blessed to hold an installation service that included a baptism, three confirmations, and the presence of visitors from the Mar Thoma and Syriac Jacobite Churches. ## 3. Bishop Boonzaaijer (REC Cuba) **In August 2024, we were honored to host Bishop John Peter Boonzaaijer at Canterbury School.** ![](https://www.stevemacias.com/wp-content/uploads/2025/01/457449929_18454724896025314_8622173377626299367_n-1-1024x770.avif)Bishop Boonzaaijer (REC Cuba)As part of his research on Christian education, Bishop Boonzaaijer, who serves as the president of the [Reformed Episcopal Church’s Board of Foreign Missions](https://www.rec-bfm.org/cuba) and suffragan bishop for the REC’s Missionary Diocese of Cuba, visited our school to learn about our unique approach to Classical education. During his visit, he participated in Evensong at St. Paul’s and Canterbury’s annual teacher commissioning service, offering prayers and blessings for the educators who inspire and shape the minds of our students. ## 4. Bishop Beach (ADOTS/ACNA) **In December, Archbishop Foley Beach, Primate and Archbishop Emeritus of the [Anglican Church in North America ](https://anglicanchurch.net/ "Anglican Church in North America ")visited St. Paul’s for a joint service with the [CSI Church of Northern California](https://csichurchnorcal.org/ "CSI Church of Northern California") for the installation of Jerin Thomas George as the vicar of the Malayalam congregation.** ![](https://www.stevemacias.com/wp-content/uploads/2025/01/470235757_1123081276484322_9128742462063968028_n-1024x768.avif)Archbishop Beach (ADOTS/ACNA)During the service, Bishop Beach led the institution service and also a confirmation. The Very Rev Canon Sean George (Dean of the Madhya Kerala Deanery) accompanied the Bishop. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-year-of-bishops/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-year-of-bishops/?share=x) - ### Related Posts - [Are Bishops (Overseers) the same as Presbyters (Elders)?](https://0.0.0.0/are-bishops-overseers-the-same-as-presbyters-elders/)Working through Ch. 14 of The Lord's Service and the Ecclesiology of Ministers. As Anglicans,… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [2023 Year in Review](https://0.0.0.0/2023-year-in-review/)Here are a few of my personal and ministry highlights from 2023. As I reflect… **Categories:** Anglican **Tags:** ACNA, Anglican, Bishop, Confirmation --- ### [Why I Am An Anglican](https://0.0.0.0/why-i-am-an-anglican/) **Published:** January 2, 2025 **Author:** Steve Macias **Content:** The difficulty of explaining “why I am an Anglican” is that there are ten thousand reasons, all amounting to one reason: that Anglicanism is true. I could fill all my space with separate sentences, each beginning with the words, “It is the only thing that…” As, for instance: 1. It is the only thing that truly preserves both the catholicity of the ancient fathers and the Reformation doctrines of grace. 2. It is the only thing that holds authority and tradition in balance with Scripture, neither rejecting the past nor imprisoning itself in it. 3. It is the only thing that frees a man from the tyranny of denominational sectarianism while also protecting him from the excesses of unchecked ecclesiastical authority. 4. It is the only thing that speaks with both the reverence of antiquity and the clarity of reason, embracing mystery without forsaking understanding. 5. It is the only type of Christianity that maintains the breadth of the universal Church while upholding the particularity of local expression of the Western Church particularly of the British Church and Celtic spirituality. 6. It is the greatest attempt of a Christian Monarch to reform the National Church from within, preserving its continuity while calling it always back to its true foundation: Christ Himself. Based on Why I am a Catholic by GK Chesterton: > The difficulty of explaining “why I am a Catholic” is that there are ten thousand reasons all amounting to one reason: that Catholicism is true. I could fill all my space with separate sentences each beginning with the words, “It is the only thing that…” As, for instance, (1) It is the only thing that really prevents a sin from being a secret. (2) It is the only thing in which the superior cannot be superior; in the sense of supercilious. (3) It is the only thing that frees a man from the degrading slavery of being a child of his age. (4) It is the only thing that talks as if it were the truth; as if it were a real messenger refusing to tamper with a real message. (5) It is the only type of Christianity that really contains every type of man; even the respectable man. (6) It is the only large attempt to change the world from the inside; working through wills and not laws; and so on. > > *From Twelve Modern Apostles and Their Creeds (1926); reprinted in The Collected Works of G.K. Chesterton, Vol. 3 Ignatius Press, 1990* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/why-i-am-an-anglican/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/why-i-am-an-anglican/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [I am near death](https://0.0.0.0/i-am-near-death/)Today is day 12,707 of my life. Assuming I live to my mid-80s, more than… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… **Categories:** Anglican, Religion & Spirituality --- ### [On beating my children](https://0.0.0.0/on-beating-my-children/) **Published:** January 3, 2025 **Author:** Steve Macias **Content:** ### **Racing My Son—and beating him—every day** **📖** *“Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.”* — 1 Corinthians 9:24 My wife Sarah came up with the idea of encouraging our son to run a mile everyday. He’s preparing for a Taekwondo sparing team tryout and the cardio training would help him. On day 1, it poured rain as we ran around the track. But I’m not just interested in fitness, but fatherhood. I am interested in setting an example of health, discipline, and consistency. But I’m also planning to beat him everyday. After the first two days, I’ve won twice and I’m confident that I can keep it up. I run about two miles 4-5 times each week on the treadmill and I’ve been doing that for a few years now. Today, I jogged at a slow 9:00 pace and still beat him by almost an entire quarter mile lap on the track. But soon he *will* catch up. As he gets older and trains more, I’m sure he will run faster than his flat footed father with achey knees. But he will have to struggle to get there and have to fail to beat me day after day. He will learn to endure failing and that long term effort is the only path to real growth. ![https://www.instagram.com/benbarkerfitness/?hl=en](https://www.stevemacias.com/wp-content/uploads/2025/01/Screenshot-2025-01-04-at-4.11.47 PM-235x300.png)https://www.instagram.com/benbarkerfitness/## **Dads Need to Be Strong for Their Families** There’s a dad I follow on Instagram called [Ben Barker](https://www.instagram.com/benbarkerfitness/) and he posts about being the “Neighborhood Alpha Dad.” I appreciate his humor and his emphasis on being strong and capable, but I don’t take myself so seriously. Behind the “joke” is the more simple idea leadership in fatherhood comes from consistency, resilience, and the ability to push through challenges—whether in training or in life. I could tell him this, but this is how I show him. As Epictetus said, > “*Do not explain your philosophy. Embody it.”* ## **The Power of Routine and Resistance** The mile race is a daily discipline. I’m sure we will miss a day this year, but if we do even two-thirds of the days in the year that will be more than 200 runs. We will have real data on how we’ve improved in minutes and seconds. To grow strong in body and spirit requires resistance. No one reaches great fitness without struggle, just as no one matures in faith without trials. Growth in Christ demands perseverance—carrying our cross daily, pushing through spiritual dryness, and resisting temptation. The same is true for a career, marriage, and fatherhood. Nothing worthwhile comes without challenges. Fitness trains us in this truth—every rep, every mile, every drop of sweat reminds us that through struggle comes strength. And if we embrace that struggle, in the gym and in life, we will be stronger men, better husbands, and more faithful servants of God. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/on-beating-my-children/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/on-beating-my-children/?share=x) - ### Related Posts - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [The Armor of God in the Old Testament](https://0.0.0.0/the-armor-of-god-in-the-old-testament/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality --- ### [I am near death](https://0.0.0.0/i-am-near-death/) **Published:** January 4, 2025 **Author:** Steve Macias **Content:** Today is day 12,707 of my life. Assuming I live to my mid-80s, more than 40% of my days are already spent. But my primary concern is using my remaining time well. ![](https://www.stevemacias.com/wp-content/uploads/2025/01/472232344_3994221344140793_2546907331861312232_n-1-1024x374.jpg)Counting your remaining days—can be a helpful way to reflect. Many of us struggle to accurately gauge what we can accomplish in a day, a year, or even a decade. It’s a good reminder that our time is short, so we should focus on meaningful work. In his Meditations, Marcus Aurelius writes: > If then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature—then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that. > > (M. Aur. Med. 12.1) The real tragedy is not that our time is finite, but that we delay living as we ought—aligning ourselves with truth, virtue, and duty. If we continually wait for the “right time” to pursue what truly matters, we risk never beginning at all. Instead of fearing the end, we should fear living without purpose. By embracing the present moment and devoting ourselves to the work given to us—without attachment to results and grounded in the deep assurance that we are fulfilling our place in Christ’s design. The duty is ours; the results are God’s. Our time is short; let us get to work. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/i-am-near-death/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/i-am-near-death/?share=x) - ### Related Posts - [Why I Am An Anglican](https://0.0.0.0/why-i-am-an-anglican/)The difficulty of explaining “why I am an Anglican” is that there are ten thousand… - [Christ's Death March to Jerusalem and to the Cross](https://0.0.0.0/christs-death-march-to-jerusalem-and-to-the-cross/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality, Theology --- ### [Who Controls the Future of the Anglican Church in North America](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/) **Published:** May 31, 2024 **Author:** Steve Macias **Content:** In this video, I discuss my perspective on what I believe will shape the future of the Anglican Church in North America and explain why I have aligned myself with the Reformed Episcopal Church. I reflect on my past experience in California politics, where I served as the youngest elected vice president of the California Republican Assembly and worked in various political roles for nearly a decade. I see a parallel between the political echo chambers I observed and similar patterns in theological discussions. Even though I’m firmly conservative—I believe in male-only priesthood, traditional marriage, and the infallibility of God’s word—I critique how many online theologians and conservative bloggers only preach to their own small, already convinced audiences. This reminds me of the Republican strategy meetings I attended, where despite significant efforts and resources, success was elusive due to the entrenched political landscape of California, which is predominantly Democrat. I conclude that merely rearranging beliefs or strategies without substantial change is ineffective, whether in politics or theology. Update: May 31, 2024 – [Augustine Appeal](https://holyordersacna.wordpress.com/) & Male-Only Presbyterate Copied over from ***[North American Anglican:](https://northamanglican.com/)*** > *As the College of Bishops prepares to elect a new Archbishop, we celebrate with gratitude the 15th anniversary of the Anglican Church in North America, recognizing the Province’s steadfast commitment to orthodox Anglicanism and gospel mission.* > > *While we are hopeful for the continued fruitfulness of orthodox Anglicanism in North America, we believe that the unresolved issue of women’s ordination to the priesthood imperils the mission of our Province. As ACNA clergy, we wish to restate the biblical and consensus position of the Great Tradition. We hope that this statement will unify clergy seeking to articulate the Faith once for all delivered, and chart the direction we pray our next Archbishop will lead us.* > > [HOLY ORDERS IN THE ACNA: A PUBLIC APPEAL TO THE COLLEGE OF BISHOPS OF THE ACNA](https://northamanglican.com/holy-orders-in-the-acna-a-public-appeal-to-the-college-of-bishops-of-the-acna/) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/?share=x) - ### Related Posts - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Why I Am An Anglican](https://0.0.0.0/why-i-am-an-anglican/)The difficulty of explaining “why I am an Anglican” is that there are ten thousand… **Categories:** Theology --- ### [On the FACTS Podcast: "Augustine of Canterbury: The Beginnings of the Church of England?"](https://0.0.0.0/on-the-facts-podcast-augustine-of-canterbury-the-beginnings-of-the-church-of-england/) **Published:** May 29, 2024 **Author:** Steve Macias **Content:** I recently had the incredible opportunity to join Dr. Stephen Boyce on the FACTS podcast, where we delved into a fascinating discussion about the origins of the Church of and in England. It was a joy to explore this rich historical topic and share insights with the FACTS community. In case you missed the episode, here’s the video and a recap of our conversation and some reflections on the key points we covered. #### Unpacking the Origins of the Church of England One of the central themes of our discussion was the widespread misconception that the Anglican tradition either began with King Henry VIII or during the late 6th century with Augustine of Canterbury. While these figures are significant in the history of the Church, the roots of Anglicanism run much deeper. St. Paul, St. John, and St. James are all discussed as well as St. Joseph of Arimethea. #### The Role of Augustine of Canterbury We also exame the pivotal role of Augustine of Canterbury. Appointed as the first Archbishop of Canterbury by Pope St. Gregory the Great, Augustine’s mission in the late 6th century was a crucial moment in the Re-Christianization of Kent. However, attributing the birth of the Anglican tradition solely to Augustine oversimplifies the rich tapestry of early Celtic Christianity. #### Beyond Augustine and Henry VIII Our conversation then moved to the broader historical context. Before Augustine’s mission, there were already Christian communities in England, influenced by the earlier spread of Christianity across the Roman Empire. These communities had their own practices and traditions, contributing to the unique development of Christianity in England. This deep history is often overshadowed by the more dramatic and well-documented events of the Reformation. Speaking of the Reformation, while King Henry VIII’s break from Rome was indeed a turning point that led to the formation of the Church of England as we know it today, it’s a misconception to see this as the beginning of Anglicanism. The theological, liturgical, and political foundations of Anglicanism were laid over centuries, influenced by various reforms and local practices. #### FACTS Podcast – A Treasure Trove of Historical Insights The FACTS podcast, where this engaging discussion took place, is dedicated to exploring historical and biblical content about the early church Fathers, Apocryphal accounts, the biblical canon, textual criticism, and the scripture itself. Stephen and his team provide a platform for deep dives into these rich and complex topics, making history accessible and intriguing for all listeners. Being part of the FACTS podcast was an enriching experience. It provided a platform to challenge common misconceptions and highlight the nuanced history of the Church of England. If you’re interested in church history, biblical studies, or historical theology, I highly recommend tuning in to the FACTS podcast. Link: #### Final Thoughts My discussion with Dr. Boyce on the FACTS podcast was not only enlightening but also a reminder of the importance of understanding the depth and breadth of our religious traditions. The origins of the Church of England are a testament to the diverse and intricate history that shapes our faith today. --- I hope this recap captures the essence of our discussion and sparks your curiosity about the rich history of the Church of England. Feel free to share your thoughts and questions in the comments below! ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/on-the-facts-podcast-augustine-of-canterbury-the-beginnings-of-the-church-of-england/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/on-the-facts-podcast-augustine-of-canterbury-the-beginnings-of-the-church-of-england/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Canterbury Theological Library Catalog](https://0.0.0.0/library-catalog/)I am thrilled to announce that the task of unloading and shelving all the books… **Categories:** Anglophile, Theology **Tags:** Anglican --- ### [Banquet of the Bedes 2024](https://0.0.0.0/banquet-of-the-bedes-2024/) **Published:** April 18, 2024 **Author:** Steve Macias **Content:** Erik Landstrom of Grace Academy & RE Church writes: Dear ASA members, You are cordially invited to the Banquet of the Bedes on Thursday, June 13, 2024. The event begins with Evening Prayer at Christ the King (ACNA) in Alexandria, VA, and continues with dinner at the Del Ray Café (also in Alexandria, VA). Come join your fellow Classical Anglican educators for a memorable evening of camaraderie and fine dining, together with an address from our own Fr. Steve Macias (Canterbury School, Los Altos, CA). Details can be found on the attached invitation. *Kindly RSVP by May 20.* This combination of date and location for our Banquet is synchronized intentionally with the Society for Classical Learning’s summer conference in National Harbor, MD. We hope you will take advantage of the many offerings at this multi-day conference entitled “Embracing Hospitality: Education as Invitation.” Please reach out with any questions. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/banquet-of-the-bedes-2024/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/banquet-of-the-bedes-2024/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… **Categories:** Classical Education --- ### [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/) **Published:** February 26, 2024 **Author:** Steve Macias **Content:** Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February 21-23 at Christ Anglican Church ([Anglican Province of Christ the King](https://www.anglicanpck.org/history-apck)) in Cave Creek / Carefree, Arizona. A highlight of the Clericus was the insightful teachings delivered by our own deanery’s priest, the Rev. Dr. Greg Peters. As the Rector of Anglican Church of the Epiphany (REC) in La Mirada, California, and a professor at Biola University, Dr. Peters brought a wealth of knowledge and wisdom to the table. His four sessions on “Anglican Spirituality and Mission” provided invaluable insights for our work and drew from the Medieval monastics and Oxford Movement. > Bishop Sutton spent the week with us- teaching, listening, commissioning! Rev. Dr. Greg Peters (Epiphany, La Mirada, CA) taught on mission and Anglican spirituality. > > I’m grateful to serve alongside these men as we labor for the expansion of Christ’s victorious Kingdom on Earth! [pic.twitter.com/aPbfBtnxw4](https://t.co/aPbfBtnxw4) > > — Steve Macías ⚓️ (@SteveMacias) [February 25, 2024](https://twitter.com/SteveMacias/status/1761593212488265858?ref_src=twsrc%5Etfw) Additionally, we were privileged to have the Most Rev. Dr. Ray R. Sutton, Presiding Bishop of the Reformed Episcopal Church, spend the week with us teaching, listening, and commissioning. I had the privilege of offering the homily on Ember Friday on [“Christ’s Victory and the Parable of Tenants.”](https://www.sermonaudio.com/sermoninfo.asp?SID=223242144254809) > Introducing James (an REC postulant) into the world of Orangetheory – embracing the burn and conquering fitness milestones! 🔥💼 [\#GymJourney](https://twitter.com/hashtag/GymJourney?src=hash&ref_src=twsrc%5Etfw) [\#FitnessProgress](https://twitter.com/hashtag/FitnessProgress?src=hash&ref_src=twsrc%5Etfw)” [pic.twitter.com/iuYAiuQr4b](https://t.co/iuYAiuQr4b) > > — Steve Macías ⚓️ (@SteveMacias) [February 23, 2024](https://twitter.com/SteveMacias/status/1761043812833468704?ref_src=twsrc%5Etfw) I convinced one of our postulants to join me for a 5:45 AM gym session at the OrangeTheory in Scottsdale, AZ. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/rec-clericus-in-arizona/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/rec-clericus-in-arizona/?share=x) - ### Related Posts - [Clericus 2025](https://0.0.0.0/clericus-2025/)From February 4-6, 2025, I had the privilege of traveling to Phoenix, Arizona, to join… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Theology --- ### [CSI continues to Grow in San Francisco Bay Area](https://0.0.0.0/csi-continues-to-grow-in-san-francisco-bay-area/) **Published:** February 26, 2024 **Author:** Steve Macias **Content:** In the heart of Los Altos, amidst the hustle and bustle of Silicon Valley, is my parish St. Paul’s Anglican Church. Here we continue to forge bonds with the Church of South India (CSI) through our mission church plant. One of the most significant milestones in this journey has been the establishment of a new mission, where members of the CSI community gather to worship on Saturdays. I’ve had the privilege of preaching and celebrating Holy Communion for our CSI brothers and sisters, fostering a sense of unity and mutual respect. It’s been a humbling experience to witness the seamless integration of Anglican liturgy with the rich traditions of the CSI. Looking ahead, we’re embarking on an exciting new chapter as we begin the process of calling a full-time minister from Kerala to serve our growing community. This represents a significant step forward in our mission to deepen our ties with the Church of South India and strengthen our collective witness in the Los Altos community. We’re working closely with the Anglican Church in North America (ACNA). > It is such an honor and privilege to minister to these saints. Today, we discussed how comforting church planting can be. In our Malayalam mission with CSI (Kerala), there are just too many Lord ordained connections to ignore Christ’s hand at work in establishing this work. [pic.twitter.com/RfXD3Z1bRz](https://t.co/RfXD3Z1bRz) > > — Steve Macías ⚓️ (@SteveMacias) [February 25, 2024](https://twitter.com/SteveMacias/status/1761567035320914344?ref_src=twsrc%5Etfw) ‘> [pic.twitter.com/BP5LPKJv3d](https://t.co/BP5LPKJv3d) > > — Steve Macías ⚓️ (@SteveMacias) [February 25, 2024](https://twitter.com/SteveMacias/status/1761581697475461573?ref_src=twsrc%5Etfw) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/csi-continues-to-grow-in-san-francisco-bay-area/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/csi-continues-to-grow-in-san-francisco-bay-area/?share=x) - ### Related Posts - [Church of South India in the Bay Area](https://0.0.0.0/church-of-south-india-in-the-bay-area/)I had some friends from Kerala, India visit us at St. Paul's Anglican Church Los… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… **Categories:** Theology --- ### [“No salvation outside the Church” say Calvin, Luther, and Church Fathers](https://0.0.0.0/no-salvation-outside-the-church-say-calvin-luther-and-church-fathers/) **Published:** January 22, 2024 **Author:** Steve Macias **Content:** Calvin: “The Visible Church as Mother of Believers But because it is now our intention to discuss the visible church, let us learn even from the simple title “mother” how useful, indeed how necessary, it is that we should know her. For there is no other way to enter into life unless this mother conceive us in her womb, give us birth, nourish us at her breast, and lastly, unless she keep us under her care and guidance until, putting off mortal flesh, we become like the angels \[Matthew [22:30](https://www.youtube.com/watch?v=deFNY-vtC88&t=1350s)\]. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation…” Luther: “Therefore he who would find Christ must first find the Church. How should we know where Christ and his faith were, if we did not know where his believers are? And he who would know anything of Christ must not trust himself nor build a bridge to heaven by his own reason; but he must go to the Church, attend and ask her. Now the Church is not wood and stone, but the company of believing people; one must hold to them, and see how they believe, live and teach; they surely have Christ in their midst. For outside of the Christian church there is no truth, no Christ, no salvation” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/no-salvation-outside-the-church-say-calvin-luther-and-church-fathers/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/no-salvation-outside-the-church-say-calvin-luther-and-church-fathers/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Perks of Church Planting with Alcoholics Anonymous](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/)Yesterday, I celebrated Holy Communion for a congregation in California's Central Coast. They are recently… **Categories:** Religion & Spirituality, Theology **Tags:** Anglican --- ### [Are Bishops (Overseers) the same as Presbyters (Elders)?](https://0.0.0.0/are-bishops-overseers-the-same-as-presbyters-elders/) **Published:** January 17, 2024 **Author:** Steve Macias **Content:** Working through Ch. 14 of [The Lord’s Service](https://amzn.to/3Svxmsh) and the Ecclesiology of Ministers. As Anglicans, we disagree with Meyer’s presbyterian form of government. Here’s a our video from our study at [Saint Paul’s Anglican Church. ](http://www.saintpauls.net) Notes: CAPTAINS AND COURTS (A BIBLICAL DEFENSE OF EPISCOPAL GOVERNMENT) by the Rev. Dr. Ray R. Sutton [https://www.stevemacias.com/wp-conten…](https://www.youtube.com/redirect?event=video_description&redir_token=QUFFLUhqbEw5Y2ZrYTlhdmpBQTViZHlRLXRXYklIeGh0UXxBQ3Jtc0ttZllzMWdHc2xUckllRXFGb2VmZ3Y4SmctMTdpQkpiZnBPMUUwU3lCcVhvTi1hWGtLRFZNU1drQjFBektrMkduZEl3OEJ4cjNzZWw3S3hIUm5lSzVnWkVNS3gzWG5ieDNXYjNGb2tVX1ZTMEw0TWFUcw&q=https%3A%2F%2Fwww.stevemacias.com%2Fwp-content%2Fuploads%2F2020%2F08%2Fcaptains_and_courts-1.pdf&v=SgvkR7hdW7w) **The Epistle of Ignatius to the Smyrnaeans Ch.8**: > “See that you all follow the bishop, even as Jesus Christ does the Father, and the presbytery as you would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is \[administered\] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude \[of the people\] also be; even as, wherever Jesus Christ is, there is the Catholic Church.” John Calvin’s (erroneous) rejection of Ignatius: > “With regard to what they pretend as to Ignatius, if they would have it to be of the least importance, let them prove that the apostles enacted laws concerning Lent, and other corruptions. Nothing can be more nauseating, than the absurdities which have been published under the name of Ignatius; and therefore, the conduct of those who provide themselves with such masks for deception is the less entitled to toleration.”(Institutes, Book I, Chapter 13, Section 29) Lightfoot’s presbyterian position that Overseer/Bishop is the same as the Presbyter/Elder is from “Essay on the Christian Ministry”: > “It has been shown that in the apostolic writings the two are only different designations of one and the same office.” (pg. 192) **What About Jerome?** Jerome, Commentary on Titus 1:7 > “The presbyter is the same as the bishop, and before parties had been raised up in religion by the provocations of Satan, the churches were governed by the Senate of the presbyters…” Jerome is a post-Nicene father, answering the question of whether deacons are equal to presbyters – but here’s the answer in our context: Jerome also tells us that the power of ordination can only belong to the bishop. Therefore Jerome thinks that in his present age, a bishop and a presbyter are not identical. The question that then needs to be addressed is “when and by whom did this change come about?” Apparently, Jerome identifies the source of the change with the Apostles. For he thinks that the present, fixed character of the tri-fold ministry (where bishops have a power that presbyters don’t–ordination, as he stated earlier in the letter) is “handed down by the Apostles”. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/are-bishops-overseers-the-same-as-presbyters-elders/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/are-bishops-overseers-the-same-as-presbyters-elders/?share=x) - ### Related Posts - [The Year of Bishops](https://0.0.0.0/the-year-of-bishops/)Our parish hosted four Episcopal Visits this year: 1. Bishop Sutton (REC/ACNA) In March 2024,… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Theology **Tags:** Anglican, Bishop --- ### [Priesthood of All Believers - Flexible Leadership](https://0.0.0.0/priesthood-of-all-believers-flexible-leadership/) **Published:** January 11, 2024 **Author:** Steve Macias **Content:** I delivered a set of lectures on the Book of Hebrews at the 2023 West Coast Chinese Christian Conference (WCCCC) aboard a Carnival cruise ship on a 4-day trip from Long Beach to Ensenada, Mexico. I’ve posted the audio I recorded on my phone on our Church’s SermonAudio Page ([Saint Paul’s](https://beta.sermonaudio.com/sermons/18242153104044/)) for the lecture I titled, “Priesthood of All Believers – Flexible Leadership.” ## Introduction We are all priests, but the type of priest we are is best codified in the phrase of the Reformation known as the “priesthood of all believers.” In the Old Testament, the concept of priests is often associated with the Levitical priesthood—the tribe of the 12 sons charged with the care of the tabernacle and temple, responsible for offering sacrifices. The common perception is of priests in the Kohen sense, those who offer sacrifices. However, with the advent of Jesus Christ and the fulfillment of the awaited sacrifice, a question arises: How do we, as believers, continue to function as priests? How do we offer sacrifices when the ultimate sacrifice has already been made? This is a topic we will delve into. ## Sacrificial Leadership and Its Connection to General Leadership Beyond the traditional view of priests as those responsible for sacrificial rituals, we will explore the broader concept of sacrificial leadership. Priestly leadership, as established by God in the Old Testament, goes beyond merely overseeing the offering of sacrifices; it encompasses a more profound role. Contrary to common perception, the priest is not solely a religious figure. This assertion might sound counterintuitive, given that priests live around the temple and seemingly revolve around religious duties. However, we’ll challenge this assumption by examining the scriptural role of priests and drawing parallels to the lives of contemporary Christians. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/priesthood-of-all-believers-flexible-leadership/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/priesthood-of-all-believers-flexible-leadership/?share=x) - ### Related Posts - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [Recap of Ministry for 2021](https://0.0.0.0/recap-of-ministry-for-2021/)These are some highlights of my ministry activity for 2021 - feel free to ask… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Theology **Tags:** ministry, sermon --- ### [Reciprocated love in Narcissus](https://0.0.0.0/reciprocated-love-in-narcissus/) **Published:** January 10, 2024 **Author:** Steve Macias **Content:** *“…for in the mirroring surface of the water he saw the handsomest face he had ever seen.” (D’Aulaire, 1962, p. 95)* The well-known Greek tragedy of Narcissus occupies a significant position in contemporary psychological literature, primarily because of its association with the pathological manifestation of self-importance linked to the name. The myth unfolds with the tragic story of Echo, a nymph who not only serves as a tangible character in the narrative but also functions as a “mythological cosmogony,” providing an explanation for the reverberation of sound wave phenomena. Having lost her own ability to form words, she became an echo of others. A literal echo of words, but also an symbolic meaning as attached to unrequited love, obedience to authority, and the loss of personal identity. The nymph follows a young handsome hunter called Narcissus who has fallen in love with his own reflection in a pool of water. Echo’s punishment was that she “could only repeat the words of others.” (p. 94) As Narcissus pronounces his love into his own image, Echo repeats the line. Further pulling Narcissus into his own self-delusion and causing him to stop eating and drinking “until he wasted away and died.” (ibid.) A flower sprouts in his place and the nymph remains here grieving until she too fades away. The popular portrayal of Narcissus as the extreme personification of self-absorbed vanity can miss the other side of his human identity. The nymph Echo grants Narcissus the words that every human yearns to hear reciprocated, “I love you.” Even the most handsome of men is desperate for the security of love requited. While we are told that every nymph and every woman fell in love with him, why hasn’t Narcissus found any of these sufficient? Is the story about the entrancing effect of beauty or the dangers of human connection? The character is a hunter searching for his next meal, but also hunting for meaningful connection and purpose for his own existence. In his reflection, he avoids the dangers and difficulties of interpersonal relationships and protects himself from deeper emotional complexities. His reflection is handsome because it is safe, familiar, and allows him to project his own ideals onto it. Yet his reflection is not real, it is a dangerous illusion that cannot fill his emptiness—just as empty as his starving stomach. In the tragedy of Greek fate, Echo’s only role is to repeat the words Narcissus desperately needs, yet he cannot bear to hear them from her. The fate of the most loved and most handsome man is therefore to die without love. ### Amazon Link D’Aulaires’ Book of Greek Myths (affiliate link) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/reciprocated-love-in-narcissus/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/reciprocated-love-in-narcissus/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… **Categories:** Classical Education **Tags:** Greek --- ### [Anglican History and Head Coverings (1 Corinthians 11)](https://0.0.0.0/anglican-history-and-head-coverings-1-corinthians-11/) **Published:** January 2, 2024 **Author:** Steve Macias **Content:** Anglicans can be rather fussy about clergy hats, bishops love their mitres and priests their hats and caps. But we also have a long tradition in support of female head coverings. Below I will continue to collect Anglican resources that speak to the compelling case for veiling (female head coverings) in the Anglican Tradition. Feel free to comment additional resources, with citations, for inclusion and credit. While not every writer explicitly includes their support, I have not yet found an Anglican divine against the practice. ## England just before the Reformation In England under Henry VII (1485-1509), women wore, as Francois Boucher notes in *A History of Costume in the West* (1997): “low head-dresses, low-waisted gowns, and square necklines and long, tight sleeves” (242). Elizabeth of York, wife of Henry VII, is pictured here: ![](http://34.223.225.245/wp-content/uploads/2024/01/mw02068.jpg)## After the Reformation The Elizabethan fashion of Protestant England dictated that the head was adorned with a hat, veil, coif or caul. This fashion therefore ensured that much of the hair was hidden by some form of head covering or hat. Laws attempted to restrict the “sumptuousness” of dress in order to curb extravagance, protect fortunes, and make clear the necessary and appropriate distinctions between levels of society. The regulation of “head coverings” in such an extensive manner speaks to the normative nature that St. Paul’s head covering over reformed English culture. > “None shall wear: Cowls, sleeves, partlets, and linings, trimmed with spangles or pearls of gold, silver, or pearl; cowls of gold or silver, or of silk mixed with gold or silver: except the degrees and persons above mentioned; and trimmed with pearl, none under the degree of baroness or like degrees.” > > *Enforcing Statutes of Apparel, issued at Greenwich, 15 June 1574, 16 Elizabeth I* ![](http://34.223.225.245/wp-content/uploads/2024/01/MTc0NTAwODgwMTc4MDMwNTgy.webp)## Anglican Authorities in Support > “The Woman that is to be Churched, is to have a veil ; and good reason ; For if as S. *Paul* 1 *Cor*. 11. says, *Every woman, when she prays in public, ought to have a veil* or covering *on her head*, in token of her modesty and subjection : then much more, when she is to sit in a more eminent place of the Church, near to the holy Table, apart from the rest of her Sex, in the public view, ought she to have such a Veil or covering. Nor can it be deemed unreasonable for her at that time to have a Veil or habit distinct from others ; that so it may be known, for whom thanks is then particularly given.” > > Bishop Anthony Sparrow, Bishop of Exon (1655) > “Paul is sometimes charged with apparent inconsistency in prescribing in one place the dress (a veil) which women must wear when they pray or prophesy in the congregation (I Cor. xi. 5), while elsewhere, and in the same Epistle, he forbids them to speak or preach in public (I Cor. xiv. 34, 35, comp. I Tim. ii. 11, 12)… > > Or (2) it may have been, as some suppose, that I Cor. xiv represents the Apostle’s general rule, while in I Cor. xi he is dealing with an additional abuse, of women not only speaking in the congregation, but doing so while unveiled, which would be considered by all at that time as unbecoming.” > > Bishop Authur Hall, Bishop of Vermont (1921) > “We know from the mention of them by Tertullian that in the year 200, the kiss, and the joining of hands, the crown, and the veil were used, while for the sacrifices and the sacrificial meal the Oblation (as he calls it) had of course been substituted, and with it the mystical meal of the Communion.” > > “‘The words, “decently apparelled,” in the first rubric, were also added in 1661, but they only carry on the old usage; for they were inserted to ensure the woman wearing the customary white veil, which the Puritans had tried to give up, and which had been enforced by law (although there was then no rubric) in the reigns of James I and Charles I. The disregard of this rule has in modern times dimmed the beauty of the service, which needs the emphasis of a simple ceremonial, such as the white veil, the carrying of a light by the woman, and her being supported by two matrons — customs which seem to have been all continued after the Reformation.” > > **Percy Dearmer**, Ch 16: Occasional Services > “Let the women array themselves in comely apparel, with modesty and discreet behavior, not with embroidered hair or gold or Pearls or costly array, but with an appearance that befits women who profess Godliness through good works.” > > **Anthony Scoloker**, Instructions for a New Christian (1549) > “\[with her head uncovered\] i.e. without the peplum or shawl, which (see Art. in Smith’s Dictionary of Antiquities, and Dean Stanley’s note), used ordinarily as a covering for the body, was on public occasions thrown over the head also. In Oriental countries, however, the women wore, and still wear, a veil.” > > **Cambridge Bible for Schools and Colleges**, Cambridge University Press (1882) > “For women, what does that head-covering look like? Scripture never gets that specific, but we can be assured from the witness of the Church going all the way back to the apostolic age, we’re not talking Islamic burkas or anything like that. From what we see in illustrations of Christian worship throughout the centuries, the most common headcovering was as simple as a scarf. The form or style of the covering itself isn’t important – and has always been culturally determined. What is important is that a woman’s head be covered during our worship and a man’s head be uncovered, both as signs of submission to God’s design for our roles.” > > Headship and Its Symbols, [The Rev’d William Klock](http://livingwordrec.ca/preacher/william-klock/), Reformed Episcopal Church, Anglican Church in North America (2009) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican-history-and-head-coverings-1-corinthians-11/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican-history-and-head-coverings-1-corinthians-11/?share=x) - ### Related Posts - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… **Categories:** Theology **Tags:** Anglican --- ### [Obituary of Rev. Steve Macías (1990-2073)](https://0.0.0.0/obituary-of-rev-steve-macias-1990-2073/) **Published:** January 1, 2024 **Author:** Steve Macias **Content:** Yesterday, I read Donald Miller’s book Hero on a Mission () and one of the exercises is to write your obituary and work on your goals backward from there. Here’s a draft with lofty ambitions and certain “delusions of grandeur.” **Obituary of Rev. Steve Macías (1990-2073)** LOS ALTOS, Calif. (AP) — The Rev. Steve Macías, 83, a well known Bay Area pastor and pioneering leader for classical education passed away in his sleep with his fwife Sarah and his four children at his bedside on Monday, January 1. His eldest son Bishop Athanasius will conduct the funeral service at the recently constructed Reformed Episcopal Cathedral of St. Paul near Golden Gate Park in San Francisco. In lieu of flowers, donations can be directed to the Canterbury Schools led by headmistress Lucy Assumpta Zhang. Rev. Macias began his ministry as Headmaster at Canterbury School and grew the small parish school into an a multi campus network of Classical schools throughout the Western United States and Mexico. His work inspired an explosion of hundreds of Anglican schools. He earned his doctorate from Oxford and founded Canterbury College and Seminary San Francisco in 2035. He took St. Paul’s Los Altos from a congregation of a dozen in 2019 through several expansions to its current current 5,000 seat gothic-styled church complete with flying buttresses, organ, and choir loft for the world-renowned Canterbury Choristers led by Canon Ambrose Macías. He also founded the Kuyper Center for Public Policy which hosted Bible studies and seminars on Christian leadership for local and state government officials and staff. Rev. Macias’s son Sen. Basil Macias (L-Calif.) led the organization from 2040 to 2063, when Basil was elected the 77th Governor of California. Macias was the author of more than 50 books, but his real pleasure was teaching chapel at the Canterbury schools – which he faithfully continued until the week of his passing. His body will be buried at the Catedral de la Ascensión in México City — where Macías spent his Summers planting Anglican Churches and establishing Classical schools. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/obituary-of-rev-steve-macias-1990-2073/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/obituary-of-rev-steve-macias-1990-2073/?share=x) - **Categories:** Religion & Spirituality **Tags:** leadership, self development --- ### [2023 Year in Review](https://0.0.0.0/2023-year-in-review/) **Published:** January 1, 2024 **Author:** Steve Macias **Content:** Here are a few of my personal and ministry highlights from 2023. As I reflect on the remarkable journey that was 2023, I am humbled and immensely grateful to share with you the highlights of both my personal and ministry endeavors. Serving as a priest in the [Diocese of Mid America ](https://www.recdma.org/ "Diocese of Mid America ")within the [Reformed Episcopal Church](http://www.recus.org/ "Reformed Episcopal Church") ([ACNA](https://anglicanchurch.net/ "ACNA")) continues to be a profound honor, and the responsibility of guiding young souls as the Headmaster of [Canterbury School](http://www.canterbury.school "Canterbury School") has added a fulfilling dimension to my calling. Additionally, the ongoing role as the Rector at [St. Paul’s Anglican Church](http://saintpauls.net) has allowed me to witness the transformative power of faith within our community. While it is impossible to capture every sermon, chapel talk, event, or class taught in a single blog post, I am deeply thankful for the numerous opportunities granted to me in 2023 to contribute to the growth and expansion of the Kingdom of God. The journey has been both challenging and rewarding, and I am eager to share some of the memorable moments that have shaped this remarkable year. **January** 2023 Gave a series of lectures on Leadership and the Book of Acts at the Pine Valley Bible Conference Center near San Diego, California. ![](http://34.223.225.245/wp-content/uploads/2024/01/323420323_2392159207613320_1952162870539700816_n-300x300.jpg)**February** 2023 Held our first ever parish pancake race for Fat Tuesday (Mardi Gras). ![](http://34.223.225.245/wp-content/uploads/2024/01/332598209_1137044486977425_8445110729898746803_n-819x1024.jpg)**March** 2023 Turned 33. Ran a 5k with my wife. Taught international students about St. Patrick. ![](http://34.223.225.245/wp-content/uploads/2024/01/333602904_1492631921262383_6702237166004872137_n-1024x1024.jpg)![](http://34.223.225.245/wp-content/uploads/2024/01/5k--989x1024.jpeg)**April** 2023 On Easter, I baptized my friends Yuki and Brian from Hong Kong. ![](http://34.223.225.245/wp-content/uploads/2024/01/340137347_169978672609070_436386721082221829_n-1024x1024.jpg)**May** 2023 Sarah and I ran another 5k, our friends Fabian and Julia joined us. My Basil graduated from Kindergarten. ![](http://34.223.225.245/wp-content/uploads/2024/01/345902511_1021491935479571_4093478006125066523_n-1024x1024.jpg)![](http://34.223.225.245/wp-content/uploads/2024/01/348423667_718759436664795_783222102664049405_n-1024x722.jpg)**June** 2023 Traveled to Charleston, South Carolina for the General Council of the Reformed Episcopal Church and Annual Meeting of the Anglican Schools Association. ![](http://34.223.225.245/wp-content/uploads/2024/01/South-Carolina-1024x1024.jpeg)**July** 2023 Acquired more than 3,000 new books for my theological library from Western Seminary. ![](http://34.223.225.245/wp-content/uploads/2024/01/361942190_3607480206148244_7009069088129418780_n.jpg)**August** 2023 Completed a Spartan 10K Super Race. ![](http://34.223.225.245/wp-content/uploads/2024/01/369709292_18383091694025314_5463637271241302903_n-1024x684.jpg)**September** 2023 We launched a Malayalam service with Bishop Sabu Cherian (Church of South India – Madhya Kerala Diocese) and Rev. Aby Thomas at Saint Paul’s. ![](http://34.223.225.245/wp-content/uploads/2024/01/372621449_18384194830025314_8035014734316479847_n-1-1024x1024.jpg)**October** 2023 Created a Sunday School class on the Book of Common Prayer and Covenant Renewal Worship. Led a Sermon Series on Kuyper’s Lectures on Calvinism. ![](http://34.223.225.245/wp-content/uploads/2024/01/387157400_18390999397025314_976920102071781501_n-1024x770.jpg)**November** 2023 Announced the formation of Canterbury Middle School for 2024-2025. ![](http://34.223.225.245/wp-content/uploads/2024/01/398964128_18396832372025314_1363916485234597806_n-1-1024x696.jpg)![](http://34.223.225.245/wp-content/uploads/2024/01/397416689_3674242922805305_4041230176408289029_n-1024x553.jpg)**December** 2023 Hosted my friends Uri Brito and John Stoos from Theopolis and the Communion of Reformed Evangelical Churches (CREC) at St. Paul’s. Attended the ordination of Brandon LeTourneau at St. Mark’s Anglican Church in the Diocese of San Joaquin (ACNA). Taught on Christ the Prophet, Priest, and King aboard the Carnival Radiance while it sailed near Ensenada, Mexico. ![](http://34.223.225.245/wp-content/uploads/2024/01/Screenshot-2024-01-01-at-101155-AM-1024x938.png)![](http://34.223.225.245/wp-content/uploads/2024/01/414128595_18406197313025314_452214847617881862_n-1-819x1024.jpg)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/2023-year-in-review/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/2023-year-in-review/?share=x) - ### Related Posts - [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/)I'm thrilled to share that I'll be a keynote speaker at this year's Kingdom Leadership… - [The Year of Bishops](https://0.0.0.0/the-year-of-bishops/)Our parish hosted four Episcopal Visits this year: 1. Bishop Sutton (REC/ACNA) In March 2024,… - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality **Tags:** ministry --- ### [The Naval Officer Trope in Austen’s Persuasion ](https://0.0.0.0/the-naval-officer-trope-in-austens-persuasion/) **Published:** November 24, 2023 **Author:** Steve Macias **Content:** The portrait of an American naval officer is at the entrance of our church, Lt. Commander Norman R. Milbank. He was born in Alberta, Canada but faithfully served in the United States Navy during WWII and the Korean conflict. He went on to have a full career in business including as the bursar at Stanford University and founded Canterbury School in 1974 where he served as Headmaster until 2009. Recently I read through Jane Austen’s Persuasion and couldn’t help notice how Naval figures were used as symbols of idealized men. We often do the same with our founder, who later died as the Very Reverend – as figure of faith and valor. Jane Austen introduces a litany of naval characters in Persuasion and their prominent roles are used to establish two important literary themes: social mobility and meritocracy. Captain Wentworth, Admiral Croft, Captain Harville, and Captain Benwick help establish the story inside the pride of English’s Georgian period and to coincide with the nationalistic reactions to the Napoleonic wars. Early 18th century figures like Captain James Cook and Admiral Horatio Nelson became symbols of British identity and idealized images of masculine heroism. Austen uses these military figures to explore the changing dynamics of British society—especially among the landed gentry. These male naval figures also transform the role of women in introducing vulnerabilities and opportunities. Mrs. Smith and Anne Elliot explore how the personal agency afforded by military life comes with its own risks and regrets. Persuasion is published in the wake of the devastation of the Napoleonic Wars (1803-1815) where Britain’s centuries old conflict with France was again revisited. The wars became an opportunity for the English to build the Royal Navy and use the historic tensions to recruit new soldiers. Arthur Wellesley, the Duke of Wellington, wrote that English soldiers were recruited from the “scum of the earth,” but as Britain evolved into a Naval power it also provided a mechanism for economic expansion. The landed gentry who literally lorded over the land would soon have their privilege and social status threatened by the men who went out from the land and into the sea. The Royal Navy not only provided a means for wages, but also helped advance sailors up through ranks based on merit and experience. Men would return back with savings, experience in a new type of society, and the security of government pensions. The war itself also introduced new avenues for men to prove himself and develop a sense of social prestige based on merit, rather than hereditary privilege. During this same period a mythology around sailors began to develop in English society. “Persuasion’s naval characters have been read…through the images of celebrities such as Captain James Cook and Admiral Nelson” (Susan, 2018) Captain James Cook and Admiral Horatio Nelson emerged as aspirational figures and symbols of national pride. Both Cook and Nelson were born outside of aristocratic families and rise through the ranks of the Royal Navy. Born into a family of very humble origins, the son of a farm laborer, Cook faced limited prospects for inheriting wealth or titles. However, over the course of two decades, he steadily ascended through the naval ranks, progressing from an apprentice mate to master, then lieutenant and commander, until he ultimately achieved the rank of captain. Similarly, Admiral Nelson’s naval victories, notably at the Battle of Trafalgar, established him as a military hero and legendary figure. The wars created new opportunities for men to forge new paths of social mobility and status outside the confines of the traditional aristocracy. The captain and admiral were certainly the pattern for Austen’s Captain Wentworth and Admiral Croft who similarly rose from humble beginnings to their elevated statuses. In chapter three, Sir Walter Elliot emphasizes his disdain for the captain by with, “Wentworth? Oh! ay, Mr Wentworth, the curate of Monkford. You misled me by the term *gentleman*. I thought you were speaking of some man of property: Mr Wentworth was nobody, I remember; quite unconnected…” He lacked the standing socially to marry Elliot’s daughter, but throughout the novel is able to work through the social barriers and the work ends with their marriage. “\[Wentworth\] seeing her through all the petty difficulties of the case with the activity and exertion of a fearless man and a determined friend, fully requited the services which she had rendered, or ever meant to render, to his wife.” Admiral Croft is married to Mrs. Croft and is a close friend of Captain Wentworth. He represents the nouveau rich, having acquired wealth through his naval career. The Crofts rent Kellynch, the Elliot family estate, which introduces them into the social circles of the novel. Akin to the celebrated figure of Admiral Nelson and unlike the traditional landed gentry, Admiral Croft’s prosperity is not based on inherited estates but on his achievements at sea. The reader is expected to recognize the incongruity of a naval officer renting an estate emblematic of aristocratic privilege. In “Persuasion,” the characters of Mrs. Smith and Anne Elliot also offer reflections on the risks and regrets that come with the Navy’s offer of personal agency.. The allure of social mobility and financial success, is counterbalanced by the stark reality embodied by Mrs. Smith. As the widow of a naval officer, she grapples not only with economic struggles and a decline in social standing but also with the ultimate risk that military life entails – the potential loss of a loved one to the perils of the sea. In the naval world depicted by Jane Austen, personal choices come with the ever-present specter of death. She employs naval characters like Captain Wentworth and Admiral Croft to illuminate the themes of social mobility and meritocracy, symbolizing the evolving dynamics of British society, while the experiences of Mrs. Smith and Anne Elliot underscore the complex interplay of personal agency, risks, and regrets within military life. This initial idea for this coalesced as I was reading an article entitled, “Gentlemen of the Navy” by A.F. Susan in the Jane Austen Journal. Source:[ https://www.proquest.com/scholarly-journals/sailors-fiction-before-i-persuasion-s-gentlemen/docview/2309515796/se-2](https://www.proquest.com/scholarly-journals/sailors-fiction-before-i-persuasion-s-gentlemen/docview/2309515796/se-2) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-naval-officer-trope-in-austens-persuasion/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-naval-officer-trope-in-austens-persuasion/?share=x) - ### Related Posts - [Officer - Overseer in KRS-One's "Sound of da Police" - Psuedo-Etymological Fallacy](https://0.0.0.0/officer-overseer-in-krs-ones-sound-of-da-police-psuedo-etymological-fallacy/)Officer/Overseer Psuedo-etymology KRS-One is an Bronx rapper famous for his political and social commentary infused… - [The "Beefeaters"](https://0.0.0.0/the-beefeaters/)There’s a bit of folklore that teaches that the British “Beefeaters” that protect the Tower… - [The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco](https://0.0.0.0/american-anglicanism-began-in-california/)The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind,… **Categories:** Anglophile, Classical Education **Tags:** leadership, self development --- ### [Peter Hallock's connection to Canterbury School](https://0.0.0.0/peter-hallocks-connection-to-canterbury-school/) **Published:** November 14, 2023 **Author:** Steve Macias **Content:** Many of my “liturgical arts” friends know of Peter Hallock (November 19, 1924 – April 27, 2014) through his choral music published through the compline choir at St. Mark’s Cathedral in Seattle, Washington. As we were waiting for a wedding to start yesterday, I was describing our recent Choral Evensong service to our Deacon Patrick Milbank. Patrick replied, “Mom used to go see Uncle Peter perform sung services like that up in Washington.” Mrs. Milbank – the wife of our founding Rector was born Matilda Hallock and her brother is the famed organist, choirmaster and liturgist. Dcn. Patrick continued, “We played the records from St. Mark’s during our services for years! They’re probably still around here.” Peter began work as organist/choirmaster at Saint Mark’s Cathedral on October 28, 1951, a position he held until his involuntary retirement in 1991. He was named Canon Precentor, the second layperson in the Episcopal Church to hold such a title; he received two Bishop’s Crosses from the Diocese of Olympia, was named an Associate of the Royal School of Church Music, and was granted a Doctor of Church Music degree honoris causa by Church Divinity School of the Pacific. In 1992, at the invitation of the Rev. Ralph Carskadden, Peter became organist at Saint Clement of Rome Episcopal Church, Seattle, a position he held until March 2013. Hallock composed over 250 works, from occasional church music to extended anthems, to dramatic works (sacred and secular), to music specifically written for the Compline Choir. In November 2023, I reached out to the current director the Compline Choir, in an email he wrote back: > “You might be interested to know The Compline Choir’s current vestments were purchased thanks to a substantial gift from Tillie \[nickname for Matilda Ann Hallock Milbank\] to The Compline Choir in her brother Peter’s memory.” A blog dated November 5, 2017 describes the dedication service for the vestments [here](https://complinepodcast.org/?p=1516). > *“The Compline Choir dedicated new vestments at the beginning of the All Saints’ Sunday Compline service. Purchase of vestments were made possibly by a $10,000 gift in memory of Peter Rasmussen Hallock (1924-2014), given by his sister Matilda Ann Hallock Milbank (1917-2015). Cassocks and surplices were custom-made by the English firm Watts & Co., London, and amices were procured from the American firm Gaspard, Inc., Brookfield, Wisconsin. As is our custom on All Saints’ Sunday, the names of deceased Compline Choir members was read aloud and a bell tolled for each at the beginning of the office.*“ > > **[All Saints’ Sunday with Dedication of Vestments • November 5, 2017](https://complinepodcast.org/?p=1516)** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/peter-hallocks-connection-to-canterbury-school/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/peter-hallocks-connection-to-canterbury-school/?share=x) - ### Related Posts - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… - [Canterbury Theological Library Catalog](https://0.0.0.0/library-catalog/)I am thrilled to announce that the task of unloading and shelving all the books… - [How I Learned to Read in Public School](https://0.0.0.0/how-i-learned-to-read-in-public-school/)Our English alphabet system is composed of 26 letters that produce 44 sounds (phonemes), making… **Categories:** Classical Education, Theology **Tags:** Anglican --- ### [Join me at the 2023 Kingdom Leadership Conference](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/) **Published:** November 4, 2023 **Author:** Steve Macias **Content:** I’m thrilled to share that I’ll be a keynote speaker at this year’s Kingdom Leadership Conference, taking place from December 26 to 29, 2023. But there’s a unique twist to this event – we’re setting sail on a cruise ship for an unforgettable experience! Departing from Long Beach and cruising to Ensenada, Mexico, this promises to be an incredibly fun journey of learning, networking, and personal growth. They’ve just completed a limited leadership registration to secure our meeting spaces. To join the conference, you’ll need to book a 3-day cruise with Carnival and then reach out to W4C at for additional information on attending the Kingdom Leadership Conference. I’m especially excited to be returning as a keynote speaker for this event, having seen the impact it had last year. It’s a fantastic opportunity to connect, learn, and be inspired while cruising the seas. Conference Link: Carnival Link: [https://www.carnival.com/booking/rooms-and-guests?embkCode=LAX&itinCode=LAX&durDays=3&shipCode=RD&subRegionCode=MB&sailDate=12262023&sailingID=14190&numGuests=2&isMilitary=N&isOver55=N&isPastGuest=N&stateCode=&evsel=&locality=1¤cy=USD](https://www.carnival.com/booking/rooms-and-guests?embkCode=LAX&itinCode=LAX&durDays=3&shipCode=RD&subRegionCode=MB&sailDate=12262023&sailingID=14190&numGuests=2&isMilitary=N&isOver55=N&isPastGuest=N&stateCode=&evsel=&locality=1¤cy=USD) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/join-me-at-the-2023-kingdom-leadership-conference/?share=x) - ### Related Posts - [Priesthood of All Believers - Flexible Leadership](https://0.0.0.0/priesthood-of-all-believers-flexible-leadership/)I delivered a set of lectures on the Book of Hebrews at the 2023 West… - [2023 Year in Review](https://0.0.0.0/2023-year-in-review/)Here are a few of my personal and ministry highlights from 2023. As I reflect… - [Ascension & Preterism: Heidelberg Catechism Q46–49 and the Kingdom Already Inaugurated](https://0.0.0.0/ascension-preterism-heidelberg-catechism-q46-49-and-the-kingdom-already-inaugurated/)What if the "end times" aren't in the future, but in our past? In this… **Categories:** Theology **Tags:** leadership, ministry --- ### [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/) **Published:** October 24, 2023 **Author:** Steve Macias **Content:** Back in 1980, James B. Jordan ([Biblical Horizons](https://www.biblicalhorizons.com/ "Biblical Horizons"), [Theopolis Institute](https://theopolisinstitute.com/ "Theopolis Institute")) had just finished his studies at Westminster Theological Seminary and was working alongside Ray Sutton (now Presiding Bishop of the [Reformed Episcopal Church](http://www.recus.org/ "Reformed Episcopal Church")) and Dr. Gary North in Tyler, Texas at Westminster Presbyterian Church. Sutton’s Church left the Presbyterian Church in America (PCA) and eventually became Good Shepherd Reformed Episcopal Church in 1987. Based on their departure from the PCA, Jordan was investigating where he might be ordained. Jordan wrote to the founding rector of my parish (St. Paul’s Anglican Church – Los Altos, CA) in a letter dated June 19, 1980 that: > **“Both I and the church are interested in the Anglican Churches of America and Associates \[ACAA\]…”** > > James B Jordan, 1980 The ACAA was an Anglican Group formed with Bishop Truman Davis of Trinity Church and School in Mesa, AZ and also provided care and oversight for the Chalcedon Foundation, the teaching ministry of the Rev. Dr. Rousas John Rushdoony. Rushdoony himself left the Orthodox Presbyterian Church (OPC) and maintained his ministerial credentials under this Anglican jurisdiction–where Chalcedon’s location in Vallecito was also recognized as an ACAA church. Unfortunately, Jordan did not come to join the ACAA. After reading through correspondences, I see that Rev. Milbank never once offered a single donut. As someone who spent 1-on-1 time with Jim, I think donuts would have made a difference. **Update Oct 27, 2023:** Adding this note from **The Rev’d. Dr. Charles D. Erlandson** (Assistant Rector at Good Shepherd RE and head of Church History at Cranmer Theological House. > “He \[James B. Jordan\] was a member of Good Shepherd REC \[Reformed Episcopal Church\] for about 6 months when I first came in 1988. At that point, Good Shepherd was part of one of the continuing churches for a year, but Jordan left for the local PCA Church, and in 1989, we joined the REC.” > > Via Facebook Comments Attached is a copy of Jordan’s full inquiry letter: ![](http://34.223.225.245/wp-content/uploads/2023/10/Screenshot-2023-10-24-at-10308-AM-953x1024.png)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… **Categories:** Theology **Tags:** Anglican --- ### [Kuyperian Politics: Understanding the Calvinist Concept of Sphere Sovereignty in Civil Government](https://0.0.0.0/kuyperian-politics-understanding-the-calvinist-concept-of-sphere-sovereignty-in-civil-government/) **Published:** October 19, 2023 **Author:** Steve Macias **Content:** Abraham Kuyper, a prominent figure in Dutch politics and theology during the late 19th and early 20th centuries, had a profound impact on both the political landscape of the Netherlands and the development of Christian political thought. Kuyper’s political career was closely intertwined with his theological beliefs, particularly his adherence to Calvinism. Kuyper was a staunch advocate for the **separation of church and state (not state from God)**, a principle deeply rooted in his Calvinist worldview. He believed that the state should have limited authority in religious matters and that individual churches and religious institutions should be autonomous. This perspective was instrumental in shaping the political landscape of the Netherlands, where religious pluralism was a central issue. Kuyper’s efforts culminated in the formation of the Anti-Revolutionary Party (ARP) in 1879, which sought to protect the rights of religious communities and promote religious freedom within a “democratic”classically liberal framework. What is Sphere Sovereignty? One of Kuyper’s key contributions was his articulation of the concept of “sphere sovereignty.” He believed that various social spheres, including the state, the church, and the family, should each have their own distinct authority and responsibilities. This idea emphasized the importance of preserving the autonomy and integrity of these spheres, ensuring that the state did not infringe upon religious or societal freedoms. Kuyper as Prime Minister Kuyper’s political career saw him serve as the Prime Minister of the Netherlands from 1901 to 1905. During his time in office, he worked to advance social reforms, education, and labor rights while maintaining a commitment to religious freedom and sphere sovereignty. His legacy continues to influence Dutch politics and Christian political thought, with his ideas on the role of the state, religious freedom, and sphere sovereignty remaining relevant topics in contemporary discussions of politics and theology. Abraham Kuyper’s unique perspective on the state and Calvinism left an enduring mark on both Dutch society and broader theological and political discourse. Abraham Kuyper (1837-1920) dominated the religious and political life of the Netherlands for nearly half a century, and his ideas continue to inspire an international school of thought. This lecture was given in a series of six lectures that Kuyper delivered at Princeton Theological Seminary in 1898 as part of the Stone Foundation. Kuyper discusses Calvinism and the way it pertains to many aspects of life including politics, science, and art. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/kuyperian-politics-understanding-the-calvinist-concept-of-sphere-sovereignty-in-civil-government/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/kuyperian-politics-understanding-the-calvinist-concept-of-sphere-sovereignty-in-civil-government/?share=x) - **Categories:** Theology --- ### [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/) **Published:** October 14, 2023 **Author:** Steve Macias **Content:** The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA), and the Archbishop of Canterbury (Church of England/Anglican Communion) involves the complex dynamics of Episcopalianism/Anglicanism in North America and its connections to the wider Anglican Communion. Here’s an quick overview of the relationships: 1. **Reformed Episcopal Church (REC)**: - The REC is an Anglican denomination that emerged from the American Episcopal Church in the 19th century in the United States. It has historically held conservative theological views and separated from the Episcopal Church (PECUSA) over theological and liturgical issues. - The REC maintains an historic Anglican identity often at odds with the changes in the larger Anglican Communion, especially regarding the ordination of women, same-sex marriage, and traditional prayerbook liturgies. 2. **Anglican Church in North America (ACNA)**: - The ACNA is a more recent development in the North American Anglican landscape. It was formed in response to the theological and moral disagreements within the Episcopal Church and the Anglican Church of Canada. A central issue being the blessing of same-sex marriage. - The ACNA, established in 2009, is a more diverse coalition that includes a spectrum of Anglican traditions, from Anglo-Catholic to Evangelical. It adheres to the historic Anglican tradition and the 1662 Book of Common Prayer as its standard of worship. - The ACNA has sought recognition and fellowship within the wider global Anglican Communion and is recognized by most of the Anglicans within the global Anglican Communion. Most notably, the Church of Nigeria and many global south Anglicans recognize the ACNA as the legitimate representative of the orthodox Anglican tradition in North America. 3. **Archbishop of Canterbury**: - The Archbishop of Canterbury is the symbolic head of the worldwide Anglican Communion, a global network of national and regional Anglican/Episcopal churches. Currently, Justin Welby is the Archbishop of Canterbury. - The Archbishop of Canterbury plays a significant role in matters of unity and communion within the Anglican Communion. However, the Anglican Communion does not have centralized authority, and each province (national or regional church) operates autonomously. The relationship between these entities can be summarized as follows: - The Reformed Episcopal Church is a founding “sub-jurisdiction” of the Anglican Church in North America. The REC maintains its own distinct denominational identity and government (General Council, Synods, Canons, Prayerbook, etc). And is also free to withdraw from the ACNA at any time. - The Reformed Episcopal Church (REC) does not have formal ties to the Archbishop of Canterbury. In the UK, the REC is united with the Free Church of England by a common episcopate. The Free Church of England traces its origins to the 19th century. It was formally established in 1863, but its roots go back to a movement that sought greater evangelical freedom and dissent within the Church of England. - The Anglican Church in North America (ACNA) has sought recognition and fellowship with the wider Anglican Communion, and it has been in a process of building relationships with other Anglican provinces worldwide. While the status of ACNA’s recognition within the Anglican Communion may change over time, at present, the Archbishop of Canterbury does not recognize the ACNA. On April 16, 2009 the ACNA was recognized as a province of the global Anglican Communion, by the Primates of the Global Fellowship of Confessing Anglicans (GAFCON). ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/?share=x) - ### Related Posts - [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/)Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February… - [Anglican Christians without Canterbury?](https://0.0.0.0/anglican-christians-without-canterbury/)Dr. Charles Erlandson’s book, Orthodox Anglican Identity: The Quest for Unity in a Diverse Religious… - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… **Categories:** Theology --- ### [Bell to Bell Teaching](https://0.0.0.0/bell-to-bell-teaching/) **Published:** October 14, 2023 **Author:** Steve Macias **Content:** Notes from my last staff meeting with Canterbury Teachers: Have you ever…? - Given your students an assignment and had everyone finish at the same time? - Noticed that the longer the assignment, the longer it takes some students to get started? - Noticed that some students get started immediately and usually finish early? - Noticed that some never seem to be able to finish on time? - Finished a lesson sooner than you had anticipated then attempted to give busy work? - Noticed that behavior degenerates as lessons drag out. Time management is a challenge for all teachers. The best classroom managers share a secret—they make every effort to avoid any situation in which students are left with idle time. They keep students engaged from “bell to bell.” **Five Ways to Teach from Bell to Bell** 1. **Overplan every lesson (meaningful, not busy work)** 2. **Teach/Engage the entire time block** 3. **Break your time into five-to-ten minute increments** 4. **Have a plan to “early finishers” and “sluggards”** 5. **Be prepared.** ***“Idle hands are the devil’s workshop”*** based on my notes from “Ten-Minute Inservice: 40 Quick Training Sessions That Build Teacher Effectiveness by Todd Whitaker (Author) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/bell-to-bell-teaching/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/bell-to-bell-teaching/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… **Categories:** Classical Education --- ### [The She-Bear Wedding in That Hideous Strength](https://0.0.0.0/the-she-bear-wedding-in-that-hideous-strength/) **Published:** August 6, 2023 **Author:** Steve Macias **Content:** ## Tragedy is death, Comedy is Marriage Lord Byron once remarked, > “All tragedies are finished by a death, All comedies are ended by a marriage.” This adage has resonated with many throughout history and has found its way into various literary works. In my own journey through literature, I first encountered this quote during our study of Shakespeare back in high school. Little did I know that this saying would take on a new, intriguing meaning when I later explored the CS Lewis novel “That Hideous Strength” and its captivating ending scene. > “Oh, come quick, someone. Come quick!” she gasped. “There’s a bear in the kitchen.” > > “A bear, Ivy?” said the Director. “But, of course—” > > All this time the strange bear had been standing perfectly still with its eyes fixed on the Director. Now he laid his hand on its flat head. Urendi Maleldil,” he said. “You are a good bear. Go to your mate —but here he is,” for at that moment the door which was already a little ajar was pushed further open to admit the inquiring and slightly anxious face of Mr. Bultitude. > > “Take her, Bultitude. But not in the house. Jane, open the other window, the French window. It is like a night in July.” > > The window swung open and the two bears went blundering out into the warmth and the wetness. Everyone noticed how light it had become.” > > CS Lewis, That Hideous Strength ## Animal Symbolism and the She-Bear In “That Hideous Strength,” C.S. Lewis masterfully weaves a tale that explores themes of nature, creation, and the relationship between humanity and the animal kingdom. The ending scene, which involves a she-bear, holds a deeper significance beyond its immediate context. It appears to be a nod to the idea of “Be Fruitful and Multiply,” a biblical reference emphasizing the importance of reproduction and growth. In this scene, we witness the encounter between the characters and a strange bear. The she-bear stands still, its eyes fixed on the Director, as if acknowledging some unspoken understanding between them. The Director then lays his hand on the bear’s head and says, “Urendi Maleldil.” In the Space Trilogy, “Maleldil” is the Christian God, described in Perelandra as having been incarnated as Jesus. ## Adam and the Naming of the Animals The reference to Adam and the naming of the animals in creation adds another layer of meaning to this scene. In the biblical account, Adam was given the task of naming the animals, and in doing so, he brought order and meaning to the world around him. Similarly, the new man in “That Hideous Strength” names the bear “good,” reflecting the power of language and naming in shaping the perception of the world. Rushdoony connects name and covenant together, he writes: > “The idea of a covenant implies first and foremost the notion of imposition, of liability, and of obligation. Thus the doctrine of the covenant which is basic to scripture requires us to believe that man being made a covenant partner by God is placed under obligation. Now, to go a little further the idea of a covenant is very closer related to naming a man, to naming a people, a group, a nation, an institution. Naming anything with whom a covenant is made. God when He makes a covenant names the one with whom he makes that covenant. Now we know when Adam was created and given the task of naming the animals the purpose was to understand them, to classify them, to see the entire order of the animal world in terms of God’s creative purpose. So His was a subordinate task of naming, a task required of him by God and his naming was to be a classification, a scientific task so that the order God created would be named, would be understood, would be classified by Adam in his naming. Naming is an aspect of making a covenant. A covenant calls for a new name, a new blood, a new identity, a new relationship and a new life.” > > RJ Rushdoony, Lectures on Systematic Theology, The Covenant And The Name ## The Symbolism of Going Back to Nature: The decision to let the bears go back to the wild, embracing their natural habitat, carries profound symbolism. It symbolizes a return to nature, a rejection of the artificial and oppressive structures imposed by the new NICE organization and their modern anti-God society. By allowing the bears to roam freely, the characters in the novel are acknowledging the importance of preserving the natural world and embracing the harmony in a new Creation or renewing of the Good Garden of Eden. The AI-Generated Image used for this post was generated using BING. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-she-bear-wedding-in-that-hideous-strength/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-she-bear-wedding-in-that-hideous-strength/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [REC Clericus in Arizona](https://0.0.0.0/rec-clericus-in-arizona/)Our recent Reformed Episcopal Diocese of Mid-America Western Deanery Clericus event was held from February… **Categories:** Theology **Tags:** books, Reading --- ### [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/) **Published:** August 6, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: **Title:** Transfiguration: Christ as the Greater Moses **Speaker:** Rev. Steven Macias **Broadcaster:** Saint Paul’s Anglican Church **Event:** Sunday Service **Date:** 8/6/2023 **Bible:** Exodus 34:29-35; Luke 9:28-35 **Length:** 47 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/?share=x) - ### Related Posts - [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… **Categories:** Religion & Spirituality **Tags:** sermon --- ### [English Bible Vernacular: From Church Latin to King James English](https://0.0.0.0/bible-vernacular-from-latin-to-english/) **Published:** August 4, 2023 **Author:** Steve Macias **Content:** ## The Vernacular Language Today, the term “vernacular” implies the local language spoken by a particular people. For instance, English is the common language in the United Kingdom, Cantonese in Hong Kong, and various Dravidian tongues like Tamil, Telugu, or Malayalam are used by South Indian people. This diversity of languages has significant implications for Bible translations. Unfortunately, I often find myself disappointed with efforts to make the Bible more accessible by “dumbing down” the language instead of encouraging readers to grow in their understanding. While I am not a King James Onlyist, our Sunday services utilize the King James version. Some individuals complain about the difficulty of understanding the “thees and thous,” but I believe this perspective is misguided. We live in a time often described as the most literate era of Christendom, yet we seem to have grown lazy. Instead of taking a few moments to learn the language and engage with the text, we seek everything pre-digested and tailored to our comfort. However, the Bible is a profound and substantial book that requires us to engage with it actively, like chewing meat before swallowing. The Reformation struggle against ministering “in a tongue not understood of the people.” ([Article XXIV](http://rechurch.org/articles.html "Article XXIV"), 39 Articles) produced a beautiful English liturgy and the King James Bible. These vernacular translations were not the everyday language used by 16th-century English peasants; they did not “speak this way” in their daily lives. Instead, these translations established a standard for the national language that reflected the dignity of their God. The King James Bible and Book of Common Prayer were intentionally written to be elevated Jacobean prose above the common speech of the people. [The King James Version Defended by Edward Hills](https://www.amazon.com/King-James-Version-Defended/dp/0915923009?&linkCode=ll1&tag=macias-20&linkId=7c3e08046c61d8163093efd15d8f23a7&language=en_US&ref_=as_li_ss_tl) does a great job defending this perspective. ## Pre-Reformation English The Reformation was the second time England had placed a national significance on the English language. English vernacular has made its way into Celtic Christianity through the Lindisfarne Gospels (circa 715) which were an English translation of the Latin. In the 9th century, King Alfred the Great set English (of a pre-Norman Saxon dialect) as the legal and academic language of the Kingdom. King Alfred was also picking up the cultural precedent began by the [Venerable Bede](https://www.historic-uk.com/HistoryUK/HistoryofEngland/The-Venerable-Bede/ "Venerable Bede") (AD 672-735) who had translated the Gospel of St. John into an older dialect of English. ## The Latin Bible to King James The Latin Bible called the “Vulgate” was translated from Greek, Latin, and Hebrew texts in the 4th century by [St. Jerome.](http://justus.anglican.org/resources/bio/256.html) The works was partly a revision of previous Latin manuscripts and is often credited as a the first translation to check its work against Hebrew sources. Previous Bible translations depended on the Greek Old Testament (*[Septuagint](https://www.thegospelcoalition.org/article/what-is-the-septuagint/ "Septuagint")*), but Jerome built his work from the [Hexapla of Origen](https://www.britannica.com/topic/Hexapla "Hexapla or Origen"). Origen’s work used six (hence “hex”) columns of scripture to compare various manuscript traditions. The Tyndale Bible, translated from Latin into English in 1525, was the result of collaboration between William Tyndale and Miles Coverdale, leading to the creation of the first complete English Bible translation. Around the same time, Thomas Cranmer, then a priest, was sent to the continent to garner support for Henry VIII’s annulment. During his time in Germany, Cranmer encountered the Lutheran theologian Andreas Osiander and secretly married his daughter. Osiander, a translator himself, had published a corrected edition of the Vulgate Bible using Hebrew sources. All these Protestant scholars followed an “ad fontes” or “back to the sources” approach to biblical scholarship, seeking to go beyond the Latin translations. By 1539, Henry VIII mandated that every parish church in England should provide its parishioners with a copy of the English Bible. The Great Bible, based on the translation work of John Rogers, incorporated portions from the Tyndale and Coverdale Bibles. This Bible became known as “The Chained Bible” because copies were frequently chained to reading desks attached to pillars within churches to deter theft. ## The Geneva Bible and Bishop’s Bible After the death of Henry’s son, Edward VI, the English crown passed to Mary Tudor, also known as “Bloody Mary.” Being a Roman Catholic, she sought to reverse the cause of the Reformation in England, forcing many of the country’s Reformation scholars to flee to the continent. This led to the emergence of a new English translation known as the Geneva Bible, which featured explanatory notes in its margins, presenting Reformation doctrine alongside the main text. These marginal notes were heavily influenced by the Reformed or Calvinist theology of John Calvin, the pastor of the Genevan Church in Switzerland. The Puritan party within the Church of England found alignment with many ideas presented in the Geneva Bible’s notes. During Queen Elizabeth I’s reign, the Bishop’s Bible was created under Archbishop Parker. While the queen was less sympathetic to the Puritans, she remained staunchly Protestant. It was during Elizabeth’s time that the church promulgated the 39 Articles (1563), requiring clergymen within the English Church to adhere to Protestant theology. Nevertheless, Elizabeth sometimes found herself in disagreement with Calvinist interpretations of certain articles, foreshadowing potential future conflicts between Puritans and the Protestant English monarchy. Notably, the Bishop’s Bible lacked marginal notes and its text closely resembled that of the Geneva Bible. Despite the authorization of the King James Bible, the Geneva Bible retained its popularity well into the 17th century. Large numbers were imported from Amsterdam, and it became the Bible carried to America by the Pilgrims. ## The King James Bible In response to the death of Queen Elizabeth I, the Puritan party within the Church of England saw King James VI and I as an opportunity to continue the reform of the English church. James was born in Edinburgh, Scotland, and was influenced by the “presbyterian” Kirk, which strongly embraced the theology of Geneva and the Calvinists. He was descended from the Scottish kings through Robert the Bruce and from the English Tudors through his great grandmother Margaret Tudor, sister of Henry VIII. The more radical Scottish reformer, John Knox, preached at James VI’s coronation in Stirling in 1567. King James’s ascension marked a union of Scotland and England, symbolized today in the “Union Jack” flag, which combines the blue Scottish saltire cross of St. Andrew with the red English cross of St. George. King James aimed to use the new Bible as a means to unite the divided religious settlements between the English and Scots. Although it’s uncertain if James intended it himself, his efforts bore resemblance to King Alfred the Great’s initiative in promoting the English bible. Alister McGrath notes: > “With serious religious tensions growing in England at the time of his accession to the throne, the image of the king giving the Bible to his people was more than a piece of religious theater; it was the essential means by which national unity might be secured at a time of potential fragmentation.” > > [In the Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture](https://amzn.to/3KumDd8), Alister McGrath In 1604, King James called “The Hampton Court Conference,” seeking “a single translation… To be read in the whole Church,” as he put it. The balance of the King and his committee is well described by British historian Richard Cavendish: > “The King had a lively intelligence, a sharp tongue and a high regard for the English Church with its stately retinue of supportive bishops and himself as supreme governor. At the same time he was a shrewd man, with much experience in Scotland of reconciling moderates with radicals in religious matters, and though he had once described Puritans as ‘very pests’ in Church and State, he explained that he had meant only the most extreme and irritating ones. He decided to preside personally over a formal conference at Hampton Court, attended by Archbishop Whitgift, who had been at Canterbury for twenty years, and eight bishops in their uniform of caps and surplices, which Puritans disliked. With them were five deans, including Lancelot Andrewes of Westminster, and four carefully selected representatives of moderate puritanism. They were John Reynolds, Master of Corpus Christi, Oxford, and former Dean of Lincoln, Laurence Chaderton, Master of Emmanuel College, Cambridge, a Suffolk rector named John Knewstubs (who denounced surplices as garments the priests of Isis had worn) and a silent Buckinghamshire clergyman called Thomas Sparke. Bishops and Puritans knew each other well and in several cases were old friends.” > > [History Today](https://www.historytoday.com/archive/history-today) [Volume 54 Issue 1 January 2004](https://www.historytoday.com/history-today-issues/volume-54-issue-1-january-2004) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/bible-vernacular-from-latin-to-english/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/bible-vernacular-from-latin-to-english/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [How Benedictine Spirituality Came to Celtic Christianity and the English Church](https://0.0.0.0/how-benedictine-spirituality-came-to-celtic-christianity-and-the-english-church/)The formalization of religious monasticism into the fabric of Christian identity coincided with the collapse… - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… **Categories:** Anglophile, Theology **Tags:** Anglican, BCP --- ### [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/) **Published:** August 2, 2023 **Author:** Steve Macias **Content:** The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during the 16th and 17th centuries. The “English” of the prayer book is an important part of its legacy – in that it provides the prayers and Scripture in the common vernacular tongue that could be understood by the people. It also represents the return to a Pre-Norman conquest identity. To pray in English not only throws off the Pope and Romanism, but also centuries of French dominance over English Christianity. It was the eleventh century invasion of William the Conquerer that cemented the Latinization of the English Church, language, and government. As can be most easily evidenced in the linguistic development of English itself post-Norman occupation. ### Catherine of Aragon: The Spanish Queen of England ![Catherine of Aragon: The Spanish Queen of England ](https://i0.wp.com/www.stevemacias.com/wp-content/uploads/2023/08/catherine-of-aragon-gettyimages-56705080.jpg?fit=300%2C300&ssl=1)Yet the Spanish prayerbook remains an important historical connection to the Reformation in England. The Spanish version of the Book of Common Prayer is called the “Libro de Oracíon Comun” and has a long pedigree within the translation world. We shouldn’t be surprised such a book would come to exist as Henry VIII was married to the Spanish–born princess, Catherine of Aragon. Catherine’s betrothal formed part of the Spanish royal family’s plan for an alliance with England (see the [Treaty of Medina del Campo](https://www.britannica.com/event/Treaty-of-Medina-del-Campo "Treaty of Medina del Campo")). There’s also the Tudor to Hapsburg connection via her nephew Emperor Charles V. Spain was a great and influential empire, widely admired as a nation with power. They were connected to the Church’s most power prelates and also the Holy Roman Empire. Via Columbus the Spanish were spreading their empire into the new world and had recently conquered the Muslim kingdom of Granada. Communicating the Reformation theology of the prayerbook into Spanish would be an inevitable step in Anglo-Iberian relations. ## The First Spanish Translation of the Book of Common Prayer The Book of Common Prayer was first translated into Spanish in 1623, in order to help along the proposed marriage of Prince Charles (later Charles I) and Princess Maria of Spain (Infanta Maria Anna). Maria did not want to marry a Protestant and John Williams (1582-1650), Archbishop of York, learned Spanish in ten weeks in order to prove that the English Reformation and its worship was still compatible with the historic (pre-Roman) Catholic faith. > **“He was anxious to let the Spaniards see the character of English worship…”** > > Muss-Arnolt, [Book of Common Prayer among the Nations of the World](http://justus.anglican.org/resources/bcp/Muss-Arnolt/muss-arnolt.pdf): “ > **“This was very seasonably done; for till that time the Spaniards had been made to believe by their priests and Jesuits that when the English had cast off the Pope they had cast off all religion also”** > > Lathbury, History of the Book of Common Prayer, 1858 ([link](http://34.223.225.245/wp-content/uploads/2023/08/A_history_of_the_book_of_common_prayer_a.pdf "link")) He directed the translation which was completed by a former Dominican monk from Spain named John Ferdinando Taxeda. However, the marriage between Charles and Maria never happened neither side was willing to convert to marry – despite the linguistic attempts at persuasion. Charles later married the French catholic Henrietta Maria. ## **Later Spanish Versions of the Book of Common Prayer** The first translation of the 1662 edition of the Book of Common Prayer was made in 1707. The translator, Don Felix Antonio de Alvarado, was a convert from Roman Catholicism and made a priest of the Church of England to minister to a congregation of Spanish merchants in London. The translation was apparently made for the use of his congregation. According to Professor Boehmer, it is merely a revised and enlarged edition of Texeda’s version. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-book-of-common-prayer-in-spanish/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-book-of-common-prayer-in-spanish/?share=x) - ### Related Posts - [Prayer of Humble Access](https://0.0.0.0/prayer-of-humble-access/)The historic prayer book of the Anglican Communion, "The Book of Common Prayer," includes some… - [My Spanish heritage and the Mexican Independence Movement](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/)The Ancestry DNA test told me that our Mexican lineage could be traced back to… - [Singing the Traditional Spanish BCP (Espanol - El Libro de Oración Común)](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/)Finding a Spanish Language 1928 BCP Holy Communion Service Recently, a question was posed on… **Categories:** Anglophile, Espanol, Theology **Tags:** Anglican, BCP, history --- ### [Canterbury Theological Library Catalog](https://0.0.0.0/library-catalog/) **Published:** August 2, 2023 **Author:** Steve Macias **Content:** I am thrilled to announce that the task of unloading and shelving all the books in our newly acquired library has been successfully completed! Thanks to the generous gift from [Western Seminary](https://www.westernseminary.edu/ "Western Seminary")‘s former San Jose campus, we now have over 3,000 theological books at our disposal, along with convenient book carts and double-sided shelving. It has been a labor of passion and dedication to organize and arrange these valuable resources. Fortunately, the books were organized in [Dewey Decimal ](https://sixthformstudyskills.ncl.ac.uk/libraries/overview-the-dewey-decimal-system/ "Dewey Decimal ")Classification with unique numerical codes to each subject, which helped with planning their arrangement in numerical order on library shelves. (I was tempted to organize [by color.](https://www.thespruce.com/should-you-organize-books-by-color-5216829 "by color.")) ![Canterbury Theological Library, Los Altos, CA](https://i0.wp.com/www.stevemacias.com/wp-content/uploads/2023/08/Screenshot-2023-08-02-at-110239-AM.png?fit=232%2C300&ssl=1)I’m delighted to share that below this post, I have also attached a comprehensive sheet containing the cataloged titles that include some of my favorite (Phillip Schaff, yay!) and least favorite (Karl Barth, pooh! pooh! pooh!) With this impressive collection, I’m confident that our library will become a hub of knowledge and inspiration for our entire church and school community. Thank you all for your support and hard work in making this possible. Special thanks to Mr. Timothy Yung for helping unload the boxes of books and shelves from the Uhaul with me and to Mr. and Mrs. Schumacher (and my Athanasius and Lucy Assumpta) for helping me to shelve them. [![](http://34.223.225.245/wp-content/uploads/2023/07/Screenshot-2023-07-16-at-12.55.48-AM-1024x386.png)](https://www.stevemacias.com/launching-canterbury-theological-library-los-altos-ca/)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/library-catalog/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/library-catalog/?share=x) - ### Related Posts - [Launching Canterbury Theological Library, Los Altos, CA](https://0.0.0.0/launching-canterbury-theological-library-los-altos-ca/)Western Seminary has gifted us the library from their former San Jose campus. I'm very… - [Anglican Christians without Canterbury?](https://0.0.0.0/anglican-christians-without-canterbury/)Dr. Charles Erlandson’s book, Orthodox Anglican Identity: The Quest for Unity in a Diverse Religious… - [Peter Hallock's connection to Canterbury School](https://0.0.0.0/peter-hallocks-connection-to-canterbury-school/)Many of my "liturgical arts" friends know of Peter Hallock (November 19, 1924 – April… **Categories:** Theology **Tags:** library --- ### [Church of South India in the Bay Area](https://0.0.0.0/church-of-south-india-in-the-bay-area/) **Published:** August 1, 2023 **Author:** Steve Macias **Content:** I had some friends from Kerala, India visit us at St. Paul’s Anglican Church Los Altos. They are part of Church of South India in the Madhya Kerala Diocese. Their Achen Rev. Aby Thomas is currently leading a congregation in Los Angeles called St. Peters and now exploring the idea of a Malayalam service for the Bay Area. [Malayalam](https://www.britannica.com/topic/Malayalam-language "https://www.britannica.com/topic/Malayalam-language") is one of the Dravidian language primarily spoken in the Indian state of Kerala and nearby states with approximately 38 million native speakers. The services would be in their language and hosted somewhere near San Francisco or San Jose—I’ve offered St. Paul’s as a possible venue and Los Altos would be right in the middle of that target area. Since the mid-70s, there has been an extraordinary surge of Christians migrating from South India to the United States of America. Many of them are from churches associated with the Church of South India. Most Christians I’ve met in the Bay Area are from Kerala, including several from our [Canterbury School](http://www.canterbury.school). ## What is CSI? The Church of South India (CSI) was established in 1947 as a result of the union of several Protestant denominations in South India, including Anglicans, Presbyterians, Methodists, and Congregationalists. It has a close relationship with the Anglican Communion as it inherited many of its liturgical and ecclesiastical practices from the Anglican Church, and it maintains full communion with the Anglican Communion and their service follows a structure very similar to the Book of Common Prayer. Their Bishop ([Madhya Kerala Diocese](https://csimadhyakeraladiocese.org/ "https://csimadhyakeraladiocese.org/")) is Rt. Rev. Dr Malayil Sabu K. Cherian and he is visiting the Bay Area the first weekend of Sept and will lead a Malayalam service here in the Bay Area. ![](http://34.223.225.245/wp-content/uploads/2023/08/image17-13f1b7541498e28b0513693ea0793706-231x300.jpg)Bishop Malayil Sabu K. Cherian## Leslie Newbigin and CSI Leslie Newbigin (1909-1998) was a British Christian theologian and missionary who played a significant role in the development of the Church of South India (CSI). I first read his work and began studying him a decade back and wrote some about his role in the founding of CSI here: > [Lesslie Newbigin: the Missional Church and Salvation by Community](https://kuyperian.com/lesslie-newbigin-missional-church-salvation-community/) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/church-of-south-india-in-the-bay-area/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/church-of-south-india-in-the-bay-area/?share=x) - ### Related Posts - [Persecution of Christians in India (Zoom Discussion)](https://0.0.0.0/hindutva/)On Tuesday, February 23rd, I'll be presenting on "Hindutva" as part of an online Zoom… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… **Categories:** Anglophile, Social Justice **Tags:** Anglican, BCP --- ### [My Spanish heritage and the Mexican Independence Movement](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/) **Published:** July 31, 2023 **Author:** Steve Macias **Content:** The Ancestry DNA test told me that our Mexican lineage could be traced back to Spain, so I decided to read the Mexican baptism and marriage records until I found the connection. Just when I was about to give up, I discover there’s a common DNA match for relatives of my 4th great grandmother: Guadalupe García Moraga. And her father was Alejo García Conde born 1751 in Cueta, Spain (across the Gibraltar!) and his family was from Barcelona. He was a political and military leader in Sonora (where nearly all of my family migrated from) and the 19th century governor of the Viceroyalty of New Spain. Because of the liberal revolt in Spain, the Royalists in the Americas sought Mexican independence to preserve monarchial allegiance. My 5th great grandfather Alejo García Conde swore allegiance to the Suprema Junta Central—the resistance government in Spain—and to Ferdinand VII, their king in exile. He joined with Agustín de Iturbide, emperor of Mexico, to promote the “Plan de Iguala” with its three guarantees—immediate and total Mexican independence, equality of criollo and peninsular, and defense of the one, true, and Catholic faith. I’m adding this book to my reading list for fun: *Friars, Soldiers, and Reformers: Hispanic Arizona and the Sonora Mission Frontier, 1767-1856* by John L. Kessell ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/?share=x) - ### Related Posts - [Narnia: "By Jove" Localization in Spanish](https://0.0.0.0/narnia-by-jove-localization-in-spanish/)Last week I finished the first half of CS Lewis's "El León, La Bruja,y El… - [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/)The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during… - [Singing the Traditional Spanish BCP (Espanol - El Libro de Oración Común)](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/)Finding a Spanish Language 1928 BCP Holy Communion Service Recently, a question was posed on… **Categories:** Espanol --- ### [False Prophets and Human Mediators - Christ as King, Priest, and Prophet](https://0.0.0.0/false-prophets-and-human-mediators-christ-as-king-priest-and-prophet/) **Published:** July 30, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: **Title:** False Prophets and Human Mediators – Christ as King, Priest, and Prophet **Speaker:** Rev. Steven Macias **Broadcaster:** Saint Paul’s Anglican Church **Event:** Sunday Service **Date:** 7/30/2023 **Bible:** Matthew 7:15-25 **Length:** 49 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/false-prophets-and-human-mediators-christ-as-king-priest-and-prophet/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/false-prophets-and-human-mediators-christ-as-king-priest-and-prophet/?share=x) - ### Related Posts - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality --- ### [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/) **Published:** July 23, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: **Title:** Slaves to Christ or Slaves to Judgement **Speaker:** Rev. Steven Macias **Broadcaster:** Saint Paul’s Anglican Church **Event:** Sunday Service **Date:** 7/23/2023 **Bible:** Romans 6:19-23 **Length:** 39 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/?share=x) - ### Related Posts - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… **Categories:** Religion & Spirituality --- ### ["Growth Mindset" Course (UC Davis Cont.)](https://0.0.0.0/growth-mindset-course-uc-davis-cont/) **Published:** July 18, 2023 **Author:** Steve Macias **Content:** I recently took the Growth Mindset course from the UC Davis Continuing and Professional Education. The material is partly based on the book [Mindset: The New Psychology of Success](https://amzn.to/3OmfvBX). In the book, Carol S. Dweck, Ph.D., of Stanford University, explores the power of mindset and how it influences success in various aspects of life, demonstrating that individuals with a growth mindset, who believe in the development of abilities, are more likely to excel than those with a fixed mindset, offering valuable insights for parents, teachers, managers, and athletes to foster outstanding achievement. [![](//ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0345472322&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=macias-20&language=en_US)](https://www.amazon.com/Mindset-Psychology-Carol-S-Dweck/dp/0345472322?hvadid=312049124368&hvpos=&hvnetw=g&hvrand=12200806795358009348&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1013961&hvtargid=pla-423142297401&psc=1&adgrpid=61851652213&hvpone=&hvptwo=&hvadid=312049124368&hvpos=&hvnetw=g&hvrand=12200806795358009348&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1013961&hvtargid=pla-423142297401&linkCode=li3&tag=macias-20&linkId=74cdf89843dbf377b9c7d411fa30e750&language=en_US&ref_=as_li_ss_il)![](https://ir-na.amazon-adsystem.com/e/ir?t=macias-20&language=en_US&l=li3&o=1&a=0345472322) ## Overview of the Course The course begins with a foundational module, where I delved into the concept of mindset, specifically distinguishing between a fixed mindset and a growth mindset. Through videos, some readings, and engaging quizzes, I learned to identify my own mindset in various situations and see how I could apply this to my roles in education and the church. One line that likely summarizes what I most took away from the course is: > “A person with a Growth Mindset notices the gap between who they are now and who they want to become and gets motivated by other people’s success.” They course is led by Lisa Montanaro, UC Davis instructor and business coach, and included a great deck of powerpoint slides for each lesson along with appropriate exercises and examples. She is also the author of The [Ultimate Life Organizer](https://amzn.to/46QXqD3 "https://amzn.to/46QXqD3") and her website is [lisamontanaro.com.](https://lisamontanaro.com/.) ![](http://34.223.225.245/wp-content/uploads/2023/07/Screenshot-2023-07-18-at-12.28.59-PM-1024x522.png)As the course progressed, she discussed internal and external roadblocks that hindered the growth mindset and identified my own limiting beliefs. Her notes about a “no negative self-talk” rule are important and something I try to teach the Canterbury students, too. She also discusses comparison trap syndrome, which always reminds of the quote: > “Comparison is the thief of joy.” > > Dr. Ray Cummings Ms. Montanaro applies the growth mindset model to organizations and explores how organizational culture is shaped by the prevailing mindset. A key term is “positivity quotient” and goes through some example statements that encourage a growth mindset: - “A leader tells stories to his team about his past failures and how he learned from them.” - “A leader views the talent and intelligence of his team members as the starting point for their future development.” ## The 5-Minute Pity Party One module was about dealing with setbacks and failures. I am often guilty of the the perfectionist syndrome and typically live it out via procrastination or by avoiding and delaying decisions. Ms. Montanaro introduced an exercise called the “five-minute pity party.” Here we were told to acknowledge setbacks without dwelling on them, by limiting our venting to just 5-minutes and then moving on to how we might redeem or reframe our failure as a learning experience. Really enjoyed the course material and am now working through the Mindset book. Helpful little course for anyone who works with teams and especially teachers. ![](http://34.223.225.245/wp-content/uploads/2023/07/Screenshot-2023-07-18-at-12.18.59-PM-1024x785.png)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/growth-mindset-course-uc-davis-cont/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/growth-mindset-course-uc-davis-cont/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Banquet of the Bedes 2024](https://0.0.0.0/banquet-of-the-bedes-2024/)Erik Landstrom of Grace Academy & RE Church writes: Dear ASA members, You are… **Categories:** Classical Education **Tags:** leadership, self development --- ### [Narnia: "By Jove" Localization in Spanish](https://0.0.0.0/narnia-by-jove-localization-in-spanish/) **Published:** July 17, 2023 **Author:** Steve Macias **Content:** Last week I finished the first half of CS Lewis’s “El León, La Bruja,y El Ropero” (or the “The Lion, the Witch, and the Wardrobe) in Español from the Chronicles of Narnia series. In this most recently school year, I taught the English version of the book to our third graders using the [books](https://www.memoriapress.com/curriculum/literature-and-poetry/fourth/the-lion-the-witch-and-the-wardrobe-set/ "https://www.memoriapress.com/curriculum/literature-and-poetry/fourth/the-lion-the-witch-and-the-wardrobe-set/") and [study guides](https://www.memoriapress.com/curriculum/literature-and-poetry/fourth/the-lion-the-witch-and-the-wardrobe-set/) from Memoria Press, so the material is still fairly fresh in my mind. I also went through any difficult or unusual vocabulary rather thoroughly with my students. We had an awesome Narnia party to celebrate finishing the books, quizzes, and study guides (and I let them watch the Disney version of the movie). ![](http://34.223.225.245/wp-content/uploads/2023/07/320427675_678651517132948_6523581393381022812_n-576x1024.jpg)I was at the Los Altos Library with my kids last week and happened upon a Spanish copy that appeared to have never been read. I took it home and read the first chapter realizing that this was likely about my Spanish reading level. In an effort to improve my Spanish, I recently tried listening to [Harry Potter y la Piedra Filosofal](https://amzn.to/43DYSpO "https://amzn.to/43DYSpO"), but found it too difficult to keep up with unless I paused and replayed the material pretty often. I then tried to a paperback version and I made some good progress, but got busy and set it aside. ## Developing My Spanish Fluency Even after completing four years of Spanish in high school (and passing the AP test!), taking and passing several college-level courses, going on mission trips to Mexico, and utilizing various language-learning apps like Duolingo, Babel, Pimsleur, and self-paced textbooks, I still haven’t reached a fluent level in Spanish. Much of it is probably my fault by not staying consistent and taking month long or more breaks between study. Often getting burnt out by lack or progress or bogged down in some obscure conjugations. I tend to work on my Spanish hobby in spurts, which isn’t really great for language development. But I also think that I am not a very good student. School was always fairly easy for me and I never really developed good study habits. I am a frequent procrastinator and poor study planner. I think I have learned more about study skills in the last few years of teaching elementary school. Winging it was often sufficient, but it made me weak student. I remarked to one of our classroom teachers just yesterday that I wish I could go back in time and start my education career with the habits I now require of my students. Using a planner, scheduling study time, making flash cards, review sessions, etc. I did none of this all throughout my academic career and wish I had! ## Learning by Reading I also had a narrow view of the tools available for learning a language. In my mind, I needed to reach some level before I could try directly reading material in Spanish. I imagined my grammar wouldn’t be good enough. But I started listening to a few simple podcasts from the babel app and was able to follow just fine even if I couldn’t reconstruct them on my own. Then I listened to a few youtube videos by polyglots that recommended reading directly and picked up a few children’s books and my confidence shot up. You have to be comfortable with a little context based translation, but you can get the jist of it most of the time. Two big benefits I’ve seen are 1) **Vocabulary Expansion:** Reading exposes you to a wide range of vocabulary words and phrases. By encountering new words in context, you learn their meaning and usage more effectively than simply memorizing word lists. This expands your vocabulary and allows you to express yourself more precisely in Spanish. **And 2) Grammar and Sentence Structure:** Through reading, you encounter different grammatical structures and sentence patterns. You develop a better understanding of how sentences are constructed, which improves your ability to form grammatically correct sentences and write with greater accuracy. This has been very helpful in Spanish especially with its reflexive verbs and adjective ordering. ![](http://34.223.225.245/wp-content/uploads/2023/07/Screenshot-2023-07-18-at-9.22.49-AM.png)## By Jove Localization Once Peter Pevensie (or Pedro in the Spanish version) arrives in Narnia, he expresses his sense of surprise with the phrase: “By Jove!” It is an old-fashioned phrase that calls back to Jupiter. “Jove” is another name for the Roman god Jupiter, who was considered the king of the gods. In this expression, “By Jove” is essentially an oath or exclamation invoking the power or authority of Jupiter. However, in modern usage, it is more of a quaint or humorous way to express surprise or admiration. In the Spanish text, they swapped out the phrase for “¡Dios Mio!” or “My God!” as a type of localization. Localization in translation refers to the process of adapting a product, service, or content to a specific target audience or market, considering cultural, linguistic, and regional differences. It goes beyond a simple word-for-word translation and involves modifying various elements to make them culturally and contextually appropriate for the target audience. I thought this was an interesting localization since Roman (and therefore Latin) Jupiter is not necessary English, but this Latin cultural capital had made its way into an English idiom in a way that wouldn’t be translated into a Latin-based language like Spanish. After all, “Por Jupiter” would not really have the same meaning, even though it would the most literal translation. As an aside, my wife loved the [board game “By Jove” ](https://amzn.to/3XYC5U5 "https://amzn.to/3XYC5U5")and purchased an classic version of the game for our kids. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/narnia-by-jove-localization-in-spanish/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/narnia-by-jove-localization-in-spanish/?share=x) - ### Related Posts - [My Spanish heritage and the Mexican Independence Movement](https://0.0.0.0/my-spanish-heritage-and-the-mexican-independence-movement/)The Ancestry DNA test told me that our Mexican lineage could be traced back to… - [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/)The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during… - [Singing the Traditional Spanish BCP (Espanol - El Libro de Oración Común)](https://0.0.0.0/singing-the-traditional-spanish-bcp-espanol-el-libro-de-oracion-comun/)Finding a Spanish Language 1928 BCP Holy Communion Service Recently, a question was posed on… **Categories:** Espanol --- ### [Mankind in Adam is dead & Mankind in Jesus is Born Again](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/) **Published:** July 16, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: The analogy is simple in that both the humanity of Adam and the humanity of Christ were made by God in special ways. They were both miraculous births by God’s intimate intervention. Both made from the uncorrupted materials: the man Adam is made of pre-curse dirt and the man Jesus is made from a virgin womb. For our salvation, mankind was born again. **Title:** Mankind in Adam is dead & Mankind in Jesus is Born Again **Speaker:** Rev. Steven Macias **Broadcaster:** Saint Paul’s Anglican Church **Event:** Sunday Service **Date:** 7/16/2023 **Length:** 42 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/?share=x) - ### Related Posts - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Jesus turns Water into Wine: Marriage on the Third Day and the New Creation](https://0.0.0.0/jesus-turns-water-into-wine-marriage-on-the-third-day-and-the-new-creation/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Did Jesus Change the Sabbath?](https://0.0.0.0/did-jesus-change-the-sabbath/)The question of Sabbath observance—whether Christians are bound to Saturday or Sunday worship—often sparks thoughtful… **Categories:** Religion & Spirituality **Tags:** sermon --- ### [Launching Canterbury Theological Library, Los Altos, CA](https://0.0.0.0/launching-canterbury-theological-library-los-altos-ca/) **Published:** July 16, 2023 **Author:** Steve Macias **Content:** Western Seminary has gifted us the library from their former San Jose campus. I’m very excited to have acquired over 3,000 books plus book carts and double-sided shelving. Setting up our small theological library will be an exciting project. Here are some steps that come to my mind as I am working through the process to make the books available for our community: 1. **Assessing the collection:** We have a general inventory of the 3,000+ books in an excel spreadsheet. I will need help categorizing them based on topics, such as biblical studies, theology, church history, practical ministry, counseling, and so on. This will give us a sense of the breadth and depth of the collection and help plan the library organization. 2. **Determine the library’s focus and purpose:** Clarify the purpose of our theological library. I am aiming to support personal study, academic research, training in ministry, and Sermon preparation. Identifying our library’s focus will also guide our future acquisitions and collection development. Associate the operation of the library as a ministry of Canterbury School and Saint Paul’s Anglican Church. 3. **Plan library layout and shelving:** Assess the available space and design a layout for the theological library. Determine the best arrangement for shelves, considering factors like accessibility, natural lighting, and adequate spacing between shelves. Group books logically, such as by subject or author’s last name, to facilitate ease of use. 4. **Organize and catalog books:** Develop a systematic cataloging system to keep track of the books. This could be done manually using index cards or spreadsheets, but I would like to use library software or online cataloging tools. We currently use [Libib](https://www.libib.com/ "https://www.libib.com/") for our student library in the [Canterbury School.](http://www.canterbury.school) I would assign each book a unique identifier and include essential information such as title, author, publication date, and subject. Barcode-based system seems best. 5. **Consider additional library resources:** Beyond books, consider including other resources such as website with materials catalogue, St. Paul’s presently has a significant collected of multimedia resources like DVDs or CDs especially from [Ligonier](https://www.ligonier.org/) and [Chalcedon](http://Chalcedon.edu "Chalcedon.edu"). Allocate appropriate space and determine how these resources will be organized and accessible within the library. 6. **Develop a borrowing system:** A theological library can be an “marketing” asset for our church and school to introduce likeminded people to our campus through these resources. I plan to allow others to borrow books from the library by establishing a borrowing system. This may involve creating borrower cards, tracking due dates, and implementing policies for loan periods and renewals. 7. **Expand the collection:** Continuously add new books and resources to enrich the library’s collection. Stay updated on new theological publications, attend book fairs, or consider online resources for acquiring both new and used books. Solicit recommendations and donations from scholars, pastors, organizations, or fellow enthusiasts to diversify the collection. 8. **Create a comfortable reading area:** Designate a comfortable space within the campus for reading and study. Include seating, good lighting, and perhaps a desk or table for note-taking or research. Would be open to the donation of an espresso machine. 9. **Promote and share the library:** If appropriate, let others know about the theological library and its availability. Organizing study groups, hosting workshops and seminars, or inviting others to utilize the resources we have curated. 10. **Maintain and preserve your collection:** Regularly clean and dust the books and shelves. Implement measures to protect your collection from pests, humidity, or direct sunlight. Consider investing in book covers, protective sleeves, or climate control devices if needed. 11. **Hiring part-time librarian for Canterbury School and Theological Library** By the start of 2024, I’d like to raise the funds to hire a qualified part-time librarian to manage administrative tasks and maintain the small library efficiently. I envision someone who can function one to two days a week for as the ” Canterbury School librarian” that helps administer school library as well as promote borrowing, on-campus book sales, literacy challenges, and partners with the local Mountain View and Los Altos Public Library system for field trips and borrowing. The librarian will be also responsible for organizing and cataloging the school and theological collection, implementing a user-friendly cataloging system, assisting patrons with research inquiries, and ensuring the library’s resources are readily accessible. Additionally, the librarian will oversee library administration, including record-keeping, managing borrowing procedures, and coordinating library events or workshops. The goal is to have the librarian in place in 2024, allowing for a smooth transition of responsibilities and enhancing the overall functionality and user experience of the small library. 12. **Developing Technology infrastructure:** Determine the technology requirements for the library, including computer systems, wifi and internet access, security systems. Set up a reliable and user-friendly system to manage library operations effectively. 13. **Determine library hours:** Decide on the regular operating hours of the library, taking into account the needs of your target audience, community preferences, and available resources. Consider factors such as Canterbury School schedules, volunteer base, and peak usage times to determine the optimal hours. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/launching-canterbury-theological-library-los-altos-ca/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/launching-canterbury-theological-library-los-altos-ca/?share=x) - ### Related Posts - [Canterbury Theological Library Catalog](https://0.0.0.0/library-catalog/)I am thrilled to announce that the task of unloading and shelving all the books… - [Peter Hallock's connection to Canterbury School](https://0.0.0.0/peter-hallocks-connection-to-canterbury-school/)Many of my "liturgical arts" friends know of Peter Hallock (November 19, 1924 – April… - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… **Categories:** Classical Education, Theology --- ### [My Ancestry.com's DNA Results](https://0.0.0.0/my-ancestry-coms-dna-results/) **Published:** July 15, 2023 **Author:** Steve Macias **Content:** Studying my own ancestral origins has always been a fascinating endeavor. While both of my parents’ birth certificates indicate “white” as their ethnicity, their individual family trees are a bit more complicated. My mother, with her name Thora, carries a strong connection to her Swedish heritage. My father’s identity has been shaped by his Mexican heritage, evident in his dark complexion. While my grandparents spoke Spanish fluently, my father was discouraged from learning and I didn’t start studying the language until I was fourteen. Thanks to advancements in DNA testing, platforms like [Ancestry.com](http://Ancestry.com "Ancestry.com") can now provide us with detailed insights into our genetic makeup and the diverse regions that have contributed to our heritage. In this blog post, I’ve pasted the DNA results highlighting the 16 world regions that my DNA resembles the most. 1. Spain – 20%: With 20% of my DNA resembling that of Spain, I can trace a significant portion of my ancestry to the Iberian Peninsula. The vibrant culture, rich history, and diverse landscapes of Spain undoubtedly contribute to the tapestry of my genetic heritage. 2. Indigenous Americas—Mexico – 16%: My connection to Indigenous Americas—Mexico suggests a lineage tied to the ancient civilizations that thrived in this region. Specifically, my DNA indicates a connection to communities in Sonora, Mexico, and Southwestern Arizona, Eastern Jalisco, Aguascalientes, Western Guanajuato, and Western Aguascalientes, Northern Jalisco, and Southern Zacatecas. 3. England & Northwestern Europe – 16%: My genetic makeup also points to a strong presence of English and Northwestern European ancestry. Perhaps my Anglophile nature is not entirely unfounded and it makes sense for me to be an Anglican (English Church) priest. A couple years ago I did a video about the English church before it was Roman here on youtube: 4. Sweden & Denmark – 12%: The Scandinavian connection is a prominent part of my DNA, with 12% of my genetic makeup resembling that of Sweden and Denmark. I wonder if my Celtic ancestors were pillaged by Vikings. Always enjoyed *the Edda* and Norse Mythology – my mother is a Thora. There’s a great deal of cultural and academic value in studying the Norse Myths, here my intro to Norse Myths post: 5. Wales – 8%: The enchanting land of Wales holds a special place in my genetic heritage. What if I was related to St. David? 6. Scotland – 6%: Ever since I learned about Calvinism of the Scottish Kirk, the allure of the Scottish Highlands and the vibrant Scottish culture resonates deeply within me, but 6% is likely not deep enough to have a true Tartan. **The remaining are each less than 5%:** 7. Germanic Europe – 4%: Germanic Europe 8. Basque – 4%: 9. The Balkans – 3%: 10. Northern Italy – 3%: 11. Northern Africa – 2% 12. Norway – 2%: 13. Jewish – 1%: 14. Sardinia – 1%: 15. Southern Italy 16. France – 1%: Ancestry.com’s DNA results have unveiled a diverse and captivating tapestry of genetic heritage. From the rugged landscapes of Spain to the ancient civilizations of Mexico, the green hills of England to the majestic fjords of Norway, and the cultural influences of Sweden, Denmark, and beyond, my DNA is a mosaic of world regions that have shaped my ancestry. Exploring these connections not only provides a deeper understanding of my own identity but also celebrates the diversity and interconnectedness of humanity as a whole. It is a testament to the rich tapestry of human history and the fascinating stories that lie within each of us. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/my-ancestry-coms-dna-results/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/my-ancestry-coms-dna-results/?share=x) - ### Related Posts - [Intro to Norse Mythology: : Gods, Myths, and Meaning](https://0.0.0.0/intro-to-norse-mythology/)Norse mythology is the collection of sacred stories and beliefs from the ancient Scandinavian world… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Anglophile --- ### [Officer - Overseer in KRS-One's "Sound of da Police" - Psuedo-Etymological Fallacy](https://0.0.0.0/officer-overseer-in-krs-ones-sound-of-da-police-psuedo-etymological-fallacy/) **Published:** July 14, 2023 **Author:** Steve Macias **Content:** ## Officer/Overseer Psuedo-etymology KRS-One is an Bronx rapper famous for his political and social commentary infused lyrics. One of his more controversial songs was “Sound of da Police” (1994) which builds from the anti-police rhetoric common the late 80s and early 90s rap music. It was released just six years after the Compton, CA based NWA made headlines after their more explicit “F\*\*\* tha Police” (1988) and two years after the Rodney King riots in Los Angeles. KRS-One compares police officers to slave overseers and makes direct comparisons between treatment of slaves and police brutality. > Yeah, officer from overseer > You need a little clarity? Check the similarity! > The overseer rode around the plantation > The officer is off, patrollin’ all the nation > > “Sound of da Police” (1994) KRS-One Here he introduces a “Psuedo-etymology” with the words officer and overseers. We are likely familiar with these types of constructions—a common example is SOS as acronym meaning “save our ship.” While a fun and seemingly logical connection, the phrase SOS was chosen simply based on its ease to transmit using Morse code without any intentional acronym. While the words sound similar, especially when they are rapped with the distinct Bronx accent and its dropped “r” sound at the end of words, they have completely different origins. Overseer stands out in my mind particularly now because it is often the word used to translate the Greek “episkopos” or the office of bishop. Interestingly, the modern English word “overseer” does have a Greek cognate, but comes through the Old English (and therefore Saxon and proto-germanic languages) that places a preposition for ‘above/over’ or Old English “ofer” or germanic “uber” which is certainly similar to the Greek “huper” and Latin “super.” But KRS-One is pointing to the terms as used in the hierarchy of antebellum slavery. The “overseer” was “on large plantations, the person who directed the daily work of the slaves…” (source: [National Humanities](https://nationalhumanitiescenter.org/pds/maai/enslavement/text4/text4read.htm#:~:text=On%20large%20plantations%2C%20the%20person,the%20position%20by%20his%20master. "https://nationalhumanitiescenter.org/pds/maai/enslavement/text4/text4read.htm#:~:text=On%20large%20plantations%2C%20the%20person,the%20position%20by%20his%20master.")) as referenced in the song with lines like: > “The overseer had the right to get ill\* > And if you fought back, > the overseer had the right to kill” > > \[ill as New York slang for wild or crazy\] He compares it to the word officer which is etymologically derived from the Latin *officiarius*/*officiu*m or to break it down a step further “opus” (work) and “facere” (to do/make). Which is why the Prayerbook calls the “work” of our prayer services the “divine offices” or in modern language our “jobs” are often titled with the “office of…\[insert job title\]” Another word for pseudo-etymology is “folk etymology” and seems to be fairly common in our culture that looks for connections between various cultures. Unfortunately, KRS-One is attempting to use the connection as weighted evidence for his argument which is often described as employing the “etymological fallacy.” This is the idea that the meaning of a word today might give weight to an interpretation of that word historically. But no—the word officer is not some hidden evidence of how the police officer is the continuation of the slave overseer. The words are not related and do not reveal some historic conspiracy, they just sound similar in modern New York English. **ABOUT RAP REFLECTIONS** *I’m adding a section here on my blog to save some of my thoughts on rap and hip-hop music using th**e tag: [Rap Reflections](https://www.stevemacias.com/tag/rap-reflections/ "https://www.stevemacias.com/tag/rap-reflections/")**. Prior to envisioning myself in Christian ministry my teenage angst was directed towards pursuing a career as a hip-hop DJ. It was eventually my interest in rap music that was used to “trick me” into hearing the sermon that opened my heart to Christ at sixteen-years-old. As a consequence, my mind holds onto a significant cultural catalogue of references, lyrics, and anecdotes that don’t fit with the worldview that I currently hold. As my taste today is more Haydn than hip-hop, more Vivaldi than Master P, *baroque than folk,* etc.* ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/officer-overseer-in-krs-ones-sound-of-da-police-psuedo-etymological-fallacy/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/officer-overseer-in-krs-ones-sound-of-da-police-psuedo-etymological-fallacy/?share=x) - ### Related Posts - [The Naval Officer Trope in Austen’s Persuasion ](https://0.0.0.0/the-naval-officer-trope-in-austens-persuasion/)The portrait of an American naval officer is at the entrance of our church, Lt.… **Categories:** Theology **Tags:** rap reflections --- ### [A Day at Stanford Hospital (Palo Alto, CA) with the Spiritual Care Team](https://0.0.0.0/a-day-at-stanford-hospital-palo-alto-ca-with-the-spiritual-care-team/) **Published:** July 1, 2023 **Author:** Steve Macias **Content:** In the heart of Silicon Valley, amid the bustling city of Stanford, a remarkable journey of service and compassion unfolds every day. [Kafunyi Mwamba](https://stanfordhealthcare.org/for-patients-visitors/spiritual-care-service/our-team/volunteer-coordinator.html "Kafunyi Mwamba"), a recent visitor to[ Saint Paul’s Los Altos](http://saintpauls.net " Saint Paul's Los Altos"), wears multiple hats in the community. He also serves as the Volunteer Coordinator and Palliative Medicine Chaplain at Stanford Hospital. During a visit back in 2020, I was able to witness Kafunyi’s profound commitment to caring for the sick, the suffering, and the dying, and how his role in the spiritual care team has become a testament to the power of compassion and selfless service. ## A Day at Stanford Hospital Serving as the Volunteer Coordinator, he collaborates with a team of compassionate individuals who selflessly give their time and energy to support patients and their families during difficult times. Families from around the world come to Stanford to seek treatments for severe injuries, rare diseases, and other acute illnesses that the specialists and resources here can provide. The volunteers help support the patients and their families during their time in the Silicon Valley. ## Kafunyi’s Journey as a Palliative Medicine Chaplain Beyond his role as the Volunteer Coordinator, Kafunyi finds himself in the profound and tender realm of palliative medicine. As a [Palliative Medicine](https://stanfordhealthcare.org/medical-clinics/palliative-care.html "Palliative Medicine") Chaplain, he walks hand-in-hand with patients facing the challenges of life-limiting illnesses. His presence brings solace and strength to those in need, guiding them through their spiritual and emotional journeys. As the local Anglican minister, I’ve been called to Stanford to pray with people before surgeries or during difficult times. It is important, but difficult role. For people like Kafunyi, the opportunity to serve and care for the sick, the suffering, and the dying is a gift. The staff and volunteers there embody the essence of compassion, offering a compassionate ear and a comforting embrace to those who need it most. Sometime another person to simply hold your hand and prayer is the spiritual support most needed in their most vulnerable moments. Previously, I helped to host a workshop entitled, “What Matters Most: Palliative Care Myths, Misconceptions, and Setting the Record Straight” with Dr. Grant Smith, MD (Palliative Care Physician, Clinical Associate Professor of Medicine at Stanford) ![](http://34.223.225.245/wp-content/uploads/2023/08/Screenshot-2023-08-01-at-113218-PM-792x1024.png)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/a-day-at-stanford-hospital-palo-alto-ca-with-the-spiritual-care-team/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/a-day-at-stanford-hospital-palo-alto-ca-with-the-spiritual-care-team/?share=x) - **Categories:** Social Justice, Theology **Tags:** health --- ### [Attended the 57th General Council of the Reformed Episcopal Church](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/) **Published:** June 12, 2023 **Author:** Steve Macias **Content:** As a presbyter (priest) in the Reformed Episcopal Church, I am also a voting member of the General Council. I recently had the privilege of attending the 57th General Council in historic Charleston, South Carolina. The council, which marked the REC’s first in-person multi-diocese gathering since 2017, was a momentous occasion filled with fellowship, celebration, and spiritual enrichment. The Reformed Episcopal Church General Council is an important assembly where Bishops, clergy, and laity gather to discuss and make decisions regarding the direction, governance, and mission of the denomination within the broader Anglican tradition. ## **A Historic Celebration:** The council held a significant place in our hearts as we celebrated the 150th anniversary of the Reformed Episcopal Church. It was awe-inspiring to reflect on the faithfulness and preservation of our denomination for over a century. We praised God for His guiding hand throughout our history and the opportunity to commemorate this milestone together. With the alphabet soup and various schisms that exist throughout Anglicanism, this long legacy is worth celebrating. ## Vibrant Setting This was my first visit to South Carolina and historic downtown Charleston. The Francis Marion Hotel, where we stayed and held out business meetings served as a comfortable base for our activities. Being within walking distance of the ACNA Cathedral of St. Luke and St. Paul and St. John’s REC allowed us to conveniently explore these historic sites and engage in worship. My wife Sarah was able to join me – which was out out-of-state first trip together (without our kids) in a few years. We got away from the General Council and indulged in the culinary delights of the South at a restaurant called Magnolia’s for mouthwatering fried chicken to their delectable shrimp and grits. Magnolia’s captures the essence of Southern cooking. ![](http://34.223.225.245/wp-content/uploads/2023/06/Screenshot-2023-06-12-at-5.43.46-PM-1016x1024.png)## Meaningful Worship The opening Eucharist service held at the Cathedral of St. Luke and St. Paul set the tone for the entire council. It was a privilege to worship alongside Archbishop Foley Beach, who gave us opening sermon. The mornings of the following days were equally enriching as we joined at St. John’s REC, led by Bishop Willie Hill, for Morning Prayer. These moments of collective worship filled our hearts with a profound sense of unity and purpose. St. John’s used the prayerbook, but was certainly influenced by its black southern culture which exudes a unique vibrancy and soulfulness that is deeply rooted in the rich traditions of gospel music and spiritual expression. The infectious energy of the congregants, the heartfelt call-and-response, rythmic clapping, and the powerful harmonies create an atmosphere of joy, unity, and spiritual connection. The worship experience had another layer of meaning as I considered the history of this church itself. St. John’s was built by slaves for slaves while slaves. They worked as slaves during the day and built this church during their nights. The building currently owned by St. John’s was built as the Anson Street Chapel in 1850 by a group of free and slave black Presbyterians. ## Insightful Sessions The General Council featured remarkable teaching sessions from the Most Rev. Dr. John Fenwick, the Primus of the Free Church of England. Bishop Fenwick’s sessions on the context and vision of Bishop George David Cummins, our founding bishop, were thought-provoking and provided valuable historical on the legacy of the Reformed Episcopal Church. During the mid-19th century, concerns arose within the \[Protestant\] Episcopal Church over issues such as the centralized power of the bishops, the influence of Anglo-Catholic practices, and the lack of attention to biblical authority. Bishop Cummins, a prominent Bishop within the Episcopal Church, became disillusioned with these developments and sought to address these concerns by fostering reform within the church. In 1873, after much prayerful consideration, Bishop Cummins made the difficult decision to leave the \[Protestant\] Episcopal Church and form a new body known as the Reformed Episcopal Church. This was also the subject of several talks by Bishop Fenwick, Primus of the Free Church of England. During which I learned that Cummins was likely influenced by the Old Catholic movement and the Utrecht consecrations that came in response to Vatican I. ![](http://34.223.225.245/wp-content/uploads/2023/06/352275432_3582047392024859_1063275650766915003_n-1024x1024.jpg)## Time for Fellowship One of the highlights of the council was the opportunity to meet in person many of the priest of the REC that I only “knew” online. A harbor cruise dinner on Thursday provided a delightful experience, sailing through Charleston Harbor and past Fort Sumter. General Council also hosted the annual meeting of the the Anglican School Association (ASA), which hosts an annual dinner on the growth and development of Anglican schools. I thoroughly enjoyed being part of this ASA event, as it allowed me to connect with fellow educators, administrators, and supporters who shared my passion for providing a classical education rooted in Christian values. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/attended-the-57th-general-council-of-the-reformed-episcopal-church/?share=x) - ### Related Posts - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… **Categories:** Classical Education, Theology --- ### [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/) **Published:** May 20, 2023 **Author:** Steve Macias **Content:** > While some authors seem to go far towards the substitution of the fathers for the written word of God, others in their abhorrence of that excess have run into the opposite, fancying, as it would seem, that they exalt the Divine oracles just in the same proportion as they disparage the uninspired writers of the Church. The great body of the Church of England adhere to a middle course, and adopt that golden mean, which ascribes to the written Word its paramount authority, from which is no appeal, and yet honours Catholic tradition as the handmaid of the truth. > > – Rev James Endell Tyler From “PRIMITIVE CHRISTIAN WORSHIP” by The Rev James Endell Tyler B.D. (30 Jan. 1789–5 Oct. 1851) – an Anglican minister, historian, theologian, residentiary canon of St Pauls Cathedral and Rector of St Giles in the Fields church. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican-view-of-the-church-fathers/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican-view-of-the-church-fathers/?share=x) - ### Related Posts - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… - [Who Controls the Future of the Anglican Church in North America](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/) In this video, I discuss my perspective on what I believe will shape the… - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… **Categories:** Theology --- ### [Total Victory](https://0.0.0.0/total-victory/) **Published:** May 11, 2023 **Author:** Steve Macias **Content:** Truman addressed the Armed Forces in 1945 with his famous Total Victory radio address: > “The war, to which we have devoted all the resources and all the energy of our country for more than three and a half years, has now produced total victory over all our enemies.” > > Truman delivered this speech on May 8, 1945, following the surrender of Nazi trGermany in World War II. Total Victory. I think of this quote in relation to our current fight for the future of Christendom. The frontlines in our battle for the future are not Twitter, Facebook, or even the New York Times. Where is the front line? **The frontline is pew 1, seat 1 here in my chapel.** **The frontline is row 1, seat 1 here in my classroom.** **The frontline is the set of bistro chairs in from of the neighborhood coffee shop.** **The frontline is the 15-20 mile radius forming a perimeter around my parish.** This is my battlefield and where I will invest my resources – especially my time. ## Geography Matters Over a decade ago, I worked for an assembly candidate’s campaign in Northern California. One of my first roles was to join him at the party convention, which was being held about six hours south of the assembly district’s border. As we were unpacking stickers, brochures, and other materials at our table, an officer with the state party came by to say hello. I told him about the race and how excited I was to have a chance to help flip a closely contested district. As the candidate joined our conversation, the party officer smiled and asked him, “If this race is so close, what the hell are you doing here?” He continued, “There are no voters for the Nth Assembly district here, and if there were — you already have them.” I remember feeling the blood draining from my face and the lump in my throat. He was right. Our battle for Christendom is extremely difficult, and it will require “all the resources” and “all the energy” at the frontline. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/total-victory/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/total-victory/?share=x) - ### Related Posts - [Eucharist Presence Resources](https://0.0.0.0/eucharist-presence-resources/)Understanding how different Christian traditions interpret the Eucharist (or Lord’s Supper) is a task that… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… **Categories:** Theology --- ### [Criss-Crossing the Lug Nuts: A Balanced Approach to Moralistic vs. Christocentric Preaching](https://0.0.0.0/criss-crossing-the-lug-nuts-a-balanced-approach-to-moralistic-vs-christocentric-preaching/) **Published:** April 29, 2023 **Author:** Steve Macias **Content:** At the gym we go to, the workouts are categorized into Endurance (longer cardio, more but lighter reps), Power (short bursts like sprints and plyometric exercises), and Strength (inclined runs, heavier weights). This categorization adds variety to our routine and gives some muscles rest days while cycling through different parts of the body. Some days are ESP and combine a bit of each. I use a similar approach in my classroom teaching. New material is introduced on strength days (chunks of new reading, example problems worked together, new visuals or songs). Review days are like endurance days, when students quickly recall materials they can “already lift.” And then I test them for “power” by having them perform speed drills, recall memorized material, and take timed tests. Now, I’m thinking of incorporating this approach into my chapel teaching routine, not just on technique but also on content. I challenge their endurance with the longest chapel talks on the west coast, but I’m considering addressing the perennial preaching struggle regarding moralistic vs. Christocentric preaching. I like the idea of preaching a balanced set of emphases, like the criss-cross pattern of tightening lug nuts. I currently preach six days a week, with Sundays attached to the lectionary and limited in overlap to my five other sermons. One of these sermons is for the whole school plus parents, providing an opportunity to review the week and share with parents for edifying conversations, demonstrating value/orthodoxy to school parents, or even evangelism. The other four sermons are for lower and upper school. Sometimes, my teaching is topical, often informed by the calendar, such as Lent or Christmas. Other times, I work through a book in a chapel series. Currently, I’m planning for the Fall and want to emphasize three areas: Christian character education (What/How does a Christian obey), Christian worldview (What/How does a Christian believe), and Christian worship (What/How does a Christian love). For Christian character education, I’ll emphasize service, character traits, manners, and spiritual formation, as well as self-regulation. For Christian worldview, I’ll use Bible memory, expository lessons, and catechism work, as well as self-assessment. And for Christian worship, I’ll teach hymns, psalms, and postures of prayer, use biblical and historical examples/narratives about compassion and empathy, emphasize confession through prayer and journaling, and promote self-awareness. In a foggy mental model, I imagine some sort of cycle of Believe, Obey, Love days for Chapel. A Believe day would introduce content such as a section of scripture, a catechism question, or a sermon. An Obey day would introduce character lessons, life skills, habit formation, or practical advice, similar to Adventures in Odyssey or the ATI Character Sketches. And a Love day would incorporate music, ritual, or silence, inviting students to write down thoughts, share prayer, or lead a song. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/criss-crossing-the-lug-nuts-a-balanced-approach-to-moralistic-vs-christocentric-preaching/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/criss-crossing-the-lug-nuts-a-balanced-approach-to-moralistic-vs-christocentric-preaching/?share=x) - **Categories:** Classical Education, Theology --- ### [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/) **Published:** March 4, 2023 **Author:** Steve Macias **Content:** In response to a recent message, I typed out what I thought would be helpful distinctions of historic Anglican “brands.” Brands is the wrong word, but I don’t know exactly how to describe the variety of intellectual schools within our tradition. Overall, I find these labels unhelpful, yet they continue to be used. I find it more important to find a bishop you can obey with your whole conscience and serve in a church where you are using your gifts – which may cause you to dip a toe in more than one camp during various seasons of your life and ministry. I have intentionally chosen to ignore (or try to explain) the “Affirming” or “Convergence/Three-Streams” brands here: ## Anglo-Papist Taking primary cues from post-tridentine Rome (Catholic Ordinariate, Ritualists) e.g. Gregory Dix, Henry Manning, Ronald Knox, Cardinal Newman, Bishop Lopes, Mariolatry, Eucharistic adoration. ## Anglo-Catholic Pairing Pre-Reformation Ritual/Ceremony to Prayerbook Liturgy (Missal Anglicans and 2nd Gen. Oxford Mov.,) Real Presence and Frequent Communion, 7 Sacraments, 7 Ecumenical Councils. Look to the 1549 BCP. e.g. Arthur Tooth & SSC, Bishop Grafton, Chausables, Incense, G3 Churches of the Continuum. ## High Church Typically Erastian; Favors Sarum/English-Use in Ceremonial and conformity to the 1662 BCP/Formularies. Often Associated with Abp. Laud, Charles I, and original Oxford leaders (Pusey, John Keble) and later in Percy Deamer, Ralph Vaughn Williams, Warham Guild, ## Low Church Following the Reformed Prayerbook of 1552/1559 in their Edwardian sense. Opposed to eucharistic ceremonial customs (chasubles, incense, surplices). Associated with Northside celebration and Evangelical theology (Reformed/Calvinistic tendencies) in their interpretation of the 39 Articles. E.g. Abp. Matthew Parker, Charles Simeon, JC Ryle, JI Packer ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/confusing-anglican-labels/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/confusing-anglican-labels/?share=x) - ### Related Posts - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… **Categories:** Theology **Tags:** Anglican --- ### [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/) **Published:** February 27, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: nn**Title:** Solus Christus – Christ Alone – Satan’s Temptation of Christ n**Speaker:** Rev. Steven Macias n**Broadcaster:** Saint Paul’s Anglican Church n**Event:** Sunday Service n**Date:** 2/26/2023 n**Bible:** Matthew 4:1-9 n**Length:** 44 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/?share=x) - ### Related Posts - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality --- ### [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/) **Published:** February 26, 2023 **Author:** Steve Macias **Content:** ## Christ Alone – Solus Christus - “For the devil would not have assailed thee, unless he had seen thee brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjoyment of great dignity.” – St John Chrysostom - “Whereby doubtless he received more abundant spiritual strength from God. Forty days and forty nights – As did Moses, the giver of the law, and Elijah, the great restorer of it.” – John Wesley ## **Christ For Us – Christus Pro Nobis** - Who shall not live? Man. - “And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.” Deut. 8:2-3 - “….tribulations and grievous vexations of body or of mind are not ever signs of God’s displeasure against the sufferer; neither yet does it follow that God has cast away the care of his creatures, because he permits them to be molested and vexed for a time.” ­– John Knox - “This is how our Father brings us to maturity, by placing devils and satans and accusers and dangers in our way. He does not intend evil. He intends it for our good. He intends it to strengthen our hands for war, so that we grow in faith and hope in God.” – Peter Leithart ## **Christ the King – Christus Rex** - “Before the coming of Christ, Satan controlled the nations. But now his death-grip has been shattered by the gospel, as the good news of the Kingdom has spread throughout the world.” – David Chilton - Jesus conquers Satan: Leads us not into temptation, but delivers us from evil. - John Piper: “if he triumphs, he and all his people go safely into the promised land.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/?share=x) - ### Related Posts - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Theology --- ### [Christ's Death March to Jerusalem and to the Cross](https://0.0.0.0/christs-death-march-to-jerusalem-and-to-the-cross/) **Published:** February 20, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: nn**Title:** Christ’s Death March to Jerusalem and to the Cross n**Speaker:** Rev. Steven Macias n**Broadcaster:** Saint Paul’s Anglican Church n**Event:** Sunday Service n**Date:** 2/19/2023 n**Bible:** Luke 18:31-34 n**Length:** 44 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/christs-death-march-to-jerusalem-and-to-the-cross/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/christs-death-march-to-jerusalem-and-to-the-cross/?share=x) - ### Related Posts - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality --- ### [An Incorruptible Crown - Serious Winning by the Power of the Resurrection](https://0.0.0.0/an-incorruptible-crown-serious-winning-by-the-power-of-the-resurrection/) **Published:** February 6, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: nn**Title:** An Incorruptible Crown – Serious Winning by the Power of the Resurrection n**Speaker:** Rev. Steven Macias n**Broadcaster:** Saint Paul’s Anglican Church n**Event:** Sunday Service n**Date:** 2/5/2023 n**Bible:** 1 Corinthians 9:25; Revelation 5:10 n**Length:** 41 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/an-incorruptible-crown-serious-winning-by-the-power-of-the-resurrection/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/an-incorruptible-crown-serious-winning-by-the-power-of-the-resurrection/?share=x) - **Categories:** Religion & Spirituality --- ### [Jesus turns Water into Wine: Marriage on the Third Day and the New Creation](https://0.0.0.0/jesus-turns-water-into-wine-marriage-on-the-third-day-and-the-new-creation/) **Published:** January 23, 2023 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: nn**Title:** Jesus turns Water into Wine: Marriage on the Third Day and the New Creation n**Speaker:** Rev. Steven Macias n**Broadcaster:** Saint Paul’s Anglican Church n**Event:** Sunday Service n**Date:** 1/22/2023 n**Bible:** John 2:1-11; Matthew 12:50 n**Length:** 32 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/jesus-turns-water-into-wine-marriage-on-the-third-day-and-the-new-creation/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/jesus-turns-water-into-wine-marriage-on-the-third-day-and-the-new-creation/?share=x) - ### Related Posts - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Mankind in Adam is dead & Mankind in Jesus is Born Again](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Did Jesus Change the Sabbath?](https://0.0.0.0/did-jesus-change-the-sabbath/)The question of Sabbath observance—whether Christians are bound to Saturday or Sunday worship—often sparks thoughtful… **Categories:** Religion & Spirituality --- ### [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/) **Published:** December 19, 2022 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: nn**Title:** Who is St. John the Baptist? Three “I Am” Phrases from St. John the Baptist n**Speaker:** Rev. Steven Macias n**Broadcaster:** Saint Paul’s Anglican Church n**Event:** Sunday Service n**Date:** 12/18/2022 n**Bible:** John 1:19-23; Isaiah 40:3 n**Length:** 41 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/?share=x) - ### Related Posts - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/)I spoke for less than 20 minutes on milestones for Christian high school graduates using… - [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/)Last week, My parish (St. Paul’s Anglican Church in Los Altos) had the joy of… **Categories:** Religion & Spirituality --- ### [39 Articles: Ecumenical or Confessional?](https://0.0.0.0/39-articles-ecumenical-or-confessional/) **Published:** November 26, 2022 **Author:** Steve Macias **Content:** From Catechesis at Saint Paul’s on Sunday, Nov. 27, 2022. Page numbers are from Kindle edition, not the print book. Quotes from Chapter 6 of The Thirty-nine Articles: Their Place and Use Today by Prof J I Packer and R T Beckwith. [Link: https://amzn.to/3VdalJ6](https://amzn.to/3VdalJ6) “If confessing the faith is a Christian duty, the Creeds are a Biblical and ecumenically-acceptable way of carrying it out.” “…the Articles are common to almost all the Anglican churches, and are one of the strongest link between those churches and continental Protestantism…” “To play down our Reformation heritage is to ignore reality and to be untrue to history… ” The Articles predate: - “the scientific revolution” - “historical approach to the Bible” - “Anglo-Catholicism” “It is the Holy Spirit who enables a man to understand Scripture…” “visible and invisible, but is not two churches” “The smallest unit of the Church is the Christian family and the next size is the local congregation…” “The name ‘priest for presbyters was retained at the Reformation only because it is etymologically short form of ‘presbyter’, not in a sacrificial sense.” (6.1.12) “…the presbyter has an office of authority (shown both by his title, which means ‘senior man’ and by the references to presbyters ‘ruling’).” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/39-articles-ecumenical-or-confessional/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/39-articles-ecumenical-or-confessional/?share=x) - ### Related Posts - [Study Guide: A Use for the 39 Articles](https://0.0.0.0/study-guide-a-use-for-the-39-articles/)"One's sacramental theology expresses one's doctrine of God and man, creation and redemption, sin and… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… **Categories:** Theology --- ### [Study Guide: A Use for the 39 Articles](https://0.0.0.0/study-guide-a-use-for-the-39-articles/) **Published:** November 19, 2022 **Author:** Steve Macias **Excerpt:** "One's sacramental theology expresses one's doctrine of God and man, creation and redemption, sin and grace, the work of Christ and of the Holy Spirit... it is in truth the roof of one's theological house..." (pg. 91) **Content:** From Catechesis at Saint Paul’s on Sunday, Nov. 20, 2022. Page numbers are from Kindle edition, not the print book. Quotes from Chapter 5 of The Thirty-nine Articles: Their Place and Use Today by Prof J I Packer and R T Beckwith. [Link: https://amzn.to/3VdalJ6](https://amzn.to/3VdalJ6) **I. Assimilation** “Am I then casting the Articles in a rescuer’s role? Yes, I am.” (pg. 82, Kindle) “…Dated form does not devalue classic substance, and classic substance it is this that we need to assimilate today.” “By starting with these fundamentals, however, the Articles show that if they are not stated right, then everything else is bound to be stated wrong, just because it depends on them.” (pg. 84) “Article 8 lays it down that the reason why the three classic creeds should be accepted is not the church’s say-so, but the fact that Scripture proves them true.” (pg. 84) “So here is the heart of the gospel as Anglicans do and should understand it: hell-deserving sinners are forgiven, accepted, and finally saved, by grace through faith in Jesus Christ the crucified and risen sin-bearer…” (pg. 85) “The gospel heightens individuality but negates individualism, by stressing that the believers’ new identity is corporate.” (pg. 85) I**I. Application** Kerygmatic (from the Greek for proclamation) – “evangelical in content and evangelistic in purpose.” “…clarifying the gospel was their main aim and their supreme achievement.” (pg. 88) “No church can be healthy that majors in minors and forgets what really is fundamental.” (pg. 88) “It lays down the rails for thinking to run on, and condemns by anticipation any future views that go off these rails.” (pg 89.) “One’s sacramental theology expresses one’s doctrine of God and man, creation and redemption, sin and grace, the work of Christ and of the Holy Spirit… it is in truth the roof of one’s theological house…” (pg. 91) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/study-guide-a-use-for-the-39-articles/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/study-guide-a-use-for-the-39-articles/?share=x) - ### Related Posts - [39 Articles: Ecumenical or Confessional?](https://0.0.0.0/39-articles-ecumenical-or-confessional/)From Catechesis at Saint Paul’s on Sunday, Nov. 27, 2022. Page numbers are from Kindle… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… **Categories:** Theology --- ### [The Armor of God in the Old Testament](https://0.0.0.0/the-armor-of-god-in-the-old-testament/) **Published:** November 6, 2022 **Author:** Steve Macias **Content:** A new MP3 sermon from [Saint Paul’s Anglican Church](https://www.sermonaudio.com/source_detail.asp?sourceid=saintpauls) is now available on SermonAudio with the following details: nn**Title:** The Armor of God in the Old Testament n**Speaker:** Rev. Steven Macias n**Broadcaster:** Saint Paul’s Anglican Church n**Event:** Sunday Service n**Date:** 11/6/2022 n**Bible:** Ephesians 6 n**Length:** 47 min. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-armor-of-god-in-the-old-testament/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-armor-of-god-in-the-old-testament/?share=x) - ### Related Posts - [How is God called Father?](https://0.0.0.0/how-is-god-called-father/)Our most basic statement of faith, the Apostles’ Creed sets forth the essential truths about… - [Transfiguration: Christ as the Greater Moses](https://0.0.0.0/transfiguration-christ-as-the-greater-moses/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Slaves to Christ or Slaves to Judgement](https://0.0.0.0/slaves-to-christ-or-slaves-to-judgement/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Religion & Spirituality --- ### [Abraham Kuyper - Calvinism and the Transformation of Culture - Biography and Impact](https://0.0.0.0/abraham-kuyper-calvinism-and-the-transformation-of-culture-biography-and-impact/) **Published:** July 12, 2022 **Author:** Steve Macias **Content:** Abraham Kuyper (1837-1920) dominated the religious and political life of the Netherlands for nearly half a century, and his ideas continue to inspire an international school of thought. A prolific intellectual and theologian, he founded the Free University in Amsterdam and was instrumental in the development of Neo-Calvinism. He was also an active politician, serving as a member of Parliament in the Netherlands beginning in 1874 and serving as Prime Minister from 1901 to 1905. His passion was to faithfully understand and engage culture through a Christian worldview. The most famous example is his articulation of the doctrine of common grace. His work has influenced countless others, including Francis Schaeffer, Cornelius Van Til, and Alvin Plantinga. Talked delivered at the Anglican Way Institute Conference on Christ and Culture hosted by Church of the Holy Communion in Dallas, Texas. Church of the Holy Communion is a member of the Reformed Episcopal Church, Anglican Church in North America, and is the Cathedral of the Diocese of Mid-America and is led by Bishop Ray Sutton. The Anglican Way Institute’s Summer Conference employs Anglican worship, prayer, teaching, practical instruction, and fellowship as they seek to form the essentials of the Anglican Way of serving Christ amongst the next generation of Christian leaders. Back in 2018, I blogged about the connection between Anglicanism and Kuyper here: > [Contours of the Kuyperian Tradition](https://kuyperian.com/contours-kuyperian-tradition/) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/abraham-kuyper-calvinism-and-the-transformation-of-culture-biography-and-impact/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/abraham-kuyper-calvinism-and-the-transformation-of-culture-biography-and-impact/?share=x) - ### Related Posts - [Transformation by Worship (Through New Eyes)](https://0.0.0.0/transformation-by-worship-through-new-eyes/)https://youtu.be/2DS8sYtpT5k Through New Eyes, Chapters 11-13Book Link: http://34.223.225.245/wp-content/uploads/2021/04/TNE-Transformation.pdf Study Guide: https://docs.google.com/document/d/1xn1\_vsdko90OH6A6qhfgzEsIr4Fy7ccFHYN6CvmFqCs/edit?usp=sharing The Process of Transformation… - [When Teachers Don’t Matter - The Changing Culture of American Colleges](https://0.0.0.0/when-teachers-dont-matter-the-changing-culture-of-american-colleges/)In a recent First Things article, Mark Bauerlein reflects on how the relationship between students and teachers… **Categories:** Theology, Video --- ### [Family Photos April 2022](https://0.0.0.0/family-photos-april-2022/) **Published:** April 23, 2022 **Author:** Steve Macias **Content:** ![](https://www.stevemacias.com/wp-content/uploads/2022/04/55ce9f2e-f0e4-48c9-a979-fa0dce2f45c8-819x1024.jpg)![](https://www.stevemacias.com/wp-content/uploads/2022/04/b75ab829-1268-44f7-af6b-8c2827ab3e52-819x1024.jpg)![](https://www.stevemacias.com/wp-content/uploads/2022/04/d3e88e80-fdad-40bf-a654-56dfd3bb263d-1024x819.jpg)![](https://www.stevemacias.com/wp-content/uploads/2022/04/d67e7fe7-edbb-496b-acec-2af27dc939fe_original-819x1024.jpg)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/family-photos-april-2022/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/family-photos-april-2022/?share=x) - **Categories:** Uncategorized --- ### [Books for Starter Anglicans](https://0.0.0.0/books-for-starter-anglicans/) **Published:** March 11, 2022 **Author:** Steve Macias **Content:** Recently, a parishioner requested a book table which got me thinking about what to include. Here’s what I decided to buy for our Parish Book Table: **Knowing God, JI Packer ([Affiliate link](https://amzn.to/3pUXI8k))** **Outline of an Anglican Life, Tarsitano** **Signed Sealed and Delivered, Sutton** **Monkhood of All Believers, Peters ([Affiliate link](https://amzn.to/3I6CJW2 "https://amzn.to/3I6CJW2"))** Although the institution of monasticism has existed in the Christian church since the first century, it is often misunderstood. Greg Peters, an expert in monastic studies, reintroduces historic monasticism to the Protestant church, articulating a monastic spirituality for all believers. As Peters explains, what we have known as monasticism for the past 1,500 years is actually a modified version of the earliest monastic life, which was not necessarily characterized by poverty, chastity, and obedience but rather by one’s single-minded focus on God–a single-mindedness rooted in one’s baptismal vows and the priesthood of all believers. Peters argues that all monks are Christians, *but all Christians are also monks*. To be a monk, one must first and foremost be singled-minded toward God. This book presents a theology of monasticism for the whole church, offering a vision of Christian spirituality that brings together important elements of history and practice. The author connects monasticism to movements in contemporary spiritual formation, helping readers understand how monastic practices can be a resource for exploring a robust spiritual life. **Holiness, JC Ryle ([Affiliate link](https://amzn.to/3MCqZhA "https://amzn.to/3MCqZhA"))** **On the Incarnation, St. Athanasius ([Affiliate link](https://amzn.to/3vYEiDa))** By any standard, this is a classic of Christian theology. Composed by St Athanasius in the fourth century, it expounds with simplicity the theological vision defended at the councils of Nicaea and Constantinople: that the Son of God himself became “fully human, so that we might become god.” Its influence on all Christian theology thereafter, East and West, ensures its place as one of the few “must read” books for all who want to know more about the Christian faith. **Simply Christian, NT Wright ([Affiliate link](https://amzn.to/3KA2AYf))** For two thousand years, Christianity has claimed to answer the mystery of human existence. Renowned biblical scholar and Anglican bishop N. T. Wright—the award-winning author *Newsweek* hails as “the world’s leading New Testament scholar”—argues that the Christian faith still holds the answers today. Like C. S. Lewis did in his classic *Mere Christianity,* Wright makes the case for Christian faith for modern readers, whether you are a believer, an agnostic, schooled in a different spiritual tradition, or are a skeptical atheist suspicious of organized religion. Using clear, simple language to convey a profound message, he walks you through the Christian faith step-by-step and question by question, and reveals how basic inquiries such as Why is justice fair? Why are so many people pursuing spirituality? Why do we crave relationship? And why is beauty so beautiful? take us into the mystery of God and his plan for us and leave believers with a reason for renewed faith. **Abolition of Man, Lewis ([Affiliate link](https://amzn.to/3KDDTu8))** In the classic *The Abolition of Man*, C.S. Lewis, the most important Christian writer of the 20th century, sets out to persuade his audience of the importance and relevance of universal values such as courage and honor in contemporary society. Both astonishing and prophetic, *The Abolition of Man* is one of the most debated of Lewis’s extraordinary works. *National Review* chose it as number seven on their “100 Best Nonfiction Books of the Twentieth Century.” **Apology of the Church of England, Jewel ([Affiliate link](https://amzn.to/3vYEMsY "https://amzn.to/3vYEMsY"))** John Jewel (1522-1571), Bishop of Salisbury, stands as one of the leading architects and perhaps the staunchest defender of the Protestant Church of England. Writing in 1562 when the Elizabethan church was yet young and fragile, and menaced by Catholic foes at home and abroad, Jewel proudly proclaimed the independence of the English church from Roman rule, and the deep catholicity of its reformation.Appealing throughout to the testimonies of the Church Fathers, Jewel made a powerful case that the Protestants were not heretics or innovators, but genuine reformers, restoring the church to the purity of apostolic practice and proclaiming anew the “faith once delivered to the saints.” Along the way, he refutes common misunderstandings or caricatures of Protestant teaching, and takes the offensive against what he sees as the tyrannical power of the medieval papacy.The result is a ringing defense of the English Reformation that became an instant classic, integral to the theological self-understanding of the Church of England and to the Anglican Communion that later developed from it. It remains essential reading today for Anglicans—or any English-speaking Protestants—seeking to better understand and articulate their relation to the church’s biblical roots, catholic tradition, and sixteenth-century renewal. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/books-for-starter-anglicans/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/books-for-starter-anglicans/?share=x) - ### Related Posts - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… - [Anglicans and Immersion Baptism](https://0.0.0.0/anglicans-and-immersion-baptism/)Over the past few weeks, it has been my great joy to administer the sacrament… **Categories:** Uncategorized --- ### [The Prayerbook as the Basis for a Unified Christendom](https://0.0.0.0/the-prayerbook-as-the-basis-for-a-unified-christendom/) **Published:** March 2, 2022 **Author:** Steve Macias **Content:** In 1861, Bishop Cummins delivered a sermon in Philadelphia, in behalf of the Bishop White Prayer Book Society, and in 1867, after he had been consecrated to the Episcopate, as Assistant Bishop of Kentucky, he preached before the Convention of that Diocese that same sermon, rewritten, with additional matter. > “Again, we claim this high position for the Prayer Book because it is committed to no human system of theology, but is broad enough and comprehensive enough to embrace men who differ widely in their interpretations and definitions of Scriptural truth. > > It is indeed a peculiar glory of the Prayer Book that it is marked by the “elastic tenderness of a nurse who takes into account the varying temperaments and dispositions of children;” not by the rigid precision of an imperious taskmaster, who would prostrate into a procrustean bed all the varieties of human feeling and human conscience. It bears upon its very fore-front Augustine’s motto, “In essentials, unity; in non-essentials, liberty; in all things, charity.” They who framed the liturgy recognized the truth that their work was not for a day, but for all time; not for a nation or a denomination, but for a great Catholic Church, which, in God’s good time, might be co-extensive with the earth. > > Hence, they were careful that its doctrinal teachings should be set forth only as the Bible sets them forth, and as they were embodied in ancient creeds and liturgies, purified from all the errors which were the growth of a later and darker age. They called no man master on earth; they followed not Augustine, nor Luther, nor Calvin, but Christ and His Apostles. Hence the theology of the Prayer Book is not the confession of Augsburg, nor that of the Synod of Dort, nor yet of the Westminster Assembly. It is not Lutheranism, nor Calvinism, nor Arminianism; but better than all, it embraces all that is precious and of vital truth in each of these systems, yet committing itself to none; and a disciple of each of these schools may find in it that which gives “rest to his soul.” > > Does the follower of Calvin find the doctrine of election a “doctrine full of sweet, pleasant, and unspeakable comfort to the soul of a godly person?” So teaches the seventeenth article of religion of the Prayer Book. Does the Arminian hold nothing to be more vital and essential than the doctrine of the free, unlimited, unrestricted offer of salvation to all mankind? He finds it running like a silver thread through all the texture of these beauteous garments of the Bride of Christ. Does the Wesleyan regard it as the blessed privilege of a child of God to know God as a reconciled father, who, in Christ, has put away his sins, and given him joy and peace in believing? Where else is such a truth so fully recognized as in those seraphic strains of devotion which lift the soul into holy communion with God, and cause it to realize its acceptance in the beloved? Does the Lutheran place a high value upon the worthy partaking of the Sacrament of Christ’s body and blood? Surely, the lofty, glowing language of the communion office is fitted to meet the deepest longings of the soul, as it feeds on Christ in the heart by faith with thanksgiving. > > Are not these facts evidence that the system of the Prayer Book is the system of the *Bible*? This is the boast, this is the honor of our Church. Let her willingly submit to the ignorant reproach that men of every creed can find in her something to favor their views, whilst she shares this reproach with the Word of God. It is this fact which fits her for universality; in this fact is found her chief power.” > > > Bishop Cummin’s Sermon in Defence of the Prayer Book. Source and Full sermon text: ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-prayerbook-as-the-basis-for-a-unified-christendom/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-prayerbook-as-the-basis-for-a-unified-christendom/?share=x) - ### Related Posts - [Prayerbook Asceticism](https://0.0.0.0/prayerbook-asceticism/)The Anglican Book of Common Prayer reintroduces a monastic identity to the Church in England… - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Prayer of Humble Access](https://0.0.0.0/prayer-of-humble-access/)The historic prayer book of the Anglican Communion, "The Book of Common Prayer," includes some… **Categories:** Theology --- ### ["Tomorrow" in memoriam Dr. Gary North](https://0.0.0.0/tomorrow-in-memoriam-dr-gary-north/) **Published:** February 26, 2022 **Author:** Steve Macias **Content:** Tomorrow. For years I would ask Dr. North a question and he would simply reply “Tomorrow” – which meant he was going to think it over and give me a full answer the next day. He encouraged me, challenged me, and even berated me from time to time. In times of mental darkness, Dr. North had the ability to set me straight and refill my soul with hope. His “by 20-30-40” remains an essential part of my “adult metrics.” ([link](https://www.garynorth.com/public/15633.cfm "https://www.garynorth.com/public/15633.cfm") “Three Milestones”) Years ago, when I was lamenting the hurdles of church bureaucracy and my sense of calling in the Anglican world, Dr. North told me to just get started: to post my work, my sermons, etc., and to “do an end-run” on the “gatekeepers.” In Dr. North’s view, the preaching pastor has to open himself up to criticism. Term papers and “Canons to the Ordinary” were insufficient. The proof of call is found in the process of doing the work. Put yourself out there and let the calling come. In his typical terse and to-the-point way of speaking, he wrote: “There is a reason why the vast majority of preachers never put their sermons on YouTube. The reason is simple: they are mediocre preachers, and they know it.” I’m still a mediocre preacher, but Dr. North gifted me a long view of my calling. (Strangely enough, when I was interviewed for my current role as Rector at St. Paul’s they remarked, “we’ve watched your sermons online.”) When I was close to giving up, He reminded me that I hadn’t yet started: “So, what if it takes 25 years?” He wrote, “Wear a black robe and a flip-back collar. Build the church. Bide your time.” Dr. North has gone to be with the Lord and to his eternal reward. No more “tomorrow emails” for me. St. James teaches, “Whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away.” Dr. North’s life was an example of vapor turning to steam. Day after day he chugged along like a train of a man pulling us along the tracks of life. Producing a seemingly endless supply of articles, books, and videos. We don’t know what will happen tomorrow, but what we **DO** today will certainly transform how we encounter tomorrow. **Full Obituary of Dr. Gary North:** When Gary Kilgore North passed away on February 24, 2022, at the age of 80, he left behind a massive storehouse of Christian scholarship without parallel in the modern church. For nearly fifty-five straight and solid years he applied himself as a craftsman with single-mind devotion to researching, writing, and speaking about God’s world from the perspective of God’s Word. While he lived his work benefited his large readership around the world. For generations to come it will be of great use to the Church of his Lord Jesus Christ. Read More [here](https://www.garynorth.com/public/23334.cfm "https://www.garynorth.com/public/23334.cfm"). ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/tomorrow-in-memoriam-dr-gary-north/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/tomorrow-in-memoriam-dr-gary-north/?share=x) - ### Related Posts - [Who Controls the Future of the Anglican Church in North America](https://0.0.0.0/who-controls-the-future-of-the-anglican-church-in-north-america/) In this video, I discuss my perspective on what I believe will shape the… - [Why I left the ACNA (Anglican Church in North America)](https://0.0.0.0/why-i-left-the-acna-anglican-church-in-north-america/)In this post, I reflect on my journey through the Anglican Church in North America… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Theology --- ### [RNS Quotes: On Indian Christian Persecution](https://0.0.0.0/rns-quotes-on-indian-christian-persecution/) **Published:** February 23, 2022 **Author:** Steve Macias **Content:** A [press release](https://religionnews.com/2022/03/02/californian-clergy-coalition-prays-and-speaks-for-persecuted-indian-christians/?fbclid=IwAR2RGme6HcxvC5iQXsqoiVbx29pqVFJXQ0y-rw84mG8uT28fJUKSEgHd3Hw "https://religionnews.com/2022/03/02/californian-clergy-coalition-prays-and-speaks-for-persecuted-indian-christians/?fbclid=IwAR2RGme6HcxvC5iQXsqoiVbx29pqVFJXQ0y-rw84mG8uT28fJUKSEgHd3Hw") published in the Religious News Service (RNS) entitled, “Californian clergy coalition prays and speaks for persecuted Indian Christians” quotes me with the following: > “The great moral evil that will be remembered in the year 2022 is the persecution of the millions of Christians in India,” declared Fr. Steve Macias, a priest in the Reformed Episcopal Church, as he joined fellow clergy-members to raise awareness about the escalating persecution of Indian Christians. “The religious persecution that many Christians refuse to look at, refuse to pay attention to, refuse to stand up for, refuse to be advocates for.” > “There is a difference between a Christian in the United States and a Christian in India,” said Macias. “We have the use of our freedom to advocate for those who have no voice. We have the use of our freedom to speak for those who are silenced by violence, by economic oppression, by political movements that would like to see them either not worship or not live in their nation.” > He continued: “The reason why I am here today is because what we are recognizing is a great evil: the persecution of religious minorities, specifically the Christians who are being attacked, and mobbed, beaten, and robbed because of their religious affiliation. We have a responsibility to contend against such evil…. Not only are we to see it, recognize it, hear it, but we are to make no peace with oppression. Make no peace. As a Christian, I pray this wholeheartedly: make no peace with oppression, make no peace with those who hold the idea that Hindu is the faith of all people, make no peace with those who say that their political nationalism must be oppressive towards all people, make no peace with the oppression that says we cannot fully express who we are.” > > Link: Video of the February 22nd event is also available here: ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/rns-quotes-on-indian-christian-persecution/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/rns-quotes-on-indian-christian-persecution/?share=x) - ### Related Posts - [Outline of the Christian Life](https://0.0.0.0/outline-of-the-christian-life/)Join our online group: https://saintpauls.churchcenter.com/groups/seasonal-classes/sunday-catechesis REC Episcopal Recorder #2032 Outline of An Anglican Life by… - [Persecution of Christians in India (Zoom Discussion)](https://0.0.0.0/hindutva/)On Tuesday, February 23rd, I'll be presenting on "Hindutva" as part of an online Zoom… - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… **Categories:** Social Justice --- ### [Recap of Ministry for 2021](https://0.0.0.0/recap-of-ministry-for-2021/) **Published:** December 28, 2021 **Author:** Steve Macias **Content:** These are some highlights of my ministry activity for 2021 – feel free to ask questions in the comments. I currently serve as the Rector of Saint Paul’s Anglican Church and Headmaster of Canterbury School and below are some of my extra opportunities in addition to my typical duties leading daily chapel and weekly services. ## January Visited Christ the King (REC) in Grover Beach, CA to preach and celebrate Holy Communion for Christmas II. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-3.26.26-PM-1024x647.png)Blessing the Church Doors for Epiphany, an old tradition that the Canterbury students love to participate in. ![Epiphany Blessing Anglican](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-3.33.11-PM-1024x634.png)Blessing the Church Doors at Saint Paul’s Los Altos for EpiphanyRecorded a Lecture entitled “Monks and Monasticism in the Anglican Tradition” based on some work I’ve been doing at [Cranmer Theological House](http://www.cranmerhouse.org/). ## February Fr. James and I held St. Paul’s first off-site Ash Wednesday at “St. Arbucks” in a nearby shopping center which required more Spanish than I expected – “pues polvo eres, y al polvo volverás.” ![](http://34.223.225.245/wp-content/uploads/2021/12/Ash-Wednesday-966x1024.jpeg)Had a virtual lunch with [The Gospel Coalition](https://www.thegospelcoalition.org/church/saint-pauls-anglican-church-los-altos/) (TGC) South Bay Area Pastors Network. Praying together as we all pastor through COVIDtide. ![Had a virtual lunch with "The Gospel Coalition" (TGC) South Bay Area Pastors Network. Praying together as we all pastor through COVIDtide.](http://34.223.225.245/wp-content/uploads/2021/12/TGC--1024x780.jpeg)## March Helped lead a mass in my hometown of West Sacramento at a Baptist Church (where my younger sister was Baptized!) It remains one of my goals to help establish an Anglican presence in the Sacramento Area. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-4.07.34-PM-1021x1024.png)We hosted a Choral Evensong at [Saint Paul’s Anglican Church – Los Altos](https://www.facebook.com/StPaulsLosAltos/?__cft__[0]=AZUB3uY2dEsG9euNfAK-xr9sXWuH4du8x7hId93RW769cMR_7RDbris1p56Ih20uQ7aE6Yw3S744fHdeHNN220QwdzfOSvwN05GBpqsXUdS8y7FbGUVAp0EJWdI7MhtQwToWe4aDjifWqLLReJLT589_&__tn__=kK-R) with the Choristers from [St. Andrew’s Academy](https://www.facebook.com/saintandrewsacademy/?__cft__[0]=AZUB3uY2dEsG9euNfAK-xr9sXWuH4du8x7hId93RW769cMR_7RDbris1p56Ih20uQ7aE6Yw3S744fHdeHNN220QwdzfOSvwN05GBpqsXUdS8y7FbGUVAp0EJWdI7MhtQwToWe4aDjifWqLLReJLT589_&__tn__=kK-R) and [Canterbury Christian School](https://www.facebook.com/CanterburyChristian/?__cft__[0]=AZUB3uY2dEsG9euNfAK-xr9sXWuH4du8x7hId93RW769cMR_7RDbris1p56Ih20uQ7aE6Yw3S744fHdeHNN220QwdzfOSvwN05GBpqsXUdS8y7FbGUVAp0EJWdI7MhtQwToWe4aDjifWqLLReJLT589_&__tn__=kK-R). > [View this post on Instagram](https://www.instagram.com/p/CMprhpjBu_-/?utm_source=ig_embed&utm_campaign=loading)[A post shared by Steve Macias (@stevemacias)](https://www.instagram.com/p/CMprhpjBu_-/?utm_source=ig_embed&utm_campaign=loading) ## April My daughter Lucy was our all-star egg finder at our Church’s Easter egg hunt. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-4.25.18-PM-1024x992.png)I’m grateful for an all-star altar guild that loves our church inside and out! ![](http://34.223.225.245/wp-content/uploads/2021/12/palm-sunday-819x1024.jpeg)During my vacation following Easter, I took “The California Motorcyclist Safety Program Motorcyclist Training Course” and bought a motorcycle. Did you know the Anglican Priest John Wesley rode enough miles on horseback to circle the earth 10 times? I’ve now driven hundreds of miles on my new-to-me “steel horse” going back and forth to celebrate communion and our priestly functions at our other churches. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-4.15.58-PM-1024x1021.png)We also had Jeff Williamson, High School Principal at The King’s Academy, and twenty of his students join us at Canterbury in April for chapel and some service projects. Always a delight to have Canterbury alumni return to visit campus. ![The King's Academy Sunnyvale](http://34.223.225.245/wp-content/uploads/2021/12/TKA-1024x1021.jpeg)I also taught an Instructed Eucharist for our Canterbury students on the Feast of St. Anselm of Canterbury ![](http://34.223.225.245/wp-content/uploads/2021/12/instructed-1024x683.jpeg)And celebrating St. Mark’s Day for Chris the King in Grover Beach ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.05.36-PM-1024x804.png)## May Bishop Sutton came to visit us in May and my son Athanasius was confirmed along with a young man from our school who I had previously baptized! ![](http://34.223.225.245/wp-content/uploads/2021/12/confirmation--1024x1024.jpeg)![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-4.35.54-PM-1024x621.png)## June In June, we held a successful VBS program with over sixty students attending! ![](http://34.223.225.245/wp-content/uploads/2021/12/2-vbs-1024x1021.jpeg)I led our Bible station as Sir Knight! ![](http://34.223.225.245/wp-content/uploads/2021/12/VBS-.jpeg)And we had them come for Sunday Matins to sing for Church! ![](http://34.223.225.245/wp-content/uploads/2021/12/207378666_4484279298272528_4841457550209868349_n.jpeg)I also had the honor and privilege of serving at my friend Brandon’s wedding at Saint Mark’s Anglican Church in Loomis, CA. ![](http://34.223.225.245/wp-content/uploads/2021/12/wedding-692x1024.jpeg)And another special trip to Christ the King in Grover Beach. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.04.35-PM-1024x586.png)And attended my first Brazilian Jiu-Jitsu class at Lanistæ Academy. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.07.20-PM-1020x1024.png)## July In July, I attended the Forward in Faith North America Conference and the Anglican Way Institute, where I also led a workshop entitled, “Narnian Apologetics.” I was also able to witness the ordination of my friend the Rev. Kent Bartels. (I’m the priest in khakis on the right side fo the huddle.) ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.10.36-PM-1024x608.png)I also attended Choir Camp up at St. Andrew’s Lake Almanor where I was able to officially confirm that I’m not a very good chorister. We ended up leaving a day early due to emergency evacuations and the hotel where we stayed was partially burned by the Dixie fire. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.14.28-PM-976x1024.png)## August In August, I led our weeklong teacher orientation and we sorted out our books and materials from Abeka, Memoria Press, and Singapore Math for the new academic year at Canterbury. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.17.18-PM-980x1024.png)Our 2021-2022 Canterbury Staff ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.20.13-PM-1024x559.png)I also recorded a fun lecture on the history of the Anglican tradition in American Episcopalianism. Starting with Sir Francis Drake, this video is a survey of the significant Anglican leaders that helped forge America’s religious identity from the pre-colonial period through the start of the 20th century. ## September We also held our annual teacher commissioning service – every year we renew each teacher’s vows with the school. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.01.00-PM-1-1024x453.png) A visit from Canterbury alumnus Dr. Derek Halvorson, who currently serves as Covenant College’s sixth president. Our founder Rev. Norm Milbank was his grandfather. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-5.58.20-PM-846x1024.png)## October Took my son Basil to his first Football game (Valley Christian at Saint Francis). ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.04.41-PM-822x1024.png)Our son Ambrose Charles Stuart Macias was born! Named after St. Ambrose (Doctor of the Church and Bishop of Milan) and King Charles I (the Martyr King of England, Scotland, and Ireland of the House of Stuart). ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.05.55-PM-1021x1024.png)![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.11.41-PM-769x1024.png)Due to an unforeseen staff change, I also took on teaching the 5th-grade class at Canterbury. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.26.49-PM-1024x686.png)## November With teaching and a new baby, November was spent here in town. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.09.21-PM-1024x622.png)I did record a video about John Calvin’s connection to Anglicanism: ## December In December, I attended a symposium with the [Center for Cultural Leadership](https://christianculture.com/) with some of my favorite people – including Pastor Stoos. ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.19.44-PM-962x1024.png)My long-time friend and writing partner Pastor Uri Brito visited St. Paul’s and Canterbury and gave two wonderful talks! ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.20.13-PM-1024x1007.png)And Father Brian Foos came down and baptized Ambrose! ![](http://34.223.225.245/wp-content/uploads/2021/12/Screen-Shot-2021-12-28-at-6.20.34-PM-1024x979.png)Finished the last Sunday of the year by preaching on my namesake: St. Stephen. ![](http://34.223.225.245/wp-content/uploads/2021/12/FHkTMmZXwAIW8EB.jpeg) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/recap-of-ministry-for-2021/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/recap-of-ministry-for-2021/?share=x) - ### Related Posts - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… - [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/)Following sung matins at Saint Paul's - students and teachers join us in front of… **Categories:** Classical Education, Theology --- ### [American and Anglican: Anglicanism as the Founding Faith of the Colonies and the American Republic](https://0.0.0.0/american-anglican/) **Published:** August 19, 2021 **Author:** Steve Macias **Content:** Did you know the first Communion service in the New World happened on the West Coast using the Anglican Book of Common Prayer? What church did American members of the Church of England (like George Washington) belong to after the English lost the Revolutionary War? How did Anglicanism become the Episcopal Church in the United States? Starting with Sir Francis Drake, this video is a survey of the significant Anglican leaders that helped forge America’s religious identity from the pre-colonial period through the start of the 20th century. [1:26](https://www.youtube.com/watch?v=43PCvhIPAkE&t=86s) – Sir Francis Drake [3:10](https://www.youtube.com/watch?v=43PCvhIPAkE&t=190s) – Jamestown (1607) [4:50](https://www.youtube.com/watch?v=43PCvhIPAkE&t=290s) – Thomas Dale & Dale’s Laws [6:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=390s) – The invention of the Vestry [10:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=600s) – Pocahontas [12:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=720s) – Assembly of Burgesses [15:10](https://www.youtube.com/watch?v=43PCvhIPAkE&t=910s) – Plymouth Colony (1620) [21:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=1290s) – Quakers [23:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=1410s) – John Hooper [28:27](https://www.youtube.com/watch?v=43PCvhIPAkE&t=1707s) – Charles II & Claredon Code (1660s) [30:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=1830s) – King’s Chapel/Christ Church [30:46](https://www.youtube.com/watch?v=43PCvhIPAkE&t=1846s) – William’s Rhode Island [32:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=1920s) – Connecticut and Yale College [34:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=2040s) – Samuel Johnson & Colombia College [34:45](https://www.youtube.com/watch?v=43PCvhIPAkE&t=2085s) – New York and the Dutch [40:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=2400s) – Anglican Commissaries [43:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=2580s) – Society for the Propagation of the Gospel [48:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=2880s) – Revolutionary War [52:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=3120s) – Post-Revolutionary Anglicanism [54:15](https://www.youtube.com/watch?v=43PCvhIPAkE&t=3255s) – Maryland Conference (1780) [56:36](https://www.youtube.com/watch?v=43PCvhIPAkE&t=3396s) – Samuel Seabury [1:01:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=3660s) – Philidephia Convention (1785) [1:04:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=3870s) – William White and Samuel Provoost [1:07:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=4020s) – American Constitution [1:12:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=4350s) – Weak Post-War Church [1:12:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=4350s) – Weak Post-War Church [1:16:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=4560s) – Alexander Griswold [1:22:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=4920s) – John Henry Hobart [1:29:45](https://www.youtube.com/watch?v=43PCvhIPAkE&t=5385s) – Richard Channing Moore [1:34:50](https://www.youtube.com/watch?v=43PCvhIPAkE&t=5690s) – Philander Chase [1:44:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=6240s) – Missionary Bishops (1835) [1:44:06](https://www.youtube.com/watch?v=43PCvhIPAkE&t=6246s) – Jackson Kemper [1:47:30](https://www.youtube.com/watch?v=43PCvhIPAkE&t=6450s) – James Lloyd Breck [1:51:15](https://www.youtube.com/watch?v=43PCvhIPAkE&t=6675s) – James Hervey Otey [1:55:20](https://www.youtube.com/watch?v=43PCvhIPAkE&t=6920s) – William Ingraham Kip [1:57:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=7020s) – “Bishop of All Outdoors” [2:01:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=7260s) – Ecumenism [2:03:00](https://www.youtube.com/watch?v=43PCvhIPAkE&t=7380s) – The Anglican Communion [2:05:35](https://www.youtube.com/watch?v=43PCvhIPAkE&t=7535s) – The Lambeth Quadrilateral ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/american-anglican/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/american-anglican/?share=x) - ### Related Posts - [The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco](https://0.0.0.0/american-anglicanism-began-in-california/)The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind,… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Anglophile --- ### [Covenant Renewal in History (Through New Eyes)](https://0.0.0.0/covenant-renewal-in-history-through-new-eyes/) **Published:** May 7, 2021 **Author:** Steve Macias **Content:** **The Movement of History** in James B Jordan’s Through New Eyes. Download the chapter here: [http://34.223.225.245/wp-content/uploads/2021/05/Movement.pdf](https://stpaulsanglicanchurch.us18.list-manage.com/track/click?u=18d3334dfd4fff09c2d248b7a&id=cdd0a108ca&e=8787017fba) **The Movement of History:** “After the fall man entered into a decline.” (p. 167) **The World of Noah “Covenant Renewal” (Noahic Covenant)** - Christian view of Time is not “cyclical” but linear in liturgical rhythmic patterns. (recreate) - Pagan view: ”wheel of time”or seasonal. (reincarnate) Ark Symbols: Land vs. Sea; 3 stories; dictated dimensions, wood/tree, dove, Mt. Ararat, warbow Priest-Kings vs. Babel “Gate of heaven” & “let us make for ourselves a name” & 70 nations. **The World of the Patriarchs (Abrahamic Covenant)** “Designating one nation, the Hebrews, to be priests to the rest.” (p. 182) **Father/Patriarch as priest, father of all nations. (Rom 4:11) patria ‘family’ + arkhes ‘ruling’.** “The promise to Abraham was that a righteous people would fill the earth as the dust, and that a righteous people would rule the earth as the stars. The Kingdom of God, the spiritual people of Abraham, would someday cover the earth and rule it.” (p. 189) **Altars and Evangelism**: “The building of altars of evangelism preceded the cultural conquest. If we wish to build a Christian civilization in our land, we had best start with altars.” (191) **The World of the Tabernacle (Mosaic and Davidic Covenant)** ![](https://lh6.googleusercontent.com/0BTRTLb3NlmenoN1t2O45yfclKE8_UrzwuPs0vQG95SUX7pIItSIIOSZKXsnk3C_j6mQStBqBoWw8KopH3gV6UvbDGZFMPOgVvqYl4bKoJDSulCEXb98N-kf6NHcxEcsC7N-oG91) Change in priesthood, also entailed a change in law (Hebrews 7:12). Patriarchs : circumcision :: Mosaic : Passover “The center of the Mosaic social law was the Ten Commandments.” (p. 198) **Law: harsh, tough, difficult? Sacrifices and Unclean.** “At the most, being unclean was an inconvenience.” (pg. 200) Judges follow Moses and lead into the Davidic System. Jethro model embraced by Christian Church, Captains/Courts vs. Bishop/Church. Tabernacle/Temple: Holy Mountain David/Solomon – Wisdom of the Law. **The World of Exile (Restoration/Anticipation)** The Davidic heavens and earth had hardly gotten under way before it fell into sin. The Kingdom was split, and the Temple was raided. The visions of Ezekiel, Haggai, and Zechariah showed them that God was with them. **Jew: Judahite only post-exile.** **The New World (New Covenant)** From Adam to John the Baptist. John begins in John 1:14 by saying that “the Word became flesh, and tabernacled among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.” The.reference to glory is to the glory-cloud that filled the Taber- nacle and was enthroned in it. Washing – Wedding Feast water into wine. Showbread – Jesus feeds the five thousand/eat his flesh. Lampstand – Light of the world/heal blind. Sacrifice – Crucifixion/ lamb of God. When Mary Magdalene looked into the tomb, “she beheld two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had been lying” (John 20:12). ![](https://lh6.googleusercontent.com/KPVoGd9wb6f_QumNisaT8aX25u85QGMFUW8_3FbHG7t0fBK0UUtwaCuy2nveiqgh1y0xU0y9y60CinQJxS6UZrMQiRJnJQp4KEc7VuqtyVwa3Bk2hEhpBP1Pet5doaNb3uFov_qR) Arthur Pink comments: “Who can doubt that the Holy Spirit would have us link up this verse with Exodus thou shalt make a mercy- seat of pure gold . . . and thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy-seat.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/covenant-renewal-in-history-through-new-eyes/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/covenant-renewal-in-history-through-new-eyes/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/)https://youtu.be/Y0-TMQo6B9w PDF: Chapter 3 - Symbolism and WorldviewDownload Symbolism is not some secondary concern, some… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… **Categories:** Theology --- ### [Transformation by Worship (Through New Eyes)](https://0.0.0.0/transformation-by-worship-through-new-eyes/) **Published:** April 29, 2021 **Author:** Steve Macias **Content:** **Through New Eyes, Chapters 11-13 Book Link:** [**http://34.223.225.245/wp-content/uploads/2021/04/TNE-Transformation.pdf**](http://34.223.225.245/wp-content/uploads/2021/04/TNE-Transformation.pdf) **Study Guide**: [https://docs.google.com/document/d/1xn1\_vsdko90OH6A6qhfgzEsIr4Fy7ccFHYN6CvmFqCs/edit?usp=sharing](https://docs.google.com/document/d/1xn1_vsdko90OH6A6qhfgzEsIr4Fy7ccFHYN6CvmFqCs/edit?usp=sharing) **The Process of Transformation *Henry Van Til:* \[Culture\] “is the activity of man as image-bearer of his Creator in forming nature to his purposes.” ***The Five & Six-Fold Patterns*** **Creation****Jesus****Bible** First, God took hold of the creationJesus took bread. Reader lays hold of word. \[blank\]Jesus gave thanks. Thanks for the word.Second, God restructured the creation. Jesus broke the bread. Word is broken down by preaching. Third, God distributed His work. Jesus distributed the bread.Word is distributed. Fourth, God evaluated His work.They all tasted it. People evaluate what they hear. Fifth, God enjoyed His workThey remained with him. People are inspired/instructed. Compare to four-fold of Dom Gregory Dix: —Offertory, Thanksgiving, Fraction, Communion. **Jordan**: “Such simple, mundane actions constantly and unavoidably ‘imitate God’s actions in the building of the world. Every calling in life, indeed every action in life, thus has immeasurable dignity.” (p.121) **Man as King:** “True kingship is by service, and is never apart from service.” (p. 135) - See examples of Solomon w/animals and Adam w/creation of Eve. \[SHEPHERD\] **Man as Priest:** “In human society, it is actually a priestly task to establish·and enforce boundaries.” (p. 136) \[GUARD\] - Guarding the garden vs. Satan’s access to the garden vs. Temple (Holy of Holies) **Man as Prophet:** “In the area of prophecy, men go from being hearers of God’s Word, to seers who explain God’s Word, and finally to prophets who are consulted by God. God hears the prayers of all, of course; but in the fullest sense, being a prophet is a privilege of maturity” (p. 141) **The Three-Decker Universe: Hell, Earth, Heaven. “The sky-heaven is an image, a symbol, a reminder of the highest heaven…the same thing is true of the sea, or abyss. The “deep,” the “abyss” of the sea points beyond itself to The Abyss, the place where the devil and the wicked will spend eternity.” (p. 145) ![](https://lh6.googleusercontent.com/9jMHHvG9ThZcHXRUfnNGUZcbG8hGLZF1ja18yye8ffNOXeIwMEwCxDh9KkfSMwmIL-ZTYNC7I2T_V_tWRtFFxGwCjqj1NMcy2Mi0vyR7jcsJCRd9GPlrGiK41aOa1FZYlVXKeP6X) **The Four Corners of the Earth: “This image of the four-cornered world takes its rise from the fact that four rivers flowed out of the Garden of Eden to water the whole world…The four rivers going to the four corners can and should be associated with the four faces of the cherubim (Ezekiel 1:10), the four sides of the camp of Israel (Numbers 2), and the four limbs of the cross: It is a fundamental symbol of the world structure.” (p. 148) **The Mountain: “**Mountain symbolism is found in all world religions. The Hindus had Mount Meru; the Japanese, Fujiyama; and the Greeks, Olympus. 12 It is also found throughout Scripture. Thus, Abraham offered Isaac on Mount Moriah (Genesis 22:2); ![](https://lh6.googleusercontent.com/2nogdfCNwUKtaJkSG1xDbkDiw29AMKrCf2p1jzjoVUMdE9FZGjS1gAppmlQVwZl22tHEpmr_ws1AwxO2Pwl5SUC1hcGo8rzuS-kjd9IqE7R1hWxxqbNYUP7sGdNSG2GCbkggxq--) ![](https://lh3.googleusercontent.com/YSLd6mf4xeDOmh_6FJmq2uobTFmZ75ai4pure2J0H4ITRstvNohmohX9YQ9WlzQOXiESAyTiQ5AgWSRYVDHu7X17Bw9FpPY-vLHC7-IJqs9i4qjb36eJ9dtPTqCw4FM6gnkETWFd) Moses received the law on Mount Sinai (Exodus 19-24); Elijah defeated Baal on Mount Carmel (1 Kings 18) and received his commission renewed on Mount Sinai (1 Kings 19); Jesus preached His definitive sermon on a mount (Matthew 5), was transfigured on a mount (2 Peter 1:16-18), and gave his final, great commission on a mountain (Matthew 28:18-20)” (p. 156) **“Ours is not a day of cathedral-building, but a day of cultural permeation. Faithfulness must come first, and only then will glory come.” (p. 155)** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/transformation-by-worship-through-new-eyes/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/transformation-by-worship-through-new-eyes/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/)https://youtu.be/Y0-TMQo6B9w PDF: Chapter 3 - Symbolism and WorldviewDownload Symbolism is not some secondary concern, some… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… **Categories:** Theology --- ### [Biblical Typology of Astronomy, Trees, Animals, and Angels (Through New Eyes)](https://0.0.0.0/biblical-typology-of-astronomy-trees-animals-and-angels-through-new-eyes/) **Published:** April 22, 2021 **Author:** Steve Macias **Content:** **Through New Eyes, Chapters 4-9** **Book Link:** [**http://34.223.225.245/wp-content/uploads/2021/04/Features.pdf**](http://34.223.225.245/wp-content/uploads/2021/04/Features.pdf)Build a house? Need a blueprint. **The Heavenly Blueprint**: “What we have seen thus far is that heaven forms the model for the earth – socially, artistically, morally, spiritually, and in every other way.” (p. 47) **Typology**: “early Church Fathers regarded typology as central to their understanding of the Scriptures…” (p. 50) **Sun, Moon, and Stars** **Astronomy and Biblical Constellations:** 1. Heavenly Bodies are light and represent God’s Glory 2. They were given for signs/symbols and for seasons/festivals/calendars. (Moon/Sun) 3. Govern “time” and therefore symbols of power, kings, rulers, and nations. 4. Angelic and Human Host around Heaven. “We have seen that the expression “stars of the heavens” and “powers of the heavens” often refer to human governors…The expression “new heavens and new earth,” while it can refer to a transfigured cosmos, can also refer to a new order on the earth: new rulers and new people.” (p 67) **Trees and Thorns: Trees:** “…the Bible calls attention to food and medicine, beauty and shade.” (pg. 84) **Arboreal Imagery:** Ark. Burning Bush. Wooden Temples and Altars. Ladders to Heaven. “As blood was put on the four horns of the altar (the four corners of the earth), so the blood of Christ was on the four ends of the cross (head, hands, feet).” (pg. 90) **Birds and Beasts:** “Animals image human life more closely than any other aspects of creation.” (p. 96) Animals reflect human analogies (e.g mates, names, proverbs) and reflect law-keeping nature of the sacrificial system (e.g. husbandry rules, clean/unclean, temple imagery) **Angels**: “run the world for God.” (pg. 107) Created at Genesis 1:1 as a host, not race. Men become/mature to be like the Angels. “God’s world is a friendly world, run by Him personally and by His angels. Investigations of ‘natural’ processes are really investigations of how God’s stewards run His house.” (pg. 111) As angels worship at the throne, so the Church worships her Lord in sacrament and liturgy. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/biblical-typology-of-astronomy-trees-animals-and-angels-through-new-eyes/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/biblical-typology-of-astronomy-trees-animals-and-angels-through-new-eyes/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/)https://youtu.be/Y0-TMQo6B9w PDF: Chapter 3 - Symbolism and WorldviewDownload Symbolism is not some secondary concern, some… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… **Categories:** Uncategorized --- ### [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/) **Published:** April 15, 2021 **Author:** Steve Macias **Content:** [PDF: Chapter 3 – Symbolism and Worldview](http://34.223.225.245/wp-content/uploads/2021/04/Chapter-3.pdf)[Download](http://34.223.225.245/wp-content/uploads/2021/04/Chapter-3.pdf) Symbolism is not some secondary concern, some mere curiosity. In a very real sense, symbolism is more important than anything else for the life of man. Our symbols create and reinforce our worldview. They pattern our thoughts and lives, often in ways we are not consciously aware. Jordan argues that, “general cultural renewal is impossible apart from recovering the symbolic worldview of the Bible.” (p. 38) **We discuss three special symbols:** 1. **Word** 2. **Sacrament** 3. **Person** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… - [Transformation by Worship (Through New Eyes)](https://0.0.0.0/transformation-by-worship-through-new-eyes/)https://youtu.be/2DS8sYtpT5k Through New Eyes, Chapters 11-13Book Link: http://34.223.225.245/wp-content/uploads/2021/04/TNE-Transformation.pdf Study Guide: https://docs.google.com/document/d/1xn1\_vsdko90OH6A6qhfgzEsIr4Fy7ccFHYN6CvmFqCs/edit?usp=sharing The Process of Transformation… **Categories:** Theology --- ### [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/) **Published:** April 1, 2021 **Author:** Steve Macias **Content:** [PDF: Chapter Two – The Purpose of the World](http://34.223.225.245/wp-content/uploads/2021/04/PURPOSE.pdf)[Download](http://34.223.225.245/wp-content/uploads/2021/04/PURPOSE.pdf) **Book**: Through New Eyes: Developing a Biblical View of the World by James B. Jordan **Summary**: The way the Bible uses symbols shows us how to interpret God’s natural revelation. When we see how the Bible speaks of stars, gemstones, lions, lambs, fish, trees, and thorns, we will be able to walk outside and appreciate God’s world. We will also be able to see in the world pictures of human life and society. Since a study of symbolism is so important, it behooves us to take a closer look at the nature of it, and how it functions in human life. **Martin Luther (1483-1546)** “All creation is the most beautiful book of the Bible; in it God has described and portrayed Himself.” **Herman Bavinck (1854–1921)** “We do not see God as he is in himself. We behold him in his works. We name him according to the manner in which he has revealed himself in his works. To see God face to face is for us impossible, at least here on earth. If, nevertheless, God wills that we should know him, he must needs descend to the level of the creature. He must needs accommodate himself to our limited, finite, human consciousness.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/purpose-of-the-world/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/purpose-of-the-world/?share=x) - ### Related Posts - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload - [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/)https://youtu.be/Y0-TMQo6B9w PDF: Chapter 3 - Symbolism and WorldviewDownload Symbolism is not some secondary concern, some… - [Transformation by Worship (Through New Eyes)](https://0.0.0.0/transformation-by-worship-through-new-eyes/)https://youtu.be/2DS8sYtpT5k Through New Eyes, Chapters 11-13Book Link: http://34.223.225.245/wp-content/uploads/2021/04/TNE-Transformation.pdf Study Guide: https://docs.google.com/document/d/1xn1\_vsdko90OH6A6qhfgzEsIr4Fy7ccFHYN6CvmFqCs/edit?usp=sharing The Process of Transformation… **Categories:** Theology --- ### [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/) **Published:** March 31, 2021 **Author:** Steve Macias **Content:** [Through-New-Eyes](http://34.223.225.245/wp-content/uploads/2020/08/Through-New-Eyes.pdf)[Download](http://34.223.225.245/wp-content/uploads/2020/08/Through-New-Eyes.pdf) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/through-new-eyes-intro/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/through-new-eyes-intro/?share=x) - ### Related Posts - [Symbolism and Worldview - Through New Eyes](https://0.0.0.0/symbolism-and-worldview-through-new-eyes/)https://youtu.be/Y0-TMQo6B9w PDF: Chapter 3 - Symbolism and WorldviewDownload Symbolism is not some secondary concern, some… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… - [Transformation by Worship (Through New Eyes)](https://0.0.0.0/transformation-by-worship-through-new-eyes/)https://youtu.be/2DS8sYtpT5k Through New Eyes, Chapters 11-13Book Link: http://34.223.225.245/wp-content/uploads/2021/04/TNE-Transformation.pdf Study Guide: https://docs.google.com/document/d/1xn1\_vsdko90OH6A6qhfgzEsIr4Fy7ccFHYN6CvmFqCs/edit?usp=sharing The Process of Transformation… **Categories:** Theology --- ### [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/) **Published:** March 1, 2021 **Author:** Steve Macias **Content:** In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve been reading: 1. Thoughts for Young Men by JC Ryle Link: 2. How to Be Unstoppable: A Blueprint for Creating Massive Momentum Link: 3. Heiland by Franklin Sanders Link: 4. Saffron Fascists: India’s Hindu Nationalist Rulers Link: 5. Expert Secrets by Russell Brunson Link: 6. Building a StoryBrand by Donald Miller Link: 7. The 5 Love Languages for Men by Gary Chapman Link: 8. Good to Great by Jim Collins Link: ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/books-i-read-in-february-2021/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/books-i-read-in-february-2021/?share=x) - ### Related Posts - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… - [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/)Following sung matins at Saint Paul's - students and teachers join us in front of… - [Recap of Ministry for 2021](https://0.0.0.0/recap-of-ministry-for-2021/)These are some highlights of my ministry activity for 2021 - feel free to ask… **Categories:** Theology --- ### [How Could Satan Be So Foolish?](https://0.0.0.0/how-could-satan-be-so-foolish/) **Published:** February 21, 2021 **Author:** Steve Macias **Content:** Jesus was surely tempted by Satan – tempted to turn stones into bread, tempted to cast himself down from the top of the temple, and tempted to receive the kingdoms of the world. Yet Jesus overcomes Satan’s temptations. We can sin when offered good things, too. This is the point of Lent after all, that too much of a good thing becomes a bad thing. Sermon Text – The First Sunday in Lent. (1928 BCP) The Gospel. St. Matthew iv. 1. THEN was Jesus led up of the spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/how-could-satan-be-so-foolish/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/how-could-satan-be-so-foolish/?share=x) - ### Related Posts - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ-2/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Solus Christus - Christ Alone - Satan's Temptation of Christ](https://0.0.0.0/solus-christus-christ-alone-satans-temptation-of-christ/)Christ Alone – Solus Christus “For the devil would not have assailed thee, unless he… - [Did Jesus Change the Sabbath?](https://0.0.0.0/did-jesus-change-the-sabbath/)The question of Sabbath observance—whether Christians are bound to Saturday or Sunday worship—often sparks thoughtful… **Categories:** Theology --- ### [Persecution of Christians in India (Zoom Discussion)](https://0.0.0.0/hindutva/) **Published:** February 20, 2021 **Author:** Steve Macias **Content:** On Tuesday, February 23rd, I’ll be presenting on “Hindutva” as part of an online Zoom discussion on the persecution of Christians in India. “**Hindutva”** is a very dangerous socio-political ideology that combines a xenophobic version of Hindu extremism with a militarized and violent nationalist political ideology. Scholars on Indian politics refer to it as “Saffron Terror” and it is associated with Hindu nationalist organizations like the Rashtriya Swayamsevak Sangh (RSS), Vishva Hindu Parishad (VHP), and the Bharatiya Janata Party (BJP). The BJP/RSS ideology entered mainstream Indian politics in 2014 after the election of BJP leader Narendra Modi as Prime Minister of India (who was previously chief minister of Gujarat). **The Christian minority in India has suffered the brunt of the persecution and violence by RSS/BJP policies and continues to suffer under the Modi government.** A recent major instance of mass violence against Christians broke out in the southeastern districts of Gujarat in 1998, “the same year that the BJP came to power in that state,” notes a 1999 report of Human Rights Watch (HRW). The HRW report also said: “Although the highest number of incidents took place in Gujarat, attacks have also been reported in Maharashtra, Uttar Pradesh, Kerala, Bihar, Orissa, Madhya Pradesh, Haryana, Andhra Pradesh, Tamil Nadu, Karnataka, Manipur, West Bengal, and New Delhi.” The event is part of a commemoration of murdered missionary Graham Staines and his two young sons in 1999. The event is organized by **Christians For Freedom of Minorities In India** (CFFMII) and also features an additional discussion on the global female experience of persecution. Graham Stuart Staines and his two sons Philip (10) and Timoty (six) were burnt to death by a gang of Hindutva activists in 1999. Staines was sleeping in his van with his children in Kendujhar, Odisha, when it was set on fire. The missionary had been working with poor tribals and lepers since 1965. The main accused Dara Singh was sentenced to life imprisonment in 2011. Staines is survived by his wife and daughter. ![](https://stevemacias.com/wp-content/uploads/2021/02/Commemoration-of-Graham-Staines-1-1024x576.jpg)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/hindutva/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/hindutva/?share=x) - ### Related Posts - [RNS Quotes: On Indian Christian Persecution](https://0.0.0.0/rns-quotes-on-indian-christian-persecution/)A press release published in the Religious News Service (RNS) entitled, "Californian clergy coalition prays… - [Church of South India in the Bay Area](https://0.0.0.0/church-of-south-india-in-the-bay-area/)I had some friends from Kerala, India visit us at St. Paul's Anglican Church Los… - [Praying with the St. Thomas Christians](https://0.0.0.0/praying-with-the-st-thomas-christians/)On Sunday evening, I had the joy of preaching at an evening prayer service alongside… **Categories:** Social Justice **Tags:** India --- ### [My First 7AM Mass](https://0.0.0.0/my-first-7am-mass/) **Published:** February 18, 2021 **Author:** Steve Macias **Content:** I’ve put myself into a strange schedule for Lent. I’ve decided to, “say mass” (or as we typically describe it in Anglicanism “celebrate Holy Communion”) every day during Lent. We have 46 days in Lent – six of them are Sundays where we have normally have our weekly communion service. Monday through Saturday in Lent 2021, I’ll be offering a daily 7 AM Holy Communion service. Today was my first one. I got up and set up the church in a dark silence. My first task was trying to remember where the sacristans keep all of our communion supplies and altar linens. Then I set up a tripod to livestream the service. Anglican theology and the prayerbook itself expects that the priest is celebrating with a congregation. It is very normal for me to saying the offices (Morning Prayer/Evening Prayer) by myself, but Holy Communion is rightly done with at least one other person present. It fits the character of what is being done at the altar and also guards against many superstitions. Since this is new and early, I didn’t expect to have visitors and therefore commissioned some of my family to join me. By having my wife or children come into the service, I wouldn’t be celebrating alone. **So how does one celebrate daily?** One question might be, “should we?” The frequent celebration of Holy Communion might be associated with Roman Catholic practices in the minds of some people, but the frequent public celebration of communion was a protestant “win” for Christendom. While it is true that medieval monks did have frequent private masses in side chapels for various superstitious reasons, the idea of a daily mass for the laity was unheard of during the period preceding the Reformation. Many of my Evangelical and Reformed friends are often shocked to find out that the Medieval church only expected the pious to come to communion a few times a year. And that receiving communion (in one kind) was so feared (or perhaps revered) that their idea of reception was frequently ocular or “gazing up” at the elements during the consecration. This is also the reason why many churches rang bells at this moment as a sort of “don’t miss it” signal. The English Reformation was therefore a dramatic shift for the laity. The expectation of weekly services plus various festivals also meant that men, women, and some children would be brought to the Lord’s Supper each time. This matched the theology of continental reformers like John Calvin who argued for at least weekly celebrations of communion. (see *Inst. IV. XVII. 46*) Again, this too is often a surprise to many calvinists in Presbyterian and Reformed churches that now limit communion to monthly or quarterly celebrations. Ironically, many have unknowingly reverted to the medieval position. **Is Daily Mass required?** “Daily Mass” is nowhere required for a church–although it could be argued that it may be appropriate for a cathedral or larger church. There is of course a Biblical precedent for daily communion in the Book of Acts. We read of the daily “breaking of bread” in Acts 2:42-46. At this time, the church still combined its house church-based preaching and liturgical prayers with its agape feast. The early Christian writings suggest that worship on the Day of the Resurrection (our Sunday) became the standard “day of obligation.” This means that weekly worship became a minimum and those who failed to show up had to publicly repent. This should not preclude more frequent services which would be likely in Apostolic Christianity as a missionary church with traveling ministers. **There is also the question of how to celebrate.** If we look through the propers (the weekly readings) for Holy Communion in the standard American Book of Common Prayer (1928), we will notice that the prayerbook only provides communion propers on a weekly basis and few holy days. There are a few approaches to fill in the days not listed in the standard prayerbook. One option is to simply repeat the propers from Sunday. Some prefer this as a way of being faithful to the prayerbook. Although in the 1960’s the Episcopal Church produced a book called, “Lesser Feasts and Fasts.” This book contains the collects and readings for celebrating communion on more days. It has specific seasonal days like, “Friday After Ash Wednesday” and a longer list of saints and venerable Christians. It also contains “commons” for saints that may not be listed and other special occasions like “for the mission of the church.” These themed readings can be dropped into ferials or days that may not have ordinary propers. (I’ve uploaded a PDF [here](http://34.223.225.245/wp-content/uploads/2021/02/lesser_feasts_fasts.pdf).) There are also various propers outlined in the Missal – I have a version of the American Missal from Lancelot Andrewes Press that can provide propers from the 1952 Missal. Although this book contains some counter-reformation days and has to be read/used carefully. Between these, one can fill in the days and enjoy seasonal and themed celebrations of Holy Communion throughout Lent and any portion of the church year. **Note on the word Mass:** The word “mass” is sometimes off putting to protestants who associate it with the Roman Catholic Church. The word “Mass” comes from the Latin word, ” Missa.” Historically, the people were dismissed at the end of Communion with the words “Ite, missa est.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/my-first-7am-mass/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/my-first-7am-mass/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Perks of Church Planting with Alcoholics Anonymous](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/)Yesterday, I celebrated Holy Communion for a congregation in California's Central Coast. They are recently… **Categories:** Theology **Tags:** BCP --- ### [Anglican Christians without Canterbury?](https://0.0.0.0/anglican-christians-without-canterbury/) **Published:** February 3, 2021 **Author:** Steve Macias **Content:** Dr. Charles Erlandson’s book, [Orthodox Anglican Identity](https://amzn.to/3pNFcMW): The Quest for Unity in a Diverse Religious Tradition (Wipf and Stock: 2020) is a well thought through effort to mark out a meaningful definition for theologically orthodox Anglicanism. ([Buy on Amazon)](https://amzn.to/3pNFcMW) Erlandson recognizes the increasing difficulty in defining Anglicanism and acknowledges the existence of various and often insufficient answers provided throughout the fractured global Anglican Communion. Erlandson posits his narrowed definition of orthodox Anglicanism as a response to a “naturalistic and man-centered worldview” found in the theological liberalism of the modern Episcopal Church (TEC). The challenge remains in defining an Anglican identity that is not specifically “Anglo-centric” in that many Anglicans no longer need, see, or obey Canterbury as a seat of titular significance due to the various theological and moral erosions caused by liberalism. [![](http://34.223.225.245/wp-content/uploads/2021/02/31YprIpX5GL._SX331_BO1204203200_.jpg)](https://amzn.to/3pNFcMW) Erlandson’s timeline of liberalism in Anglican identity traces its influence back to, “at least the 1960’s” citing Bishop James Pike and the innovation of women’s ordination in the 1970’s. Notably, this also coincides with the beginning of the “Continuing Anglican” movement that broke from the Episcopal Church in 1976. His timeline also notes the increasing acceptance of innovative changes to the traditional Prayer Book and marginalization of the Thirty-nine Articles of Religion as a mere “historical document of the Church.” The need for a definition of orthodox Anglicanism began in earnest in 2003, as previously existing doctrinal tensions between various provinces in the Anglican Communion were tested by the consecration of Vicki Gene Robinson. Erlandson points out that the acceptance of homosexuality challenges the Episcopal Church’s understanding of authority, citing the defeat of a resolution before the House of Bishops that “directly affirmed Scripture as a standard in the TEC that could not be violated.” Thus authority is shifted from Scripture to the consensus of the current bishops, who in 2003 voted to affirm the consecration of Robinson despite his personal identification as an active homosexual. The divide between Orthodox and Liberal Anglicans is clearly seen here not because homosexuality is a particular test case for one-side or the other, but rather that it was incidental with the outcomes of one’s previous understanding of the Scripture. The toleration and acceptance of homosexuality was the outcome of the liberal worldview that broke with the traditional views of the church, while the rejection of homosexuality was based on a desire to maintain or preserve the traditional view of Scripture. Robinson’s consecration forces the Anglican Communion to address these diverging worldviews as twenty-three of the thirty-eight national churches (also called “provinces”) within the Anglican Communion “declared themselves to either be in broken or imparired communion with TEC.” What was once held together by a common patrimony in Canterbury had broken in half with the majority of international members siding with historic theological orthodoxy. The international implications of the consecration were unlike the previous ruptures within the American Episcopal Church. The Cummins Schism of 1874, that led to the creation of the Reformed Episcopal Church, and the Congress of St. Louis in 1977, that led to the creation of the Anglican Catholic Church and other continuing bodies, had limited impact on partner provinces’ ability to continue communion with the American Episcopal Church. ***In many cases although, these breakaway jurisdictions better reflected the general ethos of the historic worldwide Anglican Communion.*** These various Anglican movements are indeed a reflection of “how confused Anglican identity has become and how difficult it has become to define.” Erlandson offers four ways Anglicanism is described with its characteristics outlined in ecclesial, normative, practical and historical definitions. Here we see how various allegiances are used to support one’s definition whether they be ecclesial (to be Anglican is to be in communion with Canterbury) or normative (to be Anglican is to be tied to the Anglican formularies). Especially since the realignment conflict around homosexuality posits these two definitions and historic authorities against one another. This is increasingly challenging as normative understandings within Orthodox Anglicanism are eroded by either practical diversity or general indifference to the Anglican formularies. Erlandson notes, it will become increasingly difficult to define Anglicanism by the “surrogate authority” of the Book of Common Prayer among a group of Churches that *either use radically different versions or no prayer book at all.* As Erlandson rightly points out in his work, the way forward is in embracing a “globalized” identity for Anglicanism. The often touted ecclesial definitions of Anglicanism centered around communion with the Church of England have only recently become important anyway. As Anglicans look toward the stage of our own history, we ought to also be concerned about the next stage of Christendom in the post-Christian Western world. Anglican identity is of little importance if it is only to be understood as the historical claim of a religious exhibit or shrinking denomination. Rather, the value of Anglican identity stands with its remarkable ability to channel the transformative power of historic Christianity. ***Sadly, too many within the Anglican communion claim the church’s historic and ecclesial authority to subsume the world within***. Erlandson’s book is a helpful mirror that helps guide our efforts toward a greater unity around the work of Christ in the world and recognizes the achievements of Anglicanism as they are related to the cause of Christ’s kingdom over our own. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican-christians-without-canterbury/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican-christians-without-canterbury/?share=x) - ### Related Posts - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Anglophile, Theology **Tags:** Anglican --- ### [How Benedictine Spirituality Came to Celtic Christianity and the English Church](https://0.0.0.0/how-benedictine-spirituality-came-to-celtic-christianity-and-the-english-church/) **Published:** January 29, 2021 **Author:** Steve Macias **Content:** The formalization of religious monasticism into the fabric of Christian identity coincided with the collapse of the Roman Empire. Historians mark the year 476 AD as its end when its last emperor Romulus Augustus was deposed. It is in crisis where monasticism takes on a truer sense of its own Christian identity. Reflecting on the impact of monastics, Archbishop Rowan Williams [writes](https://amzn.to/3cnIgvj): > “The life that Augustine, Aidan, Hilda and others lived was one that offered a new future to those around – a new level of mutual care, but also a new language in which to address God, the language of Christ himself.” > > The Way of St. Benedict. (p. 46) [Link](https://amzn.to/3cnIgvj) [![Rowan Williams The Way of St. Benedict ](http://34.223.225.245/wp-content/uploads/2021/01/Rowan-Williams.jpg)](https://amzn.to/3cnIgvj)Rowan Williams – The Way of St. BenedictAnd it was exactly the context of cultural decay and crisis that gives rise to the most significant monastic order in Western Christendom – the Order of St. Benedict. ![St. Benedict](http://34.223.225.245/wp-content/uploads/2021/01/st-benedict-icon-403.jpg)St. BenedictBenedict of Nursia, Italy was born in 480 just after the collapse of the Roman empire. Many see the date itself as symbolically tied to the rebirth of new hope for a Pax Christiana after centuries of striving for the next Pax Romana. In the lingering chaos of the fall of Rome, Benedict emerges with a simple plan for order, stability, and peace. In an account similar to later reformers like St. Francis of Assisi and Dr. Martin Luther, Benedict was disgusted with the worldliness he encountered during his studies in Rome. The experience so radically affects him that he withdraws into a cave as a hermit for a period of three years. Much of what we know about St. Benedict was recorded years later by the biography written in St. Gregory the Great’s *Dialogues*, who records that, “he left Rome learnedly ignorant and wisely uninstructed.” ***This is the same St. Gregory who would send his monk Augustine to convert the people of Kent in the British Isles.*** News of St. Benedict’s cave dwelling devotion spreads and he’s invited to lead a community that soon multiplies into leading twelve. Drawing from John Cassian, St. Basil, and St. Augustine, Benedict is able to summarize the intent and character of his monastic predecessors into a small manual called a, “little ruler for beginners” with just seventy-three short chapters. His rule for monks and monasteries would spread throughout Europe and provided the post-Roman world with an influx of religious men trained in the Scripture. His rule began with the simple phrase: “listen” and over the next century Benedictine spirituality would dominate monastic thinking by positing a rule that functions not only as a monastic identity, but also as a system back toward the ascetic theology that originally produced monasticism. Thornton writes that the, “consolidation of the three-fold order of prayer” was the greatest achievement of Benedict’s system and “absolutely fundamental to all catholic spirituality.” Up and against the uncertainty of civilization itself, Benedictine spirituality sets the equally ultimate ascetic ideals of the daily office, private devotions, and Holy Communion. The various characteristics of stability and intention that had marked monasticism for the past 600 years were now balanced in St. Benedict’s simple rule. The *Rule* produces not only a spiritual rhythm, but also one of growth where physical toil and intellectual labors are part of the balance of the common life. In Benedict’s system the work day is organized around the various hours of prayer. The traditional eight hours of matins, lauds, prime, terce, sext, none, vespers, and compline. The members of the Benedictine communities would read an assigned portion of scripture at each hour and work through the book of Psalms each week. Meals and work were interspersed on similarly organized schedules throughout the day, but ultimately subservient to the canonical hours of the monastic rule. The origin of the ‘hours’ is traced back to authors before St. Benedict, but the number eight is often explained as the combination of the “seven times a day do I praise thee” of Psalm 119 with the eighth based on the declaration “At midnight I will rise to give thanks unto thee.” This emphasis on reading and inwardly contemplating the scriptures made the Benedictine monastery a center of learning. Each monk of the Benedictine order vowed not just to belong to a community, but also learned to read and participated in the process of copying the manuscripts of various religious texts. In England, Scotland, and Ireland, St. Gregory’s envoy established the Rule of St. Benedict through St. Augustine of Canterbury. The large existing Celtic monastic communities came under increasing Latin influence after the Synod of Whitby in 664. English Christianity in the end of the 8th century was formalized into Roman style dioceses by Archbishop of Canterbury Theodore of Tarsus. The religious identity of the English people would then be cemented in the Benedictine influence with the direction of the church guided by monastic life and relationship with Rome. Over the next centuries, benedictine leadership would dominate the church, including the elevation of Benedictine monk St. Anselm as Archbishop of Canterbury. The monastic communities would also give birth to the University. Oxford, England’s oldest university, traces its origin back to the Benedictine scholars like Gerald of Wales who taught during the reign of Henry III. The same king also granted a charter to the University of Cambridge. Scholarship in the Church in England was born from the monastic communities and formed the religious identity of English clergy. By the 13th century, England’s Benedicitine foundations had earned the respect of the Western world as Pope Gregory IX announced that a graduate from Cambridge had the right to teach anywhere in Christendom. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/how-benedictine-spirituality-came-to-celtic-christianity-and-the-english-church/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/how-benedictine-spirituality-came-to-celtic-christianity-and-the-english-church/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [English Bible Vernacular: From Church Latin to King James English](https://0.0.0.0/bible-vernacular-from-latin-to-english/)The Vernacular Language Today, the term "vernacular" implies the local language spoken by a particular… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… **Categories:** Anglophile, Theology **Tags:** Anglican, BCP --- ### [Prayerbook Asceticism](https://0.0.0.0/prayerbook-asceticism/) **Published:** January 22, 2021 **Author:** Steve Macias **Content:** The Anglican Book of Common Prayer reintroduces a monastic identity to the Church in England in two significant ways. First, it’s nearly the same narrative of St. Benedict’s own *Rule*. When the way of the ancient monastery had become overly complicated by long and difficult to follow rules, St. Benedict introduced a simple plan for balance. Cranmer follows the same example in offering the Daily Office as a simplified monastic rite. Secondly, Cranmer also maintains the integrity of Benedict’s three-fold order in pairing the daily office with both private devotion and Holy Communion. While St. Benedict imagined a distinct community of monks set apart by their various vows to embrace the *Rule*, Cranmer imposes the monastic ideal into the very character of English prayerbook worship. Rather than being an optional extra for the particularly pious or devoted, Cranmer offers access to the wisdom of ancient monastic spirituality through the regular worship of the Church. The medieval distinctions between secular and monastic readers are erased from the office, just as the overly sacerdotal elements are purged from much of the Mass. Cranmer’s Book of Common Prayer was introduced to the Western world just as the printing press was transforming the way books were published. In England, large manuscript service books and missals reflecting the various rites and ceremonies of the local tradition were replaced by a single simple text. Just as the early monastic communities would gather to recite pieces of scripture from memory, so too does the modern Western culture in the collective influence that the language of the Book of Common Prayer has had on the post-Reformation world. For the English people, the Venerable Bede set the example accepting both commoners and noblemen into their monastic schools. In his *Ecclesiatical History of the English People* we see the example of accepting those who want to learn without the cumbersome barriers of the cloister. Thus, like Bede, Cranmer offers in the devotion of the prayerbook “uncloistered” access to the wisdom of the scriptures and English asceticism. Read/Buy: Bede’s Ecclesiastical History of the English People Watch “Monks and Monasticism in the Anglican Tradition” on Youtube: ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/prayerbook-asceticism/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/prayerbook-asceticism/?share=x) - ### Related Posts - [The Prayerbook as the Basis for a Unified Christendom](https://0.0.0.0/the-prayerbook-as-the-basis-for-a-unified-christendom/)In 1861, Bishop Cummins delivered a sermon in Philadelphia, in behalf of the Bishop White… - [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/)The bones of the monastic hours can certainly be found in Cranmer's daily offices, but… - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… **Categories:** Theology **Tags:** Anglican, BCP --- ### [The Optimistic Ebb and Flow of Moorman's History](https://0.0.0.0/the-optimistic-ebb-and-flow-of-moormans-history/) **Published:** January 20, 2021 **Author:** Steve Macias **Content:** Dr. John R. H. Moorman’s book *[A History of the Church in England ](https://amzn.to/3o3FUDU)*(A&C Black: 1953) outlines nearly two millennia of the Church’s history in the British Isles. Moorman traces the history of Christianity in England back to the early Christian accounts of men like Tertullian in the 3rd century and throughout its various Celtic, Roman, and Norman periods. More attention is given to the last several centuries as English identity embraces its own resentment of Papal authority from the 13th century onward and setting the stage for reform. The entire second half of Moorman’s history is dedicated to the 17th century onward with the King or Queen dictating the pace and tone of religious identity until the deism of the industrial age developed in what Moorman describes as a “general slackness and indifference in church life…” (334) ![](https://stevemacias.com/wp-content/uploads/2021/01/Screen-Shot-2021-01-20-at-9.48.43-AM-663x1024.png)Buy on Amazon [here](https://amzn.to/3o3FUDU). Religious revival in the modern English church is born out of John Keble’s sermon on “National Apostasy” which awakened new religious fervor among not only his followers the ‘Tractarians’, but also in instigating reactions from liberals, evangelicals, and the ritualists. Each developing their own missionary societies and organization that propagate their vision for the English Church throughout its then expansive worldwide empire. Published in the 1950’s, Moorman’s *History* ends outlining the health of the church at the height of English imperial power as the church thrives with “vitality and earnestness about parochial life” despite the great perils of the First and Second World Wars. Moorman’s optimism is informed by his close relationship with the facts of the Church’s “many vicissitudes in its long history.” (433) After reading Moorman’s history, one is able to see that no period of English history represents a true golden age of Christian utopia. The mythic conversions of ancient English Sees by noble kings are marked distinctly by their short-lived reigns. What shallow seeds of the Christian Faith that early missionaries were able to plant were often quickly uprooted by Viking raids or Papal superstitions. In the modern age, the English church has faced centuries of erosion by varying degrees of philosophical neuroticism that nearly bled the church of its Reformational lifeforce. Historical circumstance seems stacked against Biblical Christianity on the small island, yet the church prevails, even grows, and spreads to every continent and class of people. Moorman’s *History* bursts any overidealized view that the church exists in an unblemished state at any time in history. Romanized versions of history that imply the historicity of papal supremacy, uniformity, and preeminence are uprooted by the noble simplicity of the Celtic saints. Reading through his history we are on one page invigorated by the great progress of the church in establishing schools and monastic communities, only to be sorely disappointed at their demise under the next century. After several centuries, a recurring pattern of promise, captivity, and restoration forms the narrative of the English church in Christian history. A story arc not unlike that of God’s Hebrew nation in the Promised Land. Each period of promise born out of zealous devotion to the Kingdom’s purpose, each captivity prompted by compromise and superstition, and then each restoration refining the church’s character and intellectual rigor. Moorman’s *History* allows the reader to couple the church’s historic victories with the challenges of our own day. In the despair of 9th century Scandinavian occupation when, “everywhere lay death, desecration and destruction,” arose King Alfred who, “alone… realized the vital importance of the spiritual issue…” (41) Here Moorman shows how the roots of the English Reformation which led to Cranmer run distinctly through even the defeats of the Viking Age. King Alfred the Great gave birth to religious revival by commissioning centers of learning that were also tasked with the translation of service books and classics into English. Is this not the same task undertaken by John Wycliff with the Bible in the 14th Century that led to the great spiritual renewal of English religion embodied in the Anglican Book of Common Prayer? Despite the despair many feel in the church today over the ground lost in the modern age, Moorman reminds modern man that hope is only one faithful monk, one valiant political leader, one unflinching scholar, or one providential death away from the Kingdom’s renewed invasion into our own timeline. The English history of the Church also offers the hope of a church that returns greater from its ashes. An archbishop burned at the stake becomes the seedbed of a worldwide communion, and so, we hope a greater, more vital church will rise from the modern challenges and onslaught of even religious scientism and therapeutic moralistic deism. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-optimistic-ebb-and-flow-of-moormans-history/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-optimistic-ebb-and-flow-of-moormans-history/?share=x) - ### Related Posts - [Covenant Renewal in History (Through New Eyes)](https://0.0.0.0/covenant-renewal-in-history-through-new-eyes/)https://youtu.be/8wi6CAg9eRc The Movement of History in James B Jordan's Through New Eyes. Download the chapter here: http://34.223.225.245/wp-content/uploads/2021/05/Movement.pdf The Movement of… - [Anglican History and Head Coverings (1 Corinthians 11)](https://0.0.0.0/anglican-history-and-head-coverings-1-corinthians-11/)Anglicans can be rather fussy about clergy hats, bishops love their mitres and priests their… - [The Blessing of Holy Water: History, Significance, and Devotional Use](https://0.0.0.0/the-blessing-of-holy-water-history-significance-and-devotional-use/)The Ancient Roots of Holy Water in Christian Tradition The use of Holy Water is… **Categories:** Anglophile, Theology **Tags:** Anglican --- ### [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/) **Published:** January 19, 2021 **Author:** Steve Macias **Content:** Lower Chapel at [Canterbury Christian School](http://www.canterbury.school) for January 19, 2021. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/?share=x) - ### Related Posts - [The Unlikely Ascension of Jesus](https://0.0.0.0/the-unlikely-ascension-of-jesus/)The Ascension of Jesus can be a confusing scene. It is to be counted among… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/)I spoke for less than 20 minutes on milestones for Christian high school graduates using… **Categories:** Theology --- ### [Monks and Monasticism in the Anglican Tradition](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/) **Published:** January 18, 2021 **Author:** Steve Macias **Content:** The bones of the monastic hours can certainly be found in Cranmer’s daily offices, but what influence did monasticism have on the development of Anglican theology? From St. Aidan’s Lindisfarne community to Henry VIII’s dissolution of the monasteries, asceticism played a significant role in the historical, political, and religious development of the theology of the Church in England. The Prayerbook assumes certain ascetic principles and abandons or ignores others. In this paper, I’d like to explore how early English monasticism reappears in the ethos of the prayer book and how medieval ascetic ideals and devotions are purged from the public and religious life of the church. **This lecture is also available for purchase as a booklet on Amazon: [https://amzn.to/3iIKUxG ](https://amzn.to/3iIKUxG)** For Further Reading: 1. English Spirituality: An Outline of Ascetical Theology according to the English Pastoral Tradition by Martin Thornton **Link: ** 2. Story of Monasticism: Retrieving an Ancient Tradition for Contemporary Spirituality by Greg Peters **Link: ** 3. A History of the Church in England by J. R. H. Moorman **Link: ** 4. The Tudor Constitution: Documents and Commentary **Link: ** ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/monks-and-monasticism-in-the-anglican-tradition/?share=x) - ### Related Posts - [Confusing Anglican Labels](https://0.0.0.0/confusing-anglican-labels/)In response to a recent message, I typed out what I thought would be helpful… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [James B. Jordan wanted to be Anglican](https://0.0.0.0/james-b-jordan-wanted-to-be-anglican/)Back in 1980, James B. Jordan (Biblical Horizons, Theopolis Institute) had just finished his studies… **Categories:** Theology **Tags:** Anglican, BCP --- ### [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/) **Published:** January 7, 2021 **Author:** Steve Macias **Content:** I lead various classes and after school clubs at [Canterbury](http://www.canterbury.school) – our parish’s classical school. I teach the Bible in Chapel, instruct P.E., and various campus clubs and programs. One of them is a STEM club which is an acronym for “science, technology, engineering, and mathematics.” A few years back when I first arrived at Canterbury, a parent shared with me that he felt our school’s liberal-arts based curriculum was too light in the hands-on sciences department. He was concerned about his child’s exposure to the sciences and cultivating early interest. I wanted to fix that. ### My Science Background As a student I was really *into* science – I was one of the few students in my high school that took two sciences courses senior year. A physics class plus a biotechnology class for “fun.” That second class actually earned me a certificate in California’s “Regional Occupational Program” although I never used it for anything. It also gave me the opportunity to participate in the school’s “Science Decathlon” trip to Grossmont College near San Diego. I also won an award from UC Davis for my project on “Proteomics” in their Teen Biotech Challenge. But I became a priest and didn’t continue any science education post my undergraduate courses. ![](https://stevemacias.com/wp-content/uploads/2021/01/Volcanoes-1024x1024.jpg)### **STEM Club** at our Low Tech School Our campus is low-tech. Intentionally so. You won’t find computers or Ipads in our classrooms. But I decided that an after school STEM club would be the perfect solution to protect the classical classroom, while also allowing our students explore the sciences in new ways. We’ve built robots, rollercoasters, and volcanos – plus lots of other fun experiments and projects. My group’s age ranges from Kindergarten to Fifth grade, so it is always exciting for me to see how different students grasp the various concepts at their stage of development. The local paper ran an article about our low-tech approach a few years back: [![](https://stevemacias.com/wp-content/uploads/2021/01/Screen-Shot-2021-01-07-at-10.41.24-AM-1014x1024.png)](https://www.losaltosonline.com/news/sections/schools/210-school-features/59216-silicon-valley-schools-reject-tech)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… - [Peter Hallock's connection to Canterbury School](https://0.0.0.0/peter-hallocks-connection-to-canterbury-school/)Many of my "liturgical arts" friends know of Peter Hallock (November 19, 1924 – April… **Categories:** Classical Education **Tags:** STEM --- ### [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/) **Published:** January 6, 2021 **Author:** Steve Macias **Content:** Following sung matins at Saint Paul’s – students and teachers join us in front of the Church for the blessing of the doors for Epiphany. Chalking the door is one of the Christian Epiphanytide traditions used in order to bless churches and homes. The initials, C, M, B, are inscribed above the doors with the blessed chalk and can be interpreted as the Latin phrase “Christus mansionem benedicat” which means “Christ bless this house” and also stand as the initials of the three kings/magi – (Casper, Melchior and Balthesar) with the first two numerals of the year preceding the initials. Like this: > **20 + C + M + B + 21** ### The Epiphany Collect: O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, who know thee now by faith, may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. Amen. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/?share=x) - ### Related Posts - [Chalking the Doors: Blessing the Chapel for Epiphany](https://0.0.0.0/chalking-the-doors-blessing-the-chapel-for-epiphany/)For Epiphany, we gathered at Canterbury’s chapel doors to mark the season with the traditional… - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… **Categories:** Theology **Tags:** Anglican --- ### [Perks of Church Planting with Alcoholics Anonymous](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/) **Published:** January 4, 2021 **Author:** Steve Macias **Content:** Yesterday, I celebrated Holy Communion for a congregation in California’s Central Coast. They are recently without a minister and are in the process of basically re-planting the congregation in the transition. They’ve been meeting in a storefront office in a business park. **Visit Christ the King Grover Beach (REC – Anglican Church in North America)** *Sundays at 10:30 AM* – 555 S 13th St, Ste. G, Grover Beach, CA 93433 Located in Grover Beach, just five minutes from the ocean, Reformed Episcopal parish serving the Central Coast area between San Luis Obispo and Santa Maria. Link: ![](https://stevemacias.com/wp-content/uploads/2021/01/Screen-Shot-2021-01-05-at-12.13.02-PM-1024x523.png)This is not a traditional look for an Anglican Church. We love our buildings and architecture. Yet the congregation has been able to transfer the inside into a beautiful worship space that allows you to forget there is a nutritionist’s office next door. The chancel beautified with icons and flowers on the “ad orietem” altar with movable rails. ![](http://34.223.225.245/wp-content/uploads/2021/01/CTK-.jpg)Ward, one of their readers, helps to organize the Sunday services and is excited about their future as a congregation. As we discuss the details of their efforts, he explains one of the secrets that’s made this church possible. ***“Thank God for AA,” he says.*** Renting a building of any size is tough for small churches and especially during this year’s COVID circumstances, but their parish has been able to shift some of this financial burden by sharing the space with a local Alcoholics Anonymous (AA) group. AA describes itself as, “an international fellowship of men and women who have had a drinking problem. It is nonprofessional, self-supporting, multiracial, apolitical, and available almost everywhere.” Ward pointed to a large whiteboard on the back wall of the church. “They have different programs and groups throughout the week,” he explained. “And their financial contribution is a significant portion of the rent here.” While he does point out a few downsides, like sometimes forgetting to vacuum or leaving furniture in the wrong place, these are very minor issues. There is the added benefit of new foot traffic coming through the church doors. The Church knows they are helping another important ministry and that new people are being introduced to their worship space. The church is hopeful for an increase in “crossover” as people discover their church as an AA meeting location. ![](http://34.223.225.245/wp-content/uploads/2021/01/fullsizeoutput_1031.jpeg)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/perks-of-church-planting-with-alcoholics-anonymous/?share=x) - ### Related Posts - ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/)Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [Muhlenberg, Machen, and the Reformed Episcopal Church](https://0.0.0.0/muhlenberg-machen-and-the-reformed-episcopal-church/)In 1856, William Augustus Muhlenberg (1797-1877) presented a Memorial (a formal petition) to the General… **Categories:** Theology **Tags:** Anglican --- ### [How I Learned to Read in Public School](https://0.0.0.0/how-i-learned-to-read-in-public-school/) **Published:** January 2, 2021 **Author:** Steve Macias **Content:** Our English alphabet system is composed of 26 letters that produce 44 sounds (phonemes), making the structural basis of our **very** complicated English vocabulary and grammar quite simple. Therefore, teaching children to read often begins with recognizing and memorizing the alphabet’s letters and sounds. **But not in all American public schools.** For over a century a battle has raged on how to teach children to read – one more rooted in one’s theology than we might think. Rather than looking to the historical precedence in favor of phonetic learning, educators of the last century have attempted to use “educational reform” in support of an egalitarian view of human nature. One of the casualties in this war is phonetic literacy in public schools. Samuel Blumenfeld outlines the issues in his book: [The Victims of Dick and Jane](https://amzn.to/3n91x5w) [![](http://34.223.225.245/wp-content/uploads/2021/01/The-Victims-of-Dick-and-Jane.jpg)](https://amzn.to/3n91x5w)As a classical educator and school administrator, I have the opportunity to introduce parents to various learning techniques employed in our [Christian School](http://www.canterbury.school). There’s often a misconception that the Christian school pedagogy is just like public school, but with Bible and prayers added in. (Unfortunately, far too many modern Christian schools think this way, too.) The difference is especially pronounced in teaching children to read in a Classical Christian School. Traditional instruction in grammar (elementary) schools developed English letters into special sounds and children are then trained to decipher those sounds out from and into words. This phonics-based approach was embraced in English instruction until Horace Mann introduced “whole word” reading techniques in the early 19th century. Mann’s whole-word technique taught the child to see the complete word like a symbol. Where the phonetic system treats the word “man” as “mmm + ahhh + nnnn”, the whole word system expects a child to memorize and visually catalog “man” as a visual representation of the concept of man, much like a hieroglyph or a Chinese logogram. In this system, children memorize english words and recognize words they see based on memory – their letters are mere strokes of serendipity. The results have been devastating. Coupled with the advent of electronic communications on television, movies, and internet – real literacy is dying in the West. The ***average*** American, for example, reads for about [15 minutes each day.](https://www.cnsnews.com/news/article/terence-p-jeffrey/americans-read-average-168-minutes-day) Which means that half of America reads for less than that. Compare that to the average 6 hours per day of screen time in front of tv and movies. (Source: [techcrunch](https://techcrunch.com/2018/07/31/u-s-adults-now-spend-nearly-6-hours-per-day-watching-video/)) I believe these two issues are connected. We read less, not only because we are distracted, but because we’re not very good readers. We learned to read ***wrong*** and so we don’t much care for it. As a church leader, I have the experience of asking lots of grown adults “read this section” of a bible passage or book study. Reading aloud can be a special skill, but it also reveals how confident and capable the reader is phonetically. My experience is that most people are slow readers, they struggle, and don’t enjoy it. A tragedy for a religion built around the “word.” For the most part I read myself through Evangelicalism into the Reformed and Anglican traditions. As a teenage Christian convert I began collecting and reading books to help fill in the blanks of growing up without a religious identity. This often surprises people who assume that I must’ve grown up in the Episcopal Church. The conversation often turns to asking what kind of Christian education I had. “Well, I went to public school…” is my answer. My experience always challenged me. As an adult I was convinced that Christian education was the way to go, yet my own experience had developed a love for reading in the failed government program. Was it a fluke? I don’t consider myself an exceptionally gifted reader or student, but I do enjoy reading. In elementary school, I read every John Grisham novel I could get at the thrift store. I bought them there because the old lady at the library didn’t understand when I asked for books by John “Griz-ham.” I can’t remember my parents ever reading a book. I’m sure my mom must have read some to me as a child, but I never saw them read or even buy a book. My younger siblings went to the same school as me, yet my younger sister struggled to learn to read and my younger brother doesn’t care for it. So I decided to reach out to my first grade teacher. Thanks to Facebook I was able to send her a quick message and just ask, “Do you remember what curriculum we used to teach kids to read back when I was in your class?” Her answer rocked my world. She explained that during my time in school, our district experimented with a phonics-based curriculum called Open Court. She told me that she hated it at first, but was impressed that it actually worked. But that things changed at the district level and the program was short-lived. So short-lived that my sister missed phonics-based instruction just two years later. Never to return. Many continue to miss it today, Christian schools hold the phonics mantle through the efforts of ministries like ABEKA and BJU Press. My experience has me fully convinced that Christian educators must remain committed to phonetic instruction in early childhood education. It also helps me see the Lord’s providential hand in my own life. My circumstances did not predestine me for perpetual victimhood. I grew up in a disadvantaged environment. I was born to a teenaged, mixed race couple without even a high school level of education. I was raised outside of the church in one of Sacramento’s most undesirable communities. I witnessed substance abuse and sexual violence. Yet my “way out” was gifted to me when I was only 6-years-old through the “borrowed capital” of phonics as received in Western Christendom and American history. Therefore… Tolle Lege. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/how-i-learned-to-read-in-public-school/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/how-i-learned-to-read-in-public-school/?share=x) - ### Related Posts - [Why I started a STEM Club at our Classical School](https://0.0.0.0/why-i-started-a-stem-club-at-our-classical-school/)I lead various classes and after school clubs at Canterbury - our parish's classical school.… - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… **Categories:** Classical Education **Tags:** Phonics, Reading --- ### [Carnivore Month 2021](https://0.0.0.0/carnivore-month-2021/) **Published:** January 1, 2021 **Author:** Steve Macias **Content:** In January 2020, I participated in my first Carnivore Month. It was a great start of the year for me. It helped me kickstart a personal weight loss from 262 lbs down to 238.4 lbs by the end of that month. For those who aren’t familiar with the carnivore diet – it’s a way of eating that includes anything animal based and nothing plant based. I’m doing it again for 2021 – here’s the link to my FB group: / ### My Personal Journey This was my second year using these “low carb/keto” efforts to get control over my weight and health. In 2019, I weighed in at 290 lbs and got serious as I approached 30-years-old in 2020. My father-in-law once joked with me about the internal “switch” changing from “burn” to “store” once we hit 30-years-old. I was truly afraid to be stuck as 300 lbs Steve. I struggled with low-energy, brain fog, severe headaches, and near constant heart burn. I wasn’t happy with how I looked in photos and felt winded just going up and down our single flight of stairs. I made up a 8.5″ x 11″ page with 50 squares and began counting down my pounds. To motivate myself I also signed up for a diet bet with Healthywage (link: ). I’ve won $2,500 over two bets using this website and betting against myself during this whole process. The betting aspect added extra pressure and real motivating financial deadlines. Carnivore got me down to 215 lbs in 2020 and a 14 day water-only fast temporarily dropped me to 202 lbs. Once I started eating the fasting weight returned, but I got to experience the bliss that is true fat adaption. Strangely enough, the more meat-based my diet has been, the less of a role food plays in my life. When I fall off the wagon and into a McDonalds or Taco Bell stint (or usual series of stints) food dominates my thinking. 5 days into my water fast, I had none of the food cravings that marked the previous decades of my life. I didn’t go running everyday or join a gym. Most days I didn’t walk more than across a parking lot to my office and back. As with any elimination diets or fast, you begin to see how certain foods affect you. Wheat/Gluten are really hard on my skin, rashing up my back, arms, and legs. I had no idea that it was related to my diet, but it began clearing up. Only to return during after a cheat meal. All throughout middle school and high school, my parents spent tons of money on all kinds of acne pads, creams, and cleansers to help with breakouts. Yet acne persisted on me throughout my twenties. Mom always said it was from sugared sodas, which I gave up when I got married, yet break-outs continued. I blamed stress. Going carnivore cleared up my skin to the point that I could predict a breakout only if I fell off the wagon and splurged on refined carbohydrates. This past year I’ve also spent a lot of time poking myself with the glucose meter. These little blood sugar tests revealed quite a bit about what my body is capable of doing. I can run completely on ketones and be perfectly content – better than non-ketone powered Steve even. I could see inside and out – a better me. One last note on my personal experience: sleep. This is a game changer. I didn’t think how much I slept mattered much even though I had read the reports about sleep regulating hormones and therefore helping with weight loss. But going to bed early did two things for me: 1) It prevented me from my late night splurges at the drive-thru; and 2) my frequent all-nighters would destroy my ability to self-regulate. I had created negative feedback loops – I’m tired and therefore don’t want to do X therefore I will reward myself with a splurge that makes me feel even worse. ### Heading in Carnivore 2021 I’ve continued to read and study low-carb diets. I first read Gary Taubes book, “Why We Get Fat” before I got married. And I had to get fatter for what I knew to be true to match what I wanted to do. I needed some conviction to match my knowledge. And still I struggle against temptation from Taco Bell and Jack in the Box regularly. I’m sure part of it is that I enjoy junk food, but I’m sure I mostly enjoy the habit’s dopamine hit and the convenience of junk food. Growing up on fast food didn’t help nor does the association of fast food with “reward” that exists in my mind through my own family’s traditions growing up and social experience as a teenager. Disentangling food from my emotional health has been difficult and I am still working through it. Despite the obvious results, extreme versions of ketogenic diets like “carnivore” aren’t appealing to everyone and I am not convinced interest in meat-only eating is sustainable for me personally. Not because its lacks any sort of science or nutritional value (quite the opposite) – but because food is more than nutrition in my world. So I see Carnivore as an appropriate seasonal fast. One that can help me break from my normal cycles and dependencies “Too much of a good thing” and all.. A fast that challenges my cravings and forces me to wrestle with what I really want. After all, a fast itself doesn’t mean that food is evil, but rather it affirms it is good. Here’s to breaking cycles and becoming a better me. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/carnivore-month-2021/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/carnivore-month-2021/?share=x) - ### Related Posts - [Books I Read in February 2021](https://0.0.0.0/books-i-read-in-february-2021/)In February 2021, I finished 8 books. 18 so far for 2021. Here’s what I’ve… - [Epiphany Blessing 2021- Chalking the Door](https://0.0.0.0/epiphany-blessing-2021-chalking-the-door/)Following sung matins at Saint Paul's - students and teachers join us in front of… - [Books I Read in January 2021](https://0.0.0.0/books-i-read-in-january-2021/)In January 2021, I finished 10 books. Here's what I've been reading: Greenlights by Matthew… **Categories:** Uncategorized --- ### ["The English Church Before It Was Roman"](https://0.0.0.0/the-english-church-before-it-was-roman/) **Published:** July 18, 2020 **Author:** Steve Macias **Content:** Did Anglicanism begin with Henry VIII? How did Christianity get to the British Isles? What is Celtic Christianity? On the Feast of St. George (England’s Patron Saint) Father Macias outlines a view of Church history that describes the conciliar goals of the English Reformation and the historic authenticity of an Apostolic, Orthodox Anglicanism. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-english-church-before-it-was-roman/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-english-church-before-it-was-roman/?share=x) - ### Related Posts - [English Bible Vernacular: From Church Latin to King James English](https://0.0.0.0/bible-vernacular-from-latin-to-english/)The Vernacular Language Today, the term "vernacular" implies the local language spoken by a particular… - [Anglican View of the Church Fathers](https://0.0.0.0/anglican-view-of-the-church-fathers/)While some authors seem to go far towards the substitution of the fathers for the… - [How Benedictine Spirituality Came to Celtic Christianity and the English Church](https://0.0.0.0/how-benedictine-spirituality-came-to-celtic-christianity-and-the-english-church/)The formalization of religious monasticism into the fabric of Christian identity coincided with the collapse… **Categories:** Theology --- ### [Commencement Address at St. Andrew's Academy, 2020](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/) **Published:** July 18, 2020 **Author:** Steve Macias **Content:** I spoke for less than 20 minutes on milestones for Christian high school graduates using the “smart by 20, married by 30, and rich by 40” formula. [St. Andrew’s Academy](https://academy.standrewsalmanor.org/) is a private, preparatory school in a beautiful rural area of Northern California. The Academy is a parochial ministry of St. Andrew’s Church, of the Diocese of Mid-America, [Reformed Episcopal Church (REC)](http://www.recus.org/), with Ray R Sutton, PhD as the bishop (also the Presiding Bishop of the REC) and Bishop Walter Banek, assisting. St. Andrew’s Academy is a founding member of the [Anglican Schools Association](https://anglicanschools.org/). ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/commencement-address-at-st-andrews-academy-2020/?share=x) - ### Related Posts - [Evensong with St. Andrew's College](https://0.0.0.0/evensong-with-st-andrews-college/)Last week, My parish (St. Paul’s Anglican Church in Los Altos) had the joy of… - [Who is St. John the Baptist? Three "I Am" Phrases from St. John the Baptist](https://0.0.0.0/who-is-st-john-the-baptist-three-i-am-phrases-from-st-john-the-baptist/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M **Categories:** Classical Education --- ### [The "Beefeaters"](https://0.0.0.0/the-beefeaters/) **Published:** July 18, 2020 **Author:** Steve Macias **Content:** There’s a bit of folklore that teaches that the British “Beefeaters” that protect the Tower of London and Crown Jewels are named such because of their diet. Some say they were actually paid in chunks of beef, others say eating mostly meat made them premier soldiers, and others describe a regal arrangement in which they could eat as much meat as they wanted from the royal court. They represent a certain *ideal* in my mind. They live in the routine and ritual of the Tower of London – a living fortress. Itself representing a fortress of history, culture, and wealth. They are “guardians” of English ceremony and yet live to pass it on to all who visit. In one sense, they are costumed tour guides – but am I not also? As I spend the summer refining my goals for the upcoming months and years – I see myself as a “beefeater.” Literally, as I’ve constrained my diet more carnivore, and spiritually – as I guard the castle we call Canterbury. Inside are the Crown Jewels – my classrooms are each year filled with students who will reign wearing crowns and wielding scepters. They are also the precious jewels of their parents. One of the most famous rituals associated with the Beefeaters is the 7-century old ceremony of the keys when the Tower of London is locked each night. The English ritual is based on a disappointing encounter between the King and a lax guard – rectified by this now every night litany of “Halt! Who goes there?” The response is remarkable: “The Keys!” As a priest, any mention of keys brings to my mind the binding and loosing that Jesus mentions in Matthew 16:19. The keys of the Kingdom. Yet the next response from the English ceremony is to ask, “Whose keys?”“The King’s Keys” How often we forget that we approach this world and its fortifications with the “King’s keys.” Every door will be opened and obstacle overcame. Because it is as the beefeater’s final reply says: “Pass King’s Keys. All is well. Amen.” ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-beefeaters/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-beefeaters/?share=x) - ### Related Posts - [The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind, and the Prayerbook Cross in San Francisco](https://0.0.0.0/american-anglicanism-began-in-california/)The First Anglican Prayer Book Service in North America: Sir Francis Drake, the Golden Hind,… - [Church of South India in the Bay Area](https://0.0.0.0/church-of-south-india-in-the-bay-area/)I had some friends from Kerala, India visit us at St. Paul's Anglican Church Los… - [Flannery Abroad in London (June 2025)](https://0.0.0.0/flannery-abroad-in-london-june-2025/)My proposal for Flannery O'Connor's Centenary at Fordham University London was accepted! My paper compares… **Categories:** Anglophile --- ### [The Historic Case for Paedocommunion (Child Communion)](https://0.0.0.0/the-historic-case-for-paedocommunion-child-communion/) **Published:** July 18, 2020 **Author:** Steve Macias **Content:** > “Those who say that infancy has nothing in it for Jesus to save, are denying that Christ is Jesus for all believing infants. Those, I repeat, who say that infancy has nothing in it for Jesus to save, are saying nothing else than that for believing infants, infants that is who have been baptized in Christ, Christ the Lord is not Jesus. After all, what is Jesus? Jesus means Savior. Jesus is the Savior. Those whom he doesn’t save, having nothing to save in them, well for them he isn’t Jesus. Well now, if you can tolerate the idea that Christ is not Jesus for some persons who have been baptized, then I’m not sure your faith can be recognized as according with the sound rule. Yes, they’re infants, but they are his members. They’re infants, but they receive his sacraments. They are infants, but they share in his table, in order to have life in themselves.” > > St. Augustine, Sermon 174, 7 ## WHAT IS PAEDOCOMMUNION? Paedocommunion is the practice of giving the Lord’s Supper (Holy Communion or The Eucharist) to baptized children. Such children participate apart from a coming-of-age ritual such as Episcopal confirmation or profession of faith. Paedocommunion is denied today by those who have been misinformed on its origins and historic practice. A Facebook friend points out here that most Roman Catholics, Lutherans, and Reformed Christians follow the practice of the Council of Trent to deny Holy Communion to children. Although, this is only partly true. Rome acknowledges that their view is a historical development of the church and does not prohibit paedocommunion in their churches. In fact, Rome has under its faithful, tens of millions of members in uniate churches (Melkites, Ruthenians, Maronites, etc) that weekly practice paedocommunion without issue. A practice unbroken in antiquity of the Eastern Churches. John Calvin even wrote of infants receiving communion in the Early Church: “This permission was indeed commonly given in the ancient church, as is clear from Cyprian and Augustine…” Rome acknowledges that its ancient fathers and liturgies once combined Baptism, Confirmation, and Communion into a single service for infants – as evidenced in the writings of Hippolytus of Rome (c. 170–235 AD). Further Rome acknowledges that infant communion was demanded by its own canons for children in mortal peril. What is worse is that the history against paedocommunion coincides not with anti-sacramentalism, but rather with the belief in transubstantiation. It is the Roman superstitions about the Sacrament that drove the church in the 12th century (Yes, as late as the 12th century!) to first deny the bread to infants for fear that they would regurgitate it and desecrate the “transubstantiated” body of Christ. The infants were still given the cup until 14th century when the Roman church removed the chalice (receiving wine) from all of the laity. This move approved by the Council of Constance was motivated (again) by a superstitious desire to protect the wine from desecration. (Rome also believes to receive one kind, was to receive both.) This move completely removed infants from communion, as they could not have the bread. Which by this time was given on the tongue only – to prevent any crumbs from falling to the ground. Again the gross superstitions accompanied the anti-paedocommunion side. Both practices have since been reversed in the Roman Church – the chalice restored to the lay people and communion bread may again be received in the hand. Over and over this practice is based on Rome’s desire to place more superstition into their understanding of the Eucharist. While at the same time, Roman apologists developed new justifications for the church’s changes. Individuals who appeal to one’s rational ability/responsibility to receive the eucharist follow the theological tradition of the Council of Trent – that itself relies on the scholastic idea of an “age of reason.” An idea wholly foreign to any previous era of sacramental theology in the church. It is Medieval Roman Catholic theology that introduces the arbitrary use of an “age of reason” (typically seven years old) for confirmation and therefore entrance to Holy Communion. The Reformed Churches that refused communion to their children followed the Roman scholastics in placing intellectual ability to discern the meaning of the sacrament as a new barrier for receiving the sacrament. A novel superstition born wholly in Roman Catholic history/theology and carried into the Reformed Churches. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-historic-case-for-paedocommunion-child-communion/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-historic-case-for-paedocommunion-child-communion/?share=x) - ### Related Posts - [Understanding the REC, ACNA, and Canterbury's Anglican Communion](https://0.0.0.0/understanding-the-rec-acna-and-canterburys-anglican-communion/)The relationship between the Reformed Episcopal Church (REC), the Anglican Church in North America (ACNA),… - [Postmillenialism as the Historic Reformed Position](https://0.0.0.0/postmillenialism-as-the-historic-reformed-position/)On March 4, 1971, Dr. RJ Rushdoony wrote this introduction of J. Marcellus Kik's An… - [Ray Sutton's Defense of Paedo-Communion](https://0.0.0.0/ray-suttons-defense-of-paedo-communion/)An excerpt from Bishop Sutton, (Reformed Episcopal Church, ACNA): "The church is to do no… **Categories:** Theology --- ### [How is God called Father?](https://0.0.0.0/how-is-god-called-father/) **Published:** July 18, 2019 **Author:** Steve Macias **Content:** Our most basic statement of faith, the Apostles’ Creed sets forth the essential truths about how we are to understand the Christian God. This Creed begins with, “I believe in God the Father Almighty” as the foundational statement of Christian theology and serves to articulate the first leg of the Christian doctrine of the Trinity. The term “God the Father” applied to the first member of the Godhead is later complemented by the identification of Jesus as the “God the Son.” Identifying these two persons of the Trinity with titles that are also associated with the human roles of father and son. The Trinitarian formula of the Father, the Son, and the Holy Spirit presents us with the difficulty of reconciling the unity of God’s singular divine essence with his distinct tri-personal identities, which are often referred to as hypostases or persons. One process for understanding how the various “persons” of the Trinity are able to express their distinct personalities is through the doctrine of appropriation. Appropriation is the idea of attributing some characteristics or names as belonging to one Person of the Trinity rather than to another. The term “God the Father” is used in the Apostles’ Creed to emphasize the truly paternal identity of God the Father among the Godhead and it is the father’s monarchial identity among the Trinity contributes to the consubstantial unity with God the Son and the God the Holy Spirit. It is an analogy that has left the divine imprint on mankind it is this “Fatherness” of God the Father that protects the Divine Trinity from encroachments of both Arian or Sabellian extremes. ![](https://i2.wp.com/kuyperian.com/wp-content/uploads/2019/06/Screen-Shot-2019-06-26-at-9.19.11-AM.png?fit=1024%2C826)The Holy Trinity: the Father, the Son, & the Holy Spirit. ### **The Monarchy of the Father** Attributes among the persons of the Trinity are equally possessed, that is to say that there are no attributes that belong only to the person of God the Father, therefore any attributes that are uniquely expressed by one person are to be understood also equally belonging to the other members of the Godhead. For example, if we say that God is merciful, we are to understand that attribute to belong to the essential character of the Trinity. Although, the doctrine of appropriation allows us to understand that each member of the Trinity does not equally express these attributes in the same likeness. God the Son may retain his essential sameness with God the Father while also yielding certain attributes to God the Father. In redemptive history, we see different members of the Trinity representing different attributes of salvation. An important example of appropriation is the phenomenon of the Monarchy of the Father. The Apostles’ creed begins to establish this doctrine by naming the Father as the “Almighty.” The Creed ascribes a certain attribute of almightiness to the person of God the Father. Later the Church would produce the Athanasian Creed that also clarifies, “likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty.” While each person of the Trinity is to be understood as possessing the attribute of “almightiness,” the Father uniquely expresses this “almightiness” as an aspect of his divine fatherhood. Fatherhood here is referring to the ontological priority of God the Father in the relationship between the various members of the Trinity. The word Almighty is synonymous with the phrase omnipotent, according to Francis Sheed, the doctrine of appropriation, “works of origination and of omnipotence are appropriated to the Father.” ((Francis J. Sheed. (1993). Theology and Sanity. Part II. pg.78)) Thus, we should then understand the use of almighty alongside father as a related intentionality rather than as coincidence. The Apostles’ Creed is linking the distinct Almighty attribute to the person of God the Father. Distinctly reserved to the person of God the Father is the honor and office of fatherhood in that he is to beget God the Son, not as a creation, but as his eternally equal. St. Basil the Great describes this generation as, “the Son of God came forth, begotten from the Father, the source of life.” ((St. Basil the Great (330-379). Homily on Faith, 2. PG 31.465D.)) By appropriating the attributes of almightiness the Father is able to fully express his own identity as the one, singular cause, while also defending the true equality of God the Son by offering of his own essence. It is the very fact that God the Son is begotten of God the Father’s same essence that he may retain his equality. Therefore, one reason that first person of the Trinity is called Father is because this name describes his relation to the cause of the Trinity. It is difficult to discuss the cause or source of the Trinity, because it is eternal. There was never a time when God the Son or God the Holy Spirit was not. Therefore, we understand this ontological reality in a nontemporal way. The oneness of God and the triunity of God are not in competition due to the Father as the source or cause, but rather as Dr. Cornelius Van Til explains, “Unity in God is no more fundamental than diversity, and diversity no more fundamental than Unity.” ((Cornelius Van Til (1955). Defense of the Faith. pg. 25)) ![](http://kuyperian.com/wp-content/uploads/2019/06/vantil-teaching.jpg)The Rev. Dr. Cornelius Van Til This monarchy of God the Father is what provides the ontological unity of the Godhead its consubstantial essence. Metropolitan Zizioulas explains it this way, “If God exists, He exists because the Father exists, that is, He who out of love freely begets the Son and brings forth the Spirit. Thus God as person—as the hypostasis of the Father—makes the one divine substance to be that which it is: the one God.” ((Zizioulas, J. (2011). Being As Communion: Studies in Personhood. pg. 41 )) Why do we call God the Father? Because he is the source of the life of the Godhead. If the Father and the Son had a common source, they would be more akin to brothers, but we have one father and one son. The generation from God the Father to God the Son is described in the Nicene Creed as, “God from God, Light From Light” as to imply that this generation in no way diminished the deity of the Son or in any way dampens the light from God the Father. “In the constitution of the Trinity the Father has undoubtedly priority,” writes German Reformed theologian Jürgen Moltmann, “whether we call it the monarchy of the Father or not: the unity of the Triunity proceeds in eternity from the Father.” ((Moltmann, J. (2010). International Journal of Orthodox Theology. pg. 45)) Moltmann attempts to resolve what may appear to be an asymmetry toward a Fatherly hierarchy, with a Trinitarian perichoresis where each “person makes himself livable for the others” The Father is truly the father of the other members of Trinity and it is by his omnipotence that these two other subsistences of God the Son and God the Holy Spirit find room to derive their divinity, equality, and personhood. ![](http://kuyperian.com/wp-content/uploads/2019/06/64635683_10161704531150251_2096094252634210304_n.png)A Diagram of the Holy Trinity### An Analogy to Human Fatherhood** If the Father is to be understood as distinct among the Godhead for his identity as a paternal source, how much of this fatherliness translates into and away from the human analogy of Father and Son. St. Gregory of Nanzianus taught that God the Father is, “truly a father, a far more truly father, in fact, than we humans are…” This he based on the unique position of God the Father as, “…a Father only, not formerly a son; and that he is wholly Father, and father of one wholly his son, as cannot be affirmed of human beings; and that he has been Father from the beginning and did not become Father in the course of things.” ((St. Gregory of Nazianzus. (325-389). “Oration 20.” )) It is clear from the descriptions of the Father as having a son, that the Church fathers like Sts. Basil and Gregory believed that the fatherliness of God the Father was certainly related to the human family. This idea of fatherhood among the Trinity and the Human family is addressed by St. Thomas Aquinas is his answers to the objection that, “the name Father taken from generation does not seem to be the proper name of any divine person.” To which St. Thomas Aquinas answers: “the very fact that in God a distinction exists of the Begotten from the Begetter as regards relation only, belongs to the truth of the divine generation and paternity.” ((St. Thomas Aquinas (1485). Summa. “Question 33. The person of the Father”)) Where the Divine fatherhood is expressed in this perfect generation, the human concept of Fatherhood is expressed in creation. Just as the Apostles’ Creed begins with calling the God the Father Almighty, it immediately appropriated the acts of the material creation to the Father as the, “creator of heaven and earth…” ((The Apostles Creed)) God the Father therefore also expresses his Almighty or omnipotence in begetting the son and in creating the universe. While creation is certainly a Trinitarian activity, as we see revealed in the Genesis account and in the New Testament attributions to Christ’s involvement, the Father is identified with the cause or source of the creation, while God the Son is simultaneously the “firstborn of all creation” and “in him all things were created.” ((Colossians 1:15-16)) ![](https://i2.wp.com/kuyperian.com/wp-content/uploads/2019/06/prodicgal-.png?fit=1024%2C682)### Analogy in the History of Redemption This identity of the God the Father and his behavior toward to God the Son as analogical to human relationships is not limited to the simple idea of merely begetting. The history of redemption uses the analogy of the human father’s love for his son to make sense out of the plan God has to redeem the world. We can point to narratives like Abraham and the sacrifice of his son Isaac or the various pieces of anecdotal wisdom appealed to throughout the scripture. Christ himself appeals to the analogy of God the Father as a type of good and loving father who shares compassion on his children in a way that is similar to earthly fathers when he asks, “if you know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” ((St. Luke 11:13)) Together these images give us a picture of a person that is God the Father as a district member of the Godhead. Therefore, we also call God Father because our earthly Fathers are to be like God the Father. Our earthly families are ordained by God through the Sacrament of Holy Matrimony and ordered into a procreative community as a family. Thus, fatherhood ought to be understood as a having a Trinitarian bend. Just as Pope St. John Paul the Great identified the goal of self-realization through a “sincere gift of self.” The family and true Fatherhood can look to the, “Trinity, as a communion of Persons.” ((Pope John Paul II. (1988). Mulieris Dignitatem. )) These illustrations are not, although, universally accepted as analogous of God the Father. One notable objection is Karl Barth, who explicitly rejected the analogy saying, “When Scripture calls God our father it adopts an analogy only to transcend it at once. Hence we must not measure by natural human fatherhood what it means that God is our father ” ((Barth, K. (2004). Church Dogmatics. pg. 266.)) To this objection, I offer the suggestion of viewing the ontological relationship between the Father and the Son from the perspective of Karl Rahner: “The economic Trinity is the immanent Trinity.” ((Rahner, K. (1961). Theological Investigations 1-23, pg. 177.)) The implication being that God’s actions as redemptive history reveal God’s character and attributes. Thus we should take no issue with drawing analogies from God’s actions into what God is like. It is also important to note that we understand the relationship between the Father and the Son as analogical is the method of Jesus’ own parables like the prodigal son. Our danger in ignoring the real applications is to abstract the Fatherhood of God from a covenantal reality to a philosophical idea. ![](https://i2.wp.com/kuyperian.com/wp-content/uploads/2019/06/KarlBarth.jpg?fit=806%2C1024)Karl Barth, Author of Church Dogmatics ### **Monarchy and Heresy** My emphasis on the monarchy of God the Father can be misread as falling too far into the ditch close to the Arian camp. The emphasis on “begotten” can be noted as similar to the Arian argument against the eternality of God the Son. I believe I have cautioned against these fears by my continued emphasis on the ontological equality and eternal existence of God the Son. Furthermore, I believe the strength of this position is against the neo-Sabellian positions that undermine full personhood and any real distinct hypostases of God the Father, God the Son, and God the Holy Spirit. Any fear of subordinationism or tritheism with distinct hypostases is assuaged by the emphasis on perichoresis and the exhaustive mutual indwelling of these persons. As we approach “Our Father” in our daily prayers, understanding that his fatherhood is a tangible reality that bleeds into human, creational, and theological categories can help solidify the reality of God’s caring providence in our lives. So much of our theology depends on properly maintaining these personal distinctions. If God the Father is not truly a person, then communion among the Trinity is not truly possible. Because of the communion of the Trinity and its incarnation of the Son, we too, have access to the communion of the Trinity and the ascent of the Son. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/how-is-god-called-father/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/how-is-god-called-father/?share=x) - ### Related Posts - [The Armor of God in the Old Testament](https://0.0.0.0/the-armor-of-god-in-the-old-testament/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… - [The Father-Leader](https://0.0.0.0/the-father-leader/)The Faith of our Children I sat across the table from a father holding his… - [The Purpose of the World - Through New Eyes](https://0.0.0.0/purpose-of-the-world/)https://youtu.be/BpBJkSwSECA PDF: Chapter Two - The Purpose of the WorldDownload Book:Through New Eyes: Developing a… **Categories:** Theology --- ### [The Father-Leader](https://0.0.0.0/the-father-leader/) **Published:** October 18, 2018 **Author:** Steve Macias **Content:** ### The Faith of our Children ![](http://kuyperian.com/wp-content/uploads/2018/10/Basil-274x274.jpg) I sat across the table from a father holding his beautiful five-month-old daughter. On my lap, I have my own infant son and another of mine, a toddler, underfoot. Somewhere in between the prattling about of these tiny humans, we were actually able to get a few complete thoughts out. Through the years, one particular thought has come up in our conversations over and over again, “what can we do to ensure our children stay in the faith?” Neither of us was raised by what we would call Christian fathers. We both came to Christ in high school in the context of a public school Bible club and youth group. Back then, we would lament the milquetoast Christianity of those raised in the church. Perhaps it was “old hat” to them or they had just spent years going through the motions – and now they felt no sense of urgency. Or they didn’t share our sense of urgency. Now both of us went on to marry virtuous women raised in the church – both of the Reformed tradition. And the Lord has blessed us with Children to lead and guide in the way. I explained to my fellow father, how my wife and I had our son in a Christian School. I shouted to our five-year-old at the other end of the dining table, asking him to recite the scriptures he had been memorizing the week before. As if somehow this answered the question weighing on our hearts. The Christian School will certainly help my children learn scripture, discipline their habits, and train them in a variety of academic disciplines, but it will never replace the single greatest influence on my child’s future trajectory: their father. ### A Father’s Lasting Influence ![Christian Father Fatherhood Leadership Dad](http://kuyperian.com/wp-content/uploads/2018/10/1050-day-246x274.jpeg) It’s not hard to see how much influence a father has on his child’s future. From a worldly perspective, this is often referred to as the “birth lottery.” Writing for [Business Insider](https://www.businessinsider.com/parents-determine-child-success-income-inequality-2014-1), Alison Griswold writes, “the amount of money people make is strongly predicted by what their parents earn…” Even in an age of unprecedented social mobility, a father can significantly determine one’s potential opportunities for education, friends, a spouse, and jobs. What college you end up at or who your wife might be, is nearly predetermined by the circumstances created by your father. Just as fathers play a significant role in determining the worldly circumstances by which children leave the household and enter society, so to do fathers determine the spiritual circumstances by which children enter the faith. The Book of Proverbs takes this a step further to say that the crown of a father is not his children, but his grandchildren. “Children’s children are the crown of old men,” (Proverbs 17:6). A father’s impact is then not merely on his immediate children, but multigenerational. To be a father is to represent the trajectory of an entire lineage. Certainly, the reader can see that the father is an important role which can either bring forth a series of covenantal blessings or a generational disaster. It is for this reason that every father that calls himself a Christian must be wholly committed to the success of his wife, his children, and his grandchildren. ![Christian Father Fatherhood Leadership Dad](http://kuyperian.com/wp-content/uploads/2018/10/father-daughter-cooking-531x274.jpg) ### The Father’s Commitment This commitment to the success of your family is a discipline and habit. It requires the grace of God and a spirit of humility. God’s grace isn’t infused on passive men but requires men to submit and obey the Lord. Grace is free, but not painless. As Flannery O’Connor rightly quipped, “All human nature vigorously resists grace because grace changes us and the change is painful.” This is why St. Paul encourages you to, “work out your own salvation with fear and trembling.” (Philippians 2:12) As a father, I have often failed to meet what I understood to be my fatherly obligations. I am often impatient with my wife and children, imprudent with my time, and selfish with my resources. Do not despair. The conviction here is God’s means of renewing his call for you to lead your family. Acknowledge to God and to your family that you have not been the father and leader that our Lord expected you to be. Explain that you truly desire their success. Wives and children need to know that you love and need them. ### The Father-Leader Explained ![Christian Father Fatherhood Leadership Dad](http://kuyperian.com/wp-content/uploads/2018/10/Family-devotions-416x274.jpg) A father-leader must recognize that his family is an essential part of his own salvation. He needs the prayers of his wife and children. He needs their gifts and even their weaknesses. The wife and children the Lord has given you are part of God’s plan of forming you into the image of his Son, therefore the father-leader must recognize where his family is going and be patient. I often remark that my sins are most evident in the sins of my children. Fathers should then look at our sins as a clue to where our children will also struggle. This is why it is so important that Fathers are working out their own issues, so as to avoid their owns sins being, “visited unto the third and fourth generation.” To avoid passing on their sins as their children’s inheritance. Father-leaders reject that they are fathers by the mere happenstance of biological functions, but see their role as ordained by the sovereign God. Yet this does not mean that he should demand or expect immediate results. A relationship of influence is a privilege that a father must earn, guard, and protect by investing in life-long relationships with each member of his family. This requires time, sacrifice, patience, and humility as you continue to demonstrate your commitment to your family. Your family wants to see in you a certain consistency that they can count on. Commitments must be evident, your wife and children know what it means to be “on your calendar.” They can see how you treat those whom you respect and honor. If raising faithful children is important to you, then you must strive to be more than a sperm-donor and more than a financier of food, lodging, and clothing – you must be a leader demonstrating his commitment to his children by fulfilling his God-given responsibility to lead his family. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-father-leader/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-father-leader/?share=x) - ### Related Posts - [Why Christian Classical Education Matters: Restoring the Roots of Christendom](https://0.0.0.0/why-christian-classical-education-matters-restoring-the-roots-of-christendom/)I recently had the opportunity to be interviewed on The Mere Catholicity Podcast with Jonah… - [How is God called Father?](https://0.0.0.0/how-is-god-called-father/)Our most basic statement of faith, the Apostles’ Creed sets forth the essential truths about… - [Classical Education in Bay Area and Northern California](https://0.0.0.0/classical-education-in-bay-area-and-northern-california/)Back in July 2024, I had the privilege of attending the Western Consortium of Classical… **Categories:** Classical Education, Theology --- ### [The Unlikely Ascension of Jesus](https://0.0.0.0/the-unlikely-ascension-of-jesus/) **Published:** May 25, 2017 **Author:** Steve Macias **Content:** The Ascension of Jesus can be a confusing scene. It is to be counted among the high holy days of the church calendar. Events on the church calendar are limited to items of theological significance, which is why the nativity (Christmas), passion (Good Friday), and resurrection (Easter) of Christ are memorialized with such pomp. Yet the Ascension is easily the least understood of the great feast days. This is to the detriment of the modern church which desperately needs to recover the meaning of the Christ ascended on high. ### A Textual Confusion Part of the problem is that the Biblical authors have offered limited descriptions of what actually happened at the Ascension. Our Scriptural references to the event are limited to a few quotations. One such description comes from St. Matthew’s Gospel following the words of the Great Commission.((The Holy Gospel of St. Matthew Ch. XXVIII:16-20)) Where Christ gathers his disciples at the mountain where he will presumably ascend. The Ascension in this account can only be inferred by its correlation with the descriptions offered by St. Luke in his Gospel and in the Book of Acts. St. Luke’s Gospel gives us a description of Jesus taking his disciples to Bethany, blessing them, and then, “He was parted from them and carried up into heaven.” ((The Holy Gospel of St. Luke Ch. XXIV:51)) Later in the first chapter of Acts, St. Luke describes the scene as Jesus boarding a cloud rising up through the sky. ((The Acts of the Holy Apostles Ch. I:9)) So that the general picture we get from the text is that the resurrected Christ gathers his disciples, gives them a sort of farewell speech, and then zephyrs his way into Heaven. *Why does it matter that Jesus ascended and why does the Church calendar mark this event as significant in the theological history of the Church?* ### Sorrow in Separation Perhaps the Apostles were expected to understand the Ascension in the context of the Old Testament? How often is Christ compared to the Prophet Elijah, who himself was taken up into heaven by a chariot of fire? ((Fourth Book of Kings Ch. II)) But is this event similar the Ascension of Christ? Do the disciples of Christ rend their garments in grief and anguish as did Elisha? No. Christ’s words seem to imply the reverse. Rather than separation, Christ teaches that his presence has penetrated the two planes of existence by the reality of the Incarnation and by the work of the Holy Spirit. Where Elijah was taken away from Earth, Jesus teaches that in the Ascension the Kingdom of Heaven is coming into contact with Earth in a way that is only comparable to how his own divinity took on human flesh. ### Objecting to the Resurrection In the context of the main message of Christianity– the Ascension is a problematic doctrine. For if we believe what St. Paul teaches about the significance of the resurrection: “if Christ is not risen, then our preaching is empty and your faith is also empty.” ((St. Paul’s First Epistle to the Corinthians XV:14 NKJV)) Then the ascension offers the first-century evangelist a bit of an apologetical hiccup. If Christ is ascended, how do they demonstrate the resurrection? When the Apostles go to spread the news about the risen Jesus, what is going to be the first objection raised? “Where then is your resurrected Lord?” Would we not be in a situation similar to Joseph Smith and his golden tablets? ((Wikipedia: “\[Joseph\] Smith eventually obtained testimonies from eleven men, known as the Book of Mormon witnesses, who said they had seen the plates. After the translation was complete, Smith said he returned the plates to the angel Moroni. Therefore the plates cannot now be examined. Latter Day Saints believe the account of the golden plates as a matter of faith, while critics often assert that either Smith manufactured the plates himself or that the Book of Mormon witnesses based their testimony on visions rather than physical experience.)) The resurrection is given to the church as the most powerful testimony of God’s saving power while the Ascension seems to remove this immaculate evidence from their witness. How many objections could have been overcome by St. Peter pointing over to the bearded figure teaching from the steps of the temple. “That’s him right there. Jesus who died and rose again.” Why then does our narrative take Jesus away from us? Perhaps it is because the main message of Christianity is not merely that Christ has risen, but rather that being risen, “he ascended into heaven, and is seated at the right hand of God the Father almighty…” (([The Apostles Creed](http://www.reformed.org/documents/apostles_creed_orr.html))) ![ Augustus of Prima Porta is a 2.03 m high marble statue of Augustus Caesar](http://kuyperian.com/wp-content/uploads/2017/05/Statue-Augustus-183x274.jpg)Marble statue of Augustus Caesar It is the Ascension that properly encapsulates the meaning of the “Gospel.” As Mark Rushdoony has pointed out, “Our word gospel means more than just good news… The religious meaning of gospel was amplified by the imperial cult, which was the deification of the Roman emperor. This began with Julius Caesar and was firmly established in the reign of Augustus.” ((Rushdoony, M. R. (2014, November 16). [What Gospel Do You Believe In?](https://chalcedon.edu/magazine/what-gospel-do-you-believe-in))) In the first century to proclaim the Gospel was to announce the good news that a new emperor had ascended unto the throne. For the disciples, the ascension was confirmation that Christ was truly the new King and had ascended to his heavenly throne. This is confirmed by the words of St. Stephen who testifies that he sees Jesus, “standing at the right hand of God.” ((The Acts of the Holy Apostles Ch. VII NKJV)) ### What then is the meaning of the Ascension? The meaning of the Ascension begins with words that are usually skipped in our readings of the Great Commission: “All authority has been given to Me in heaven and on earth.” ((The Holy Gospel of St. Matthew Ch. XXVIII:18)) The Ascension is the enthronement of Jesus as the true king. From his Heavenly throne, He points his scepter of grace earthward, empowering his saints on earth to “make disciples of all the nations.” ((The Holy Gospel of St. Matthew Ch. XXVIII:19 NKJV)) ![The Ascension is the enthronement of Jesus as the true King. From his Heavenly throne, He points his scepter of grace earthward, empowering his saints on earth to “make disciples of all the nations.](http://kuyperian.com/wp-content/uploads/2017/05/The-Ascension-is-the-enthronement-of-Jesus-as-the-true-King.-From-his-Heavenly-throne-He-points-his-scepter-of-grace-earthward-empowering-his-saints-on-earth-to-“make-disciples-of-all-the-nations.”-i-548x274.png) As St. Peter proclaimed on the day of Pentecost: > This Jesus God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. > > “For David did not ascend into the heavens, but he says himself: > > ‘The Lord said to my Lord, > “Sit at My right hand, > Till I make Your enemies Your footstool.”’ > > “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.” ((The Acts of the Holy Apostles Ch. II – NKJV)) [I first published this at kuyperian.com on May 25, 2017. ](http://kuyperian.com/unlikely-ascension-of-jesus/) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/the-unlikely-ascension-of-jesus/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/the-unlikely-ascension-of-jesus/?share=x) - ### Related Posts - [Jesus Heals a Deaf Man (St. Mark 7:31)](https://0.0.0.0/jesus-heals-a-deaf-man-st-mark-731/)Lower Chapel at Canterbury Christian School for January 19, 2021. https://youtu.be/OaIGR9Qti3M - [Did Jesus Change the Sabbath?](https://0.0.0.0/did-jesus-change-the-sabbath/)The question of Sabbath observance—whether Christians are bound to Saturday or Sunday worship—often sparks thoughtful… - [Mankind in Adam is dead & Mankind in Jesus is Born Again](https://0.0.0.0/mankind-in-adam-is-dead-mankind-in-jesus-is-born-again/)A new MP3 sermon from Saint Paul's Anglican Church is now available on SermonAudio with… **Categories:** Theology --- ### [Prayer of Humble Access](https://0.0.0.0/prayer-of-humble-access/) **Published:** March 18, 2017 **Author:** Steve Macias **Content:** The historic prayer book of the Anglican Communion, “The Book of Common Prayer,” includes some controversial prayers. Despite often receiving praise as a work of the Reformation, its verbiage can also feel uncomfortably Catholic. Its emphases on saints and sacraments can seem wetted from the pen tip of Thomas Aquinas rather than Thomas Cranmer. One such prayer is entitled the ***Prayer of Humble Access***: ***“We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen.”*** ((Press, O. U. (1993). [*The 1928 Book of Common Prayer*](http://amzn.to/2mmT52W). Oxford: Oxford University Press, USA.)) During the Holy Communion service, this prayer is offered following the Lord’s prayer while the kneeling congregation anticipates these words, “the Body of our Lord Jesus Christ, which was given for thee”. It is important to note that as a matter of liturgical significance the confession and absolution have already been offered and received in the service. In this way, the “Prayer of Humble Access” builds upon the Reformational apprehensions to any sort of merited righteousness, while also affirming the Reformed tradition’s emphasis on self-examination prior to communion. This belaboring of sin after confession has earned some criticism from liturgical scholars like James B. Jordan: “\[the anglican liturgy\] focuses on sin and justification to the extent that the entire service feels more like a penitential vigil than a celebration of redemption.” ((1993. Rite Reasons, [Studies in Worship, No. 29](http://www.biblicalhorizons.com/rite-reasons/no-29-anglicanism/), Biblical Horizons.)) Jordan is right if you read the prayer as solely penitential. But this prayer is posturing the Christian up from his knees to a seat at the table. It is bidding the Christian, “dine with God.” Mortal men are invited to Valhalla– what to the Norse meant “Hall of the Slain”– for a feast of flesh and mead. Only the brave souls that died in the triumph of Holy War would feast in Odin’s hall for slain warriors. So it is true of our prayers here. Christ’s absolution has progressed beyond mere forgiveness into conquest. (Romans 8:31-39) And now, those willing to die in and for their sins may enter. Now at the table, we may eat the flesh and drink the blood. This prayer also offers a narrative to help understand Christ’s presence in the eucharist. Douglas Wilson rightly points out that: “We partake of the Lord in the participles, we partake of Him in the partaking. We cannot say, ‘Look, there is the Lord, stationary, on the table.’ Rather, we say, ‘Here is the Lord in the action of eating and drinking.’ And these actions are part of a series of actions, which together constitute the story. We partake of the Lord’s body and blood in a glorious series of verbs—declaring, praying, blessing, setting apart, taking, breaking, taking, and giving. And each moment in the story says something about the end of the story.” (([Wilson, Douglas. (2013). *Against The Church*](http://amzn.to/2nos2Gj). Moscow, ID: Canon Press.)) It is through this participation in the Sacramental meal of victory that we become united with Christ and “that we may evermore dwell in him.” Lancelot Andrewes, an Anglican bishop of the Stuart period, says: “He taking our flesh, and we receiving His Spirit; by His flesh which He took of us receiving His Spirit which he imparteth to us; that, as He by ours became consors humanae naturae, so we by His might become consortes divinae naturae, ‘partakers of the divine nature’. (2 Peter 1: 4) ” ((Andrewes, L., Bliss (1841). [*Works.*](http://amzn.to/2mmMc2M) 1841-54, I, 16-17)) Ralph Smith describes this sort of mutual indwelling as analogical of the covenantal indwelling among the members of the Trinity. (( Smith, R. (2004). [*Trinity & Reality: An Introduction to the Christian Faith*.](http://amzn.to/2mn1FQp) Moscow, ID: Canon Press.)) He notes that for Cornelius Van Til, the mutual indwelling of the Persons of the Trinity means the Three “have one mind” and “a common consciousness.” ((Van Til, C. (1978). [*An Introduction to Systematic Theology*](http://amzn.to/2noHZML). Phillipsburg, NJ: Presbyterian and Reformed.)) God having now satisfied the righteous qualification for a covenantal unity between man and the divine, may now indwell every man on earth. Every Christian may through worship have “one mind” and a “common consciousness” with God. Every Christian is then commissioned out as a type of the incarnation to save the world. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/prayer-of-humble-access/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/prayer-of-humble-access/?share=x) - ### Related Posts - [The Book of Common Prayer in Spanish](https://0.0.0.0/the-book-of-common-prayer-in-spanish/)The earliest versions of the Anglican Prayerbook existed in French, German, Latin, and Spanish during… - [The Prayerbook as the Basis for a Unified Christendom](https://0.0.0.0/the-prayerbook-as-the-basis-for-a-unified-christendom/)In 1861, Bishop Cummins delivered a sermon in Philadelphia, in behalf of the Bishop White… - [Through New Eyes - Intro](https://0.0.0.0/through-new-eyes-intro/)https://youtu.be/u59cybkNdEc Through-New-EyesDownload **Categories:** Theology --- ## Pages ### [Anglican 101](https://0.0.0.0/anglican101/) **Published:** February 20, 2021 **Author:** Steve Macias **Content:** ## Anglican 101: Prayerbook Resources and Training Are you interested in learning more about Anglican spirituality and the Book of Common Prayer? Are you interested in learning how to pray like an Anglican or joining an Anglican Church? Are you curious about what conservative Anglicans in North America believe about the Bible, Sacraments, and Culture? Perhaps you feel called to the priesthood and are looking for materials to help discern your calling? ## Then you’ve reached the right site. My blog is dedicated to resources, articles, and training materials for Anglicans and friends of Anglicanism. This includes folks from my corner in the Reformed Episcopal Church, but also the greater Anglican Communion and all the Churches and spiritual traditions that trace their origins to the Church of England. Discover Posts about: - [Anglicanism](https://stevemacias.com/tag/anglican/) - [Prayerbook](https://stevemacias.com/tag/bcp/) I came to Anglicanism as an adult. I’m not a cradle Episcopalian and I wasn’t raised in the Church. After coming to Christ as a teenager, I longed for a faith deep enough to answer my objections, inspire my awe, and challenge my own sinfulness. I believe I have found this in Anglicanism as a branch of Christ’s One, Holy, Catholic, and Apostolic Church. Anglicanism is the only church able to emphasize the importance of both the doctrinal faithfulness of the Protestant Reformation and the riches of our historic Catholic Heritage. ## But where does one begin? Unfortunately, many “anglican” groups have been hijacked by a spirit unfaithful to the historic faith of the English Church. Many have maligned and besmirched this rich and deep tradition by undermining the Prayerbook with modern innovations and by abandoning its Biblical values. The fruit of such carelessness has resulted in a divided church. Rather than the humble charity of St. Vincent’s rule – modernist have introduced division. ## But how can we know what is “truly Anglican?” The Anglican Church is a historical church, not a modern or even a reformation sect. St. Vincent’s famous maxim: “Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed ***everywhere, always, by all.***” This last maxim guides my view of Anglicanism and sets it apart from other groups that may tolerate liberal or heretical innovations. This study is guided by the Ancient and Historic Model of the Church as expressed through the Formularies of the English Reformation. The following Standards guide my Anglican Resources: - The Holy Scripture as God’s inerrant, infallible & unchangeable Word - Book of Common Prayer (1662/1928) - The 39 Articles of Religion - Chicago-Lambeth Quadrilateral ## What’s the Point? Planting Churches and Growing Christians. **Planting Churches**: Anglicanism is an expression of the church, not just individuals. Anglicanism therefore must be focused on building a missional community. Anglican churches provide a place for unbelievers to ‘belong’ before they ‘believe.’ as they care for the least, the last, the lost, and the lonely. **Growing Christians**: Anglicanism teaches that that the Bible provides a comprehensive world and life view. Anglican Christians believe Church growth is not just more Christians, but bigger Christians, form with the Christian character of the 10 Commandments and teachings of Jesus. ## I am frustrated by Anglicans, too. I don’t want you to be confused or frustrated by Anglicanism or those who claim to be Anglican. Many start their way down the Canterbury Trail only to be discouraged by the teachers they encounter. Many then decide they have to settle for Roman Catholicism or Eastern Orthodoxy. They don’t – Orthodox Anglicanism is alive and thriving in North America. My goal is to help you confidently find your way in the Anglican Church and the Prayerbook tradition. From there, you will discover the benefits of a faithful obedience to a historic and apostolic tradition – one that will teach you how to enjoy the rhythms and stability of Anglican spirituality. **A Downloadable Reading List** 1. Link: [The Book of Common Prayer (American 1928)](https://stevemacias.com/bcp1928/) 2. Link: [On the Incarnation by St. Athanasius of Alexandria](https://stevemacias.com/on-the-incarnation-athanasius/) 3. Link: [Captains and Courts: A Biblical Defense of Episcopal Government by the Rt. Rev. Dr. Ray R. Sutton](http://34.223.225.245/wp-content/uploads/2020/08/captains_and_courts-1.pdf) 4. Link: [Through New Eyes: Developing a Biblical View of the World by Rev. James B. Jordan](http://34.223.225.245/wp-content/uploads/2020/08/Through-New-Eyes.pdf) 5. Link: [*Paradise Restored* : A Biblical Theology of Dominion by Rev. *David* *Chilton*](https://stevemacias.com/paradise_restored/) 6. Link: [The Institutes of Biblical Law by Rousas John Rushdoony](https://stevemacias.com/institutes-of-biblical-law-vol-1-rushdoony/) 7. Link: [A Survey Of Christian Epistemology by Dr. Cornelius van Til](https://stevemacias.com/van-til-a-survey-of-christian-epistemology/) 8. Link: [Anglican 101 by St. Patrick’s Anglican Church ](http://34.223.225.245/wp-content/uploads/2021/02/Anglican-101-Complete-SPAC.pdf) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican101/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican101/?share=x) - --- ### [About Rev. Steve Macias](https://0.0.0.0/about-me/) **Published:** September 16, 2016 **Author:** Steve Macias **Content:** The Reverend Father Steve Macias is the Headmaster at [Canterbury Christian School](http://www.canterbury.school/) and Rector of [Saint Paul’s Anglican Church](http://www.saintpauls.net/) in Los Altos, California. ### Denominational Affiliation (REC/ACNA) ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Ray-Sutton-Steve-Macias-300x195.png)He is an ordained presbyter (priest/elder) in the [Reformed Episcopal Churc](http://www.recus.org/)h, a founding jurisdiction of the [Anglican Church in North America](https://anglicanchurch.net/) under the care of The Most Rev. Dr. Ray R. Sutton ([Church of the Holy Communion](https://www.holycommuniondallas.org/), Dallas, Texas) in the [REC Diocese of Mid-America.](https://www.recdma.org/) ### Ministry Since his installation as Headmaster in 2018, Fr. Macias has guided Canterbury Christian School in strengthening its Anglican identity, classical Christian curriculum, and long-term institutional mission. He has also served the school as Campus Chaplain and Latin teacher, helping shape the spiritual and academic formation of its students. Under his leadership, Canterbury became a member of the [Anglican School Association](https://www.anglicanschools.org/), joining a network of classical Anglican schools across North America. In 2023, Fr. Macias helped establish a new mission congregation of the *Church of South India (CSI)* within his parish in Northern California, in partnership with The Rt. Rev. Dr. Malayil Sabu K. Cherian of the *Madhya Kerala Diocese*. He continues to preach and celebrate the sacraments for this congregation, supporting its ongoing ministry, growth, and new Malayalam-speaking vicar. The mission continues to flourish under a cooperative agreement between Bishop Cherian and Archbishop Foley Beach of the *Anglican Church in North America (ACNA)*, who provides stateside episcopal oversight for CSI missions on the West Coast. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Church-of-South-Indian-California-1024x768.jpg)### Writing and Speaking He is the author of [*Reformed Monasticism: The Influence of English Asceticism on Prayer Book Spirituality* (2021)](https://www.amazon.com/Reformed-Monasticism-Influence-Asceticism-Spirituality-ebook/dp/B09PK19FKN "Reformed Monasticism: The Influence of English Asceticism on Prayer Book Spirituality (2021)") a study of ascetical theology and Anglican devotional formation. He has been a featured speaker at the Anglican Way Institute in Dallas, the University of Aberdeen in Scotland, Fordham University in London, the University of the Pacific in Stockton, California, Reformed Episcopal Seminary in Philadelphia, and various theological, ecclesiastical, and literary conferences. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Chinese-Conference--300x171.png)Fr. Macias has also been invited to address church and ministry leaders in cross-cultural settings. The West Coast Chinese Christian Conference invited him to keynote its Kingdom Leadership Conferences in 2022 in San Diego, California, and again in 2023 aboard the *Carnival Radiance* en route to Ensenada, Mexico. His Youtube Channel ([Link](https://www.youtube.com/@FrSteveMacias?sub_confirmation=1)) features sermons, Bible studies, lectures on Anglican theology, and reflections on faith, education, and culture from a classical Christian perspective. The channel serves as a digital extension of his pastoral and educational work. ![](https://www.stevemacias.com/wp-content/uploads/2025/12/Steve-Macias-Mar-Thoma-1024x802.jpg)In 2025, Fr. Macias launched [**AnglicanWiki.org**](http://www.anglicanwiki.org " AnglicanWiki.org"), a collaborative online reference project modeled after*Wikipedia*, dedicated to defining and preserving orthodox Anglican theology and history according to the Church’s historic formularies. ### Personal Life and Interests Father Steve and his wife, Sarah, are blessed with six children: Athanasius, Anselm, Assumpta, Basil, Zoe, and Ambrose. Their precious Anselm and Zoe were called to be with Jesus in the womb, before they could be held in their parents’ arms. ![](https://www.stevemacias.com/wp-content/uploads/2026/06/Steve-Macias-Los-Altos-REC-1024x1024.jpg)### Hobbies and other Interests In addition to writing about theology and classical education, he advocates for the animal-based ketogenic lifestyle and enjoys studying Spanish, teaching ecclesiastical Latin, and indulging his lifelong Anglophilia. His other interests include time with family and friends, musical theater and Broadway, BMW motorcycles, HIIT training at Orangetheory, running Spartan races, and re-reading Flannery O’Connor. Born and raised in Sacramento, California, Father Steve came to the priesthood by way of politics and pro-life advocacy. He served as a press secretary in the California State Assembly, managed political campaigns, and worked with pro-life organizations in Washington D.C. before concluding that the most enduring work for human dignity is done from the pulpit and the altar. ![](https://www.stevemacias.com/wp-content/uploads/2025/06/Steve-Macias-Priest.avif)## Latest Posts: - [Silicon Valley Families Choose Classical Education](https://0.0.0.0/silicon-valley-families-choose-classical-education/) - [Captains and Courts: A Biblical Defense of Episcopal Government](https://0.0.0.0/captains-and-courts-a-biblical-defense-of-episcopal-government/) - [Re-Visiting Students for Life](https://0.0.0.0/re-visiting-students-for-life/) - [American and Dutch Kuyperian Connections with Dr. Harinck in Utrecht](https://0.0.0.0/american-and-dutch-kuyperian-connections-with-dr-harinck-in-utrecht/) - [Some Important Dates in Anglican History](https://0.0.0.0/some-important-dates-in-anglican-history/) ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/about-me/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/about-me/?share=x) - --- ### [Downloads](https://0.0.0.0/downloads/) **Published:** August 15, 2020 **Author:** Steve Macias **Content:** 1. Link: [The Book of Common Prayer (American 1928)](https://stevemacias.com/bcp1928/) 2. Link: [On the Incarnation by St. Athanasius of Alexandria](https://stevemacias.com/on-the-incarnation-athanasius/) 3. Link: [Captains and Courts: A Biblical Defense of Episcopal Government by the Rt. Rev. Dr. Ray R. Sutton](http://34.223.225.245/wp-content/uploads/2020/08/captains_and_courts-1.pdf) 4. Link: [Through New Eyes: Developing a Biblical View of the World by Rev. James B. Jordan](http://34.223.225.245/wp-content/uploads/2020/08/Through-New-Eyes.pdf) 5. Link: [*Paradise Restored* : A Biblical Theology of Dominion by Rev. *David* *Chilton*](https://stevemacias.com/paradise_restored/) 6. Link: [A Survey Of Christian Epistemology by Dr. Cornelius van Ti](https://stevemacias.com/van-til-a-survey-of-christian-epistemology/)l ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/downloads/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/downloads/?share=x) - --- ### [Request A Plant Here: The Anglican Mission Map](https://0.0.0.0/plant-here/) **Published:** October 19, 2025 **Author:** Steve Macias **Content:** **“And other seed fell on good ground, and brought forth fruit…” – Mark 4 : 8** Across the world, Anglicans are asking one simple question: *“Can a faithful parish be planted here?”* This map collects those prayers and interests. Each point represents individuals or small groups longing for worship according to the Book of Common Prayer, the Creeds, and the historic formularies of the Anglican Way. Whether you are a lifelong Episcopalian, new Anglican, or simply exploring the Prayerbook tradition, you are welcome. This is a shared effort to reawaken the Gospel DNA Bishop Sutton has described – the missionary impulse at the heart of classical Anglicanism. [ 🕊️ Request a Plant — Join the Mission Map ](https://docs.google.com/forms/d/e/1FAIpQLSf_Mgu_Sz502zkrDe3mVdYCJ3IYHMeh3L4T75C3WjpEmp1f5w/viewform?usp=dialog) ## Anglican Mission Map Legend - ● **Praying** — Hoping for an Anglican presence nearby. - ● **Gathering** — Meeting with others for prayer or study (Extension Work). - ● **Planting** — Working to start a worshiping community (Mission Parish formation). - ● **Clergy** — Ordained or licensed, available to serve or advise. ⏳ New submissions are **manually approved** and may take time to appear on the map. --- ## The Anglican Way of Planting Anglican church planting is both **missional and ordered**. It follows a clear progression: 1. **Extension Work** – a small gathering (under 12 adults) beginning as a Bible study or home fellowship under diocesan oversight. 2. **Mission Parish** – a group of 12–39 communicant members committed to worship, stewardship, and growth. 3. **Parish** – a fully self-governing congregation with its own vestry and stable membership. Each phase is guided by the diocesan bishop and a Canon Missioner to ensure doctrinal faithfulness and pastoral care. ![](https://www.stevemacias.com/wp-content/uploads/2025/10/extension.avif)## FAQ: Planting the Anglican Way **Why plant new Anglican parishes?** Because the Church’s life is missional by nature. The Anglican tradition has always been a missionary movement—from the Gospel Oaks of Celtic England to the parishes now springing up across North America. **What is REC100?** REC100 is the Reformed Episcopal Church’s vision to plant 100 new parishes by recovering the missionary DNA of Anglicanism—traditional, biblical, and prayer book-based communities that proclaim the Gospel and make disciples. **Who can start a new Anglican work?** Any lay or ordained person sensing a call should first contact their **Diocesan Canon Missioner** for discernment and guidance. A pre-screen interview, spiritual evaluation, and missional plan follow before any work is formally launched. **What’s the first step to start a mission?** Begin gathering people around prayer and the Word—often through home studies or small groups. **What support is available?** The REC100 program provides mentorship, training, and financial grants to help mission parishes begin public worship and community outreach. **Do all missions become full parishes?** That’s the goal! Once membership grows to 30–40 adults, the group can apply for full parish status. **Can I give to support a new mission?** Yes. Each mission parish commits to biblical tithing, and grants are overseen jointly by the Diocese and REC100 to ensure accountability and good stewardship. ## Learn More - Visit [REC100.org](https://rec100.org) for resources and applications. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/plant-here/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/plant-here/?share=x) - --- ### [The Churching of Women in the Anglican Tradition](https://0.0.0.0/churching-of-women-in-the-anglican-tradition/) **Published:** June 2, 2025 **Author:** Steve Macias **Content:** Sunday at Saint Paul’s, we had the joy of “churching” a new mother, and it was such a beautiful reminder of how our Anglican tradition cherishes both birth of new covenant children and the vocation of motherhood. If you’ve never witnessed a churching service—or are curious about what it really means—here’s a friendly, Anglican (or, to be more precise, Reformed Episcopal) take on it. ## What Is “Churching of Women”? First things first: churching is **not** a “purification” rite—pregnancy is a normal physiological process is never a pathology. In 1988, Pope John Paul II said it beautifully: > “Motherhood involves a special communion with the mystery of life, as it develops in the woman’s womb. The mother is filled with wonder at this mystery of life, and “understands” with unique intuition what is happening inside her. In the light of the “beginning”, the mother accepts and loves as a person the child she is carrying in her womb.” (*Mulieris Dignitatem*) At its heart, it’s a ceremony of thanksgiving that welcomed a new mother back to church. In the Prayerbook is it also called, “The Thanksgiving of Women after Child-birth” Childbirth was once much more dangerous for both mother and child and this tradition reflected the realities of life. In our parish last week, mom, dad, baby and family (grandparents!) all gathered in the nave of the church as the liturgy began with a responsive psalm reading. Then as the priest, I placed the end of my stole in her hand and led her to the altar rail. As we processed, I prayed the traditional: “Enter into the temple of God, adore the Son of the blessed Virgin Mary, who gave you fruitfullness of offspring.” At the front of the church, she kneels and the priest prays: > “FORASMUCH as it hath pleased Almighty God, of his goodness, to give you safe deliverance, and to preserve you in the great danger of Child-birth; you shall therefore give hearty thanks unto God…” After another set of responsive prayers, > O Lord, save this woman thy servant; > > ℟. **Who putteth her trust in thee.** > > Be thou to her a strong tower; > > **℟. From the face of her enemy**. > > Lord, hear our prayer. > ℟. **And let our cry come unto thee** I used the aspergillum to sprinkle her with Holy Water and then prayed over her and her child. The prayers explicitly connect childbirth to God’s providential care: > “…We give thee humble thanks for that thou hast been graciously pleased to preserve, through the great pain and peril of child-birth…” Historically, you might have seen language about “purification” under the Old Law—think the Virgin Mary presenting Jesus at the Temple on Candlemas. But in the historical Christian understanding, there is sense that a woman has become “unclean” by giving birth. Instead, we’re simply echoing that same ancient moment of praise when Mary and Joseph brought our Lord into the sanctuary. In other words, when she knelt at the altar rail last Sunday, she wasn’t seeking to be “cleansed”—she was pausing to lift her heart in gratitude and to receive a blessing. **It is also a public display of what our church values—we love the family, we honor motherhood.** ## Why Do We “Church” a Woman? 1. **Historically a Time of Rest and Healing:** The Church has long recognized that a mother needs time to recover after childbirth and she should be relieved of her “labors” at home, too. It is common today to speak of family leave after giving birth, but the church has recognized this reality for two Millenia. Canonically (according the church rules) a new mother is also excused from attending public worship for several weeks—no guilt, no judgment. Of course, many return before this, but symbolically the “burdens” are lifted so that mothers can spend time adjusting, healing, and resting. 2. **Thanksgiving for New Life:** In our service, there’s a blessing for the baby, too. - “GRANT, we beseech thee, O heavenly Father, that the child of this thy servant may daily increase in wisdom and stature, and grow in thy love and service, until he come to thy eternal joy; through Jesus Christ our Lord. Amen.” 3. **A Reminder of Community Support:** Churching isn’t just “mom and priest” alone. As mom kneeled at the altar, our congregation—mothers who’d been through it, the old and young —stood together with her. The church tells mom that she’s supported, protected, and loved. These are the people she can go to when she needs help. They can be babysitters, they can help with resources, they will teach Sunday school, they will be involved in supporting this young family, and so on. ## Clearing Up Common Misconceptions - **“Is this required for all mothers?”** No one is required—it’s not a salvation issue. Unfortunately, its fallen into relative rare use among most churches and so some mothers might even feel uncomfortable with the extra attention. All mothers may and deserve to be celebrated after pregnancy and childbirth. - **“Is it only for first‐time mothers?”** Nope. Any mother—whether she’s welcoming her first child or her fourth—can be churched. - **“How do I ask to be churched?”** Once a mother feels up to going back to church, she simply asks the priest for a churching to be scheduled. It can be done on a Sunday during the normal service or as a separate rite — either before, after, or on another day. - ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/churching-of-women-in-the-anglican-tradition/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/churching-of-women-in-the-anglican-tradition/?share=x) - --- ### [Praying the Daily Office (Anglican Book of Common Prayer)](https://0.0.0.0/anglican101/praying-the-office/) **Published:** February 20, 2021 **Author:** Steve Macias **Content:** **How to Pray the Daily Office** A step by step guide on how to use the 1928 Book of Common Prayer to pray the Daily Offices of Morning and Evening Prayer from the Book of Common Prayer (American 1928). ### Why is it called the Daily Office? The term “Daily Office” refers to a set of structured, regular prayers and Scripture readings that are assigned for specific times throughout the day. The name “Office” comes from the Latin word “officium,” which means “duty” or “service.” In the context of historic Christendom, the Daily Office represents a sacred duty or service of prayer and worship offered to God at various intervals of the day. The practice of the “Daily Office” has its roots in ancient monastic and religious communities, where monks and nuns would gather at designated times each day to pray together (e.g. matins, lauds, prime, terce, sext, none, vespers, and compline). The English Church inherited the Benedictine traditions around the offices and during the Protestant Reformation Archbishop Thomas Cranmer combined them into two simplified services called Morning and Evening Prayer. The Book of Common Prayer, first published in 1549 formalized the structure and content of the Daily Office for Anglican and Episcopal churches. The Book of Common Prayer provides specific prayers, psalms, and readings for Morning Prayer, Evening Prayer, and other worship services, creating a consistent and unified (hence “Common”) pattern of worship for the faithful. By calling it the “Daily Office,” the Christian tradition emphasizes the regularity and faithfulness of this act of worship, underlining its importance in the life of believers. The Daily Office serves as a means of sanctifying time, drawing individuals closer to God through continuous prayer and reflection throughout the day. Buy a 1928 BCP: ### Why pray the Daily Office? Praying the Daily Office from the Book of Common Prayer holds profound significance in nurturing a deeper spiritual life and fostering a stronger connection with God. This ancient practice, rooted in the rich tradition of the Christian faith, offers a structured framework for daily prayer and reflection. By engaging in regular moments of worship and meditation through the Daily Office, individuals can find solace, guidance, and inspiration amidst the busyness of life. The carefully curated prayers, psalms, and scriptures provide a balanced and comprehensive approach to communing with the Divine, allowing one to experience a sense of continuity and unity with the worldwide community of believers. Embracing the Daily Office ritual not only cultivates a disciplined prayer life but also deepens one’s understanding of sacred texts and strengthens the foundation of faith, empowering individuals to navigate life’s challenges with renewed spiritual strength and grace. **Morning Prayer or Matins (1928)** **Evening Prayer or Evensong (1928)** **The Litany** The Litany has been of the most well-loved liturgies in the Anglican daily office tradition for almost 500 years. It is especially appropriate in penitential seasons such as Lent and Advent. The Anglican litany was composed by Archbishop Thomas Cranmer and published by King Henry VIII in the summer of 1544. The medieval litany of the saints, as well as Luther’s 1529 litanies, provided models and precedents, though the Anglican litany is unique in many ways. The Litany’s use in church processions was ordered by Henry VIII when England was at war with Scotland and France. It was printed as an appendix to the eucharist in the 1549 BCP. The early prayerbooks called for use of the Litany after the fixed collects of Morning Prayer on Sundays, Wednesdays, and Fridays. The 1928 BCP allowed the Litany to be used after the fixed collects of Morning or Evening Prayer, or before the Eucharist, or separately. The 1979 BCP titled the Litany “The Great Litany” (p. 148), distinguishing it from other litanies in the Prayer Book. The Great Litany may be said or sung. ### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/anglican101/praying-the-office/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/anglican101/praying-the-office/?share=x) - --- ### [Contact](https://0.0.0.0/contact/) **Published:** July 7, 2020 **Author:** Steve Macias **Content:** Thanks for your interest in contacting me. Here are some of the specific reasons you may want to get in touch with me and how to do it. - If you have a question, comment, or idea, please send me an email to: steve\[@\]stevemacias.com. - You can also reach me via Twitter (X.com) - To request a prayer intention at an upcoming service, please send me an email to: steve\[@\]stevemacias.com. - If you are interested in having me speak at your event, please send me an email to: steve\[@\]stevemacias.com. **Meeting Requests and Phone Calls** If you would like to get in touch over the phone or schedule and in person meeting, please contact my office at (650) 949-0909 or If you are interested in reposting or reprinting one of my blog posts, - Link to my site or any specific post on my site. - Extract and re-post less than 200 words on any other site, provided you link back to my original post. If you are interested in writing a guest post for my blog, you should know that I no longer consider unsolicited requests. I just don’t have the time to give these the attention they deserve. If you submit a guest post or send an inquiry, you will get an auto-reply that restates what I just said. You can send mail, cards, photos, and books to review here: ``` The Rev. Steve Macias101 North El Monte AvenueLos Altos, CA 94022 ``` ![Steve Macias Anglican Reformed Episcopal ACNA REC ](http://34.223.225.245/wp-content/uploads/2023/08/F0H_m4WWcAAenqP.jpeg)### Share this: - [ Share on Facebook (Opens in new window) Facebook](https://0.0.0.0/contact/?share=facebook) - [ Share on X (Opens in new window) X](https://0.0.0.0/contact/?share=x) - --- ### [Privacy Policy](https://0.0.0.0/privacy-policy/) **Published:** January 3, 2025 **Author:** Steve Macias **Content:** ## Privacy Policy for stevemacias.com **Who We Are** Our website address is: SteveMacias.com **Comments** When visitors leave comments on the site, we collect the data displayed in the comments form, as well as the visitor’s IP address and browser user agent string to assist with spam detection. An anonymized string created from your email address (a hash) may be provided to the Gravatar service to check if you are using it. 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