ÿþ <p style="text-align: center"><span style="font-weight: bold; font-size:16pt">The Communion of Saints</span><br> </p> <p style="text-align: center"><span style="font-size: 10pt"><i>Precious in the sight of the Lord is the death of his saints.</i></span></p> <p style="text-align: center"><span style="font-size: 10pt">&#8211; Psalm 116:15</span><br> </p> <p style="text-align: center"><span style="font-size: 10pt"><i>The Lord grant unto him that he may find mercy of the Lord in that day . . .</i></span></p> <p style="text-align: center"><span style="font-size: 10pt">&#8211; II Timothy 1:18</span><br> </p> <p style="text-align: center"><span style="font-size: 10pt"><i>God forbid that in a higher state of existence she should cease to think of me, to long to comfort me, she who loved me more than words can tell.</i></span></p> <p style="text-align: center"><span style="font-size: 10pt">&#8211; St. Augustine, of St. Monica his mother.</span><br> </p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">When Jesus was in the temple and was set upon by a group of scribes and Pharisees bent upon His entrapment, He told them that He knew that they were <i>Abraham&#8217;s offspring; yet you seek to kill Me, because My word has no place in you.</i> Jesus went on to startle them with the truth that Abraham lived, <i>Your father Abraham rejoiced to see My day; and he saw it, and was glad</i> (John 8:37, 56). And on another occasion, when the <i>Sadducees came to Him, who say that there is no resurrection,</i> and attempted to entrap Him with a sly question about multiple marriages with the intent of demonstrating the absurdity of resurrected life, Jesus quickly dismissed their attempt, and then countered, <i>And as for the resurrection of the dead, have you not read what was said to you by God, &#8220;I am the God of Abraham, and the God of Isaac, and the God of Jacob?&#8221; He is not God of the dead, but of the living</i> (Matt. 22:22-33). Saint Paul, in quelling the disagreements between brothers that disturbs the unity of The Church, raised the entire question to Christ Himself, Who <i>died and lived again, that He might be Lord both of the dead and of the living</i> (Rom. 14:9).</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">That God is <i>Lord both of the dead and of the living</i> has always been the faith of The Catholic Church. With this faith, The Church expresses the all-encompassing Lordship of Christ Jesus over <span style="text-decoration: underline">all</span> the saints, and confesses this belief in the Apostles&#8217; Creed, <i>&#8220;I believe in the communion of saints.&#8221;</i> In this faith, The Church teaches that She is comprised of <span style="text-decoration: underline">all</span> the believers, both those in The Church Militant on earth, and also those believers who have ended their battles and are now with the Lord in The Church Triumphant.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">What is more, there has always been the belief that a certain degree of interaction ensues between the living and the dead in Christ. For, of course, the word <i>communion</i> in the phrase <i>communion of saints</i> means a &#8220;sharing together&#8221; or a &#8220;participation in.&#8221;</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">There is, then, a <i>mystical union of believers</i> that stretches across all space and all time. The writer of the Epistle to the Hebrews indicates that we, while on earth, actually come together in some spiritual and mysterious way with the angels and saints in Heaven.</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>You have not come to a mountain that can be touched and this is burning with fire, to darkness, gloom and storm . . . You have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven, you have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus, the mediator of a new Covenant.</i></span></p> <p style="text-align: right; margin-left: -0.0625in"><span style="font-size: 12pt">Heb. 12:18-24</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt"><i>A mutual sharing in praise and worship</i> is one aspect of this mystical union of believers &#8211; a sharing together in the worship of the Lamb Who was slain. The Book of Revelation contains beautiful images of the worship that is in Heaven. The joyous <i>multitude in Heaven</i> rejoice exceedingly with the cry, <i>hallelujah! For the Lord our God, the Almighty, reigns</i> (Rev. 14:1-5; 15:1-4; 19:6-10). Our worship on earth is, indeed, in one respect a foretaste of the joys to come, but at the same time &#8211; through the mystical union of believers &#8211; we truly share <span style="text-decoration: underline">now</span> in that Heavenly praise and worship in this world.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">The Church retains this joyous interaction of worship to God and the Lamb in its Holy Tradition of The Divine Liturgy. Through our mutual fellowship with Christ through the Spirit, which alone makes fellowship possible, we join together with believers from all ages and places as we proclaim in <i>The Sanctus</i> at the celebration of The Holy Eucharist:</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>. . . with angels and archangels and with all the company of Heaven we laud and magnify Thy glorious name evermore praising Thee and saying: Holy, Holy, Holy, Lord God of Sabaoth; Heaven and earth are full of Thy glory; Hosanna, Hosanna, Hosanna in the highest. Bless+ed is He, Bless+ed is He, Bless+ed is He that cometh in the name of the Lord. Hosanna, Hosanna, Hosanna in the highest.</i></span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">Another aspect of the mystical union of believers is a <i>mutual sharing in prayer.</i> On the one hand we can speak of the <i>prayer of the saints;</i> on the other, the <i>prayer for the saints.</i> In the Book of Revelation we see the souls of the holy martyrs praying that the wrongs done on earth be righted, and by implication for their brethren on earth, <i>How long, O Lord, holy and true, wilt Thou refrain from judging and avenging our blood on those who dwell on the earth</i> (Rev. 6:10). The Lutheran Confessions attest to the prayers of angels and saints. In the<span style="font-weight: bold"> Apology of the Augsburg Confession</span>, we read:</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>. . . we also grant that the angels pray for us. For there is a testimony in Zech. 1,12, where an angel prays: &#8220;O Lord of hosts, how long wilt Thou not have mercy on Jerusalem?&#8221; . . . concerning the saints we concede that, just as when alive, they pray for the Church universal in general, so in Heaven they pray for the Church in general . . . Granting that the blessed Mary prays for the Church . . .</i></span></p> <p style="text-align: right; margin-left: -0.0625in"><span style="font-size: 12pt"><i><span style="font-weight: bold">Apology of the Augsburg Confession</span></i>, XXI, 8, 27</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">And Dr. Martin Luther in the Smalcald Articles says:</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>And although the angels in Heaven pray for us (as Christ Himself also does), as also do the saints on earth, and perhaps also in Heaven . . .</i></span></p> <p style="text-align: right; margin-left: -0.0625in"><span style="font-size: 12pt"><i><span style="font-weight: bold">Smalcald Articles</span></i>, Second Part, II, 26</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">The prayers of the saints and angels for us is a most comforting and encouraging doctrine. To believe, in all the travails in this life, that prayers of intercession are being prayed in Heaven for the benefit of the saints in the Church Militant, is to receive immense hope and strength. And this in no way detracts from The Intercession that is ours in Jesus and the Spirit (Heb. 7:25; Rom. 8:26); for no i9intercession avails without The Intercession and Mediation of Our Lord and God. And just as we do not despise the intercessions of the saints on earth, because there is One Who intercedes for us in Heaven, we do not despise the intercessions of the saints in Heaven, but, on the contrary, consider them a most blessed joy. To see this is to have the understanding of the writer of the Epistle to the Hebrews, who moves from the intercessions of the saints to Jesus the Mediator and Intercessor in one vast paean of hope:</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, Who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.</i></span></p> <p style="text-align: right; margin-left: -0.0625in"><span style="font-size: 12pt">Heb. 12:1-2</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">There is a mutuality of prayer in the Communion of Saints. If, on the one hand, there are prayers in Heaven on our behalf, there are also prayers on earth for the dead in Christ. Concerning <i>prayers for the saints,</i> our Confessions acknowledge that <i>the ancients spoke of prayer for the dead,</i> and they do not forbid such a practice. The Lutheran Confessions <i>(Apology XXIV, 94, 96)</i> state the following: <i>Epiphanius testifies that Aerius believed that prayers for the dead were useless [Epiphanius, Panarion, 75: 2,3,7]. This he rejects. <span style="font-weight: bold">We do not support Aerius either.</span> </i>[Emphasis added.]</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">The Lutheran Reformers, of course, knew that the Aerians were an ancient sect which denied that there was any advantage and benefit in praying for the dead. Saint Epiphanius, in his reply to this Sect, declared that the Orthodox had good reasons for mentioning the name of the departed, one being that such mention was an argument that the departed were still in existence and living in the Lord.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">The Reformers could make such a strong statement with regard to prayers for the dead &#8211; so foreign to American Lutheranism today! &#8211; because they knew that prayers for the dead could be understood in all Scriptural and evangelical propriety, and they knew the pastoral benefits to be gained by the bereaved as they pray that their loved one may enjoy peace, refreshment, and rest in the everlasting grace of Christ.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">Prayers for the dead are a testimony of the respect and love directed to the dead in Christ. They also attest to a belief in the communion of saints, and in the immortality of the soul, in that they who were deceased are yet alive, and not extinguished, but still living with the Lord. Finally, it points toward the consummation of all things, and places the pre&euml;minence upon the Day of Judgement (as the Scriptures do), without in any way denying the truth of the particular judgment.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">As <i>The Society of The Incarnate Word</i> reminds us, we should remember when considering prayers for the dead that we do not pray in order to <i>change God&#8217;s mind</i> or to make Him remember something He has forgotten. Rather, we pray in order that <span style="text-decoration: underline">we</span> might remember that all things come from God, that He has in His keeping our departed loved ones.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">We certainly do not pray the departed out of Purgatory, nor do we believe that our prayers change the state of the dead. Rather, our intercessions are a declaration of our faith that God is giving the faithful departed peace and rest, they are a form of thinking God for the examples He has given us in the lives and deeds of our fellow-members in <i>the communion of saints,</i> and they are a reminder that we are called to imitate the faith of the saints.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">Most assuredly does <span style="font-weight: bold">The Evangelical Catholic Church</span> condemn, with Dr. Luther and the Confessions, the belief that,</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>. . . we should invoke and adore the angels and saints, and fast, hold festivals, celebrate Mass in their honor, make offerings, and establish churches, altars, divine worship, and in still other ways serve them, and regard them as helpers in need and divide among them all kinds of help, and ascribe to each one a particular form of assistance, as the Papists teach and do. For this is idolatry.</i></span></p> <p style="text-align: right; margin-left: -0.0625in"><span style="font-size: 12pt">(<i><span style="font-weight: bold">Smalcald Articles</span></i>, Second Part, II, 12)</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">A true Evangelical Catholic confession asserts the centrality and all-encompassing nature of Christ&#8217;s merciful work of redemption. Therefore, while we believe in the <i>prayers of the saints</i> and <i>prayers for the saints,</i> we do not accede to <i>prayers to the saints.</i> We believe, then, in the mutual <i>intercession</i> of the saints, not in their <i>invocation</i>.</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">The Orthodox Catholic Church has <span style="text-decoration: underline">never</span> condemned prayers for the faithful departed. Perhaps the best way to explain how and why Catholics pray for their dead is to quote the parody of Dr. Luther&#8217;s <i><span style="font-weight: bold">Small Catechism</span></i>, as written by <i>The Society of The Incarnate Word:</i></span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i>God gives peace to the faithful departed indeed without our prayer, but we pray in this petition that He would lead us to know it and to acknowledge it with thanksgiving.</i></span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt">As a further understanding of the <i>Communion of Saints</i>, The Church has always given God-please <i>honor to the saints</i>, mindful of the words, <i>Who can count the dust of Jacob . . . Let me die the death of the righteous, and let my last end be like his!</i> (Num. 23:10), and . . . <i>Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them</i> (Rev. 14:13).</span></p> <p style="margin-left: -0.0625in"><span style="font-size: 12pt"><span style="font-weight: bold"><i>The Evangelical Catholic Church</i></span> pays proper honor to Saint Mary, who has been raised to the pinnacle of womanhood by the grace of God operative in her. With <span style="font-weight: bold">The Council of Ephesus</span> (A.D. 431), we confess <i>Saint Mary as <span style="font-weight: bold">Theotokos</span></i> &#8211; God-Bearer, a title affirmed in<i><span style="font-weight: bold"> The Formula of Concord</span></i> (VII, <i><span style="font-weight: bold">Ep.</span></i> 12; <i><span style="font-weight: bold">Solid Declaration</span></i>, 24). In this title, <i><span style="font-weight: bold">Theotokos</span></i> (Mother of God), She confesses that a single, undivided person Who is God and man at one and the same time, was born of a sinful human being. We also consider <i>Saint Mary <span style="font-weight: bold">Ever-Virgin</span></i>, a title affirmed in <i><span style="font-weight: bold">The Smalcald Articles</span></i> (<i><span style="font-weight: bold">Part One</span></i>, IV [Latin]), and recognize her as <i>that Most Praiseworthy Virgin</i> (<i><span style="font-weight: bold">Augsburg Confession</span></i> III, 1 [German]; <i><span style="font-weight: bold">Formula of Concord</span></i> VIII; <i><span style="font-weight: bold">Solid Declaration</span></i> 100 [Latin]). Ever mindful that, although Blessed Mary prays for The Church, she does not receive souls in death, overcome death, nor give life (<i><span style="font-weight: bold">Apology</span></i> XXI, 27), <i><span style="font-weight: bold">The Evangelical Catholic Church</span></i>, then, gives God-pleasing honor to The Blessed Virgin and to <span style="text-decoration: underline">all</span> the saints.</span></p> <p style="margin-left: 0.4375in; margin-right: 0.4375in"><span style="font-size: 12pt"><i><span style="font-family: 'Times New Roman', serif">This honor is threefold. The first is thanksgiving: we should thank God for showing examples of His mercy, revealing His will to save men, and giving teachers and other gifts to The Church. Since these [saints] are His greatest gifts, we should extol them very highly; we should also praise the saints themselves for using these gifts, just as Christ praises faithful businessmen (Matt. 25:21,23).<br> <br> The second honor is strengthening of our faith: when we see [Saint] Peter forgiven after his denial, we are encouraged to believe that grace does indeed abound more than sin (Rom. 5:20). The third honor is the imitation, first of their faith and then of their other virtues, which each should imitate in accordance with his calling.</span></i></span></p> <p style="text-align: right; margin-left: -0.0625in"><span style="font-size: 12pt">-- <i><span style="font-weight: bold">Apology to the Augsburg Confession</span></i>, XXI, 4-7</span></p> <p style="margin-left: -0.0625in; margin-top: 0.0691667in"><span style="font-size: 12pt"><span style="font-family: 'Times New Roman', serif">We thus include in </span> <span style="font-family: 'Times New Roman', serif; font-weight:bold">The Kalendar</span><span style="font-family: 'Times New Roman', serif"> the following feasts of Our Lady:<br> </span></span></p> <p style="text-align: center; margin-left: -0.0625in; margin-top: 0.0691667in"> <span style="font-family: 'Times New Roman', serif; font-size:10pt"></span><span style="font-weight: bold"><span style="font-family: 'Times New Roman', serif">February 2: </span><i><span style="font-family: 'Times New Roman', serif">The Purification</span></i></span><span style="font-family: 'Times New Roman', serif"> <br> </span><span style="font-weight: bold"><span style="font-family: 'Times New Roman', serif">March 25: </span><i><span style="font-family: 'Times New Roman', serif">The Annunciation</span></i></span><span style="font-family: 'Times New Roman', serif"> <br> </span><span style="font-weight: bold"><span style="font-family: 'Times New Roman', serif">July 2: </span><i><span style="font-family: 'Times New Roman', serif">The Visitation</span></i></span><span style="font-family: 'Times New Roman', serif"> <br> </span><span style="font-weight: bold"><span style="font-family: 'Times New Roman', serif">August 15: </span><i><span style="font-family: 'Times New Roman', serif">The Dormition</span></i></span><span style="font-family: 'Times New Roman', serif"> <br> </span><span style="font-weight: bold"><span style="font-family: 'Times New Roman', serif">September 8: </span><i><span style="font-family: 'Times New Roman', serif">The Nativity</span></i></span><span style="font-family: 'Times New Roman', serif"> </span></p> <font color="#0000cc"> <P align="center" style="margin-top: 0; 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