Clergy poll: offertory prayers

The 1928 Prayer Book explicitly states in the offertory rubrics, "And the Priest shall then offer, and shall place upon the Holy Table, the Bread and the Wine." The 1979 Prayer Book just assumes this is done and directs the congregation to "stand while the offerings are presented and placed on the Altar."

Neither book provides a form for doing so. It is presumed in the Prayer Book tradition that this is something that falls under the domain of custom. And that is understandable since the Roman offertory prayers were a late addition and varied greatly from place to place at the time of the first Prayer Book.

The offertory is an occasion that naturally invites prayer. Some celebrants simply raise the gifts slightly as a gesture of oblation and place them on the altar without any words, letting the ceremonial serve as a prayer. Others naturally turn to the offertory prayer of the Roman rite--either the old rite, or more recently the new rite of Pope Paul VI. The latter has even been included in various new eucharistic rites around the Anglican Communion.

For those who make use of the former, and use an English translation rather than the Latin originals, which translation do you prefer? There have been two main altar books with these offertory prayers printed in them--the Anglican/English Missal published by Knott & Sons and the American edition of the Anglican Missal, sometimes just called the American Missal. The Missal of the Western Rite Orthodox parishes uses another translation (see below).

I have a hard time choosing myself; my preference goes back and forth. Which do you favor for use at the altar?

From the (Knott) English Missal:

At the offering of bread
Receive, O holy Father, almighty everlasting God, this spotless host, which I, thine unworthy servant, offer unto thee, my living and true God, for my numberless sins, offences and negligences; and for all who stand here around, as also for all faithful christians, both living and departed, that to me and to them it may avail for salvation unto life eternal. Amen.

At the blessing of water
O God, who didst wondrously create, and yet more wondrously renew the dignity of human nature: grant that by the mystery of this water and wine we may be made co-heirs of his divinity, who vouchsafed to be made partaker of our humanity, even Jesus Christ thy Son our Lord: Who liveth and reigneth with thee in the unity of the Holy Ghost, one God: world without end. Amen.

At the offering of wine
We offer unto thee, O Lord, the cup of salvation, humbly beseeching thy mercy: that in the sight of thy divine majesty it may ascend as a sweet-smelling savour for our salvation, and for that of the whole world. Amen.

Over the Holy Gifts
In a humble spirit, and with a contrite heart, may we be accepted of thee, O Lord: and so let our sacrifice be offered in thy sight this day, that it may be pleasing unto thee, O Lord God.
Come, O thou Fount of holiness, almighty, eternal God: He blesses the Oblations, proceeding: and bless this sacrifice, made ready for thy holy name.


From the (American) Anglican Missal:

At the offering of bread
Receive, O Holy Father, Almighty and Everlasting God, this spotless Host, which I thine unworthy servant now offer unto thee, my God, the living and true, for all my countless sins, wickedness and neglect; and for all those here present; as also for all the faithful in Christ, both the quick and the dead; that it may set forward their salvation and mine, unto life everlasting. Amen.

At the blessing of water
O God, who didst lay the foundation of man's being in wonder and honour, and in greater wonder and honour didst renew the same: grant by the mystery of this water and wine, that he who was partaker of our humanity may make us joint-heirs of his very Godhead, even Jesus Christ thy Son our Lord. Who liveth and reigneth with thee in the unity of the Holy Ghost, ever one God, world without end. Amen.

At the offering of wine
We offer unto thee, O Lord, the Cup of Salvation; beseeching thy mercy that it may ascend in the sight of thy Divine Majesty as a sweet-smelling savour for our salvation, and that of the whole world. Amen.

Over the Holy Gifts
In a contrite heart and an humble spirit let us be accepted of thee, O Lord, and so let our sacrifice be in thy sight this day that it may be well pleasing unto thee, O Lord our God.
Come, O thou Sanctifier, Almighty and Everlasting God, and bless this sacrifice made ready for thy Holy Name.


From the Western Rite Orthodox Missal:

At the offering of bread
Accept, O holy Father, almighty and everlasting God, this unspotted host which I, unworthy servant, offer unto thee, my living and true God, for my innumerable sins, offences and negligences, as also for those here present and for all faithful Christians, both living and dead, that it may avail me and them unto life everlasting. Amen.

At the blessing of water
O God, who in creating human nature hast wonderfully dignified it and still more wonderfully reformed it, grant that by the mystery of this water and wine, we may become partakers of his divine nature who deigned to partake of our human nature, thy Son our Lord Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Spirit, God; throughout all ages of ages. Amen.

At the offering of wine
We offer unto thee, O Lord, the chalice of salvation, beseeching thy mercy, that it may ascend before thy divine majesty as a sweet odor for our salvation and for that of the whole world. Amen.

Over the Holy Gifts
Accept us, O Lord, in the spirit of humility and contrition of heart: and grant that the sacrifice we offer this day in thy sight may be pleasing to thee, O Lord God.
Come, O almighty and eternal God the Sanctifier, bless this sacrifice prepared for the glory of thy holy Name.

Happy Thanksgiving!

Usually a picture says a thousand words. This one says five: "Turn your head and cough." It will be interesting to see what happens this holiday with so many people headed to Grandma's house. Will these new enhanced screening techniques continue? Or will there be some push-back from the public? One US senator called them "love pats" while one former judge said, "What you are looking at in these pictures is a crime. It's called sexual assault." I'm just glad I'm not set to get on a plane anytime soon.

Someone who recently went through a pat-down described it to me yesterday as being "extremely thorough." I think he used the phrase about four times, saying it slower each time. He said that he had a cough drop in one pocket. When the agent noticed it, he backed up, rested his hand on his sidearm and said, "Please empty your pocket, sir." When it turned out to be a Hall's, he said, "Move along."

On the lighter side of things, this cartoon from New Orleans gets it just about right.

New Advent wreath

This week, I finished constructing a new Advent wreath for Trinity Church in Dublin, one of the mission congregations I serve. I am grateful to the women of the church who donated the funds. It came out to less than $300 for the supplies (candles, sockets, followers, wood, paint, garland, chains and hooks). If that sounds steep, just consider that the same thing from a church supply company would be $600 to $1,2000!

It was not too complicated. I basically cut a ring out of wood, painted it green, wrapped it in garland, and attached candle sockets and chains to it. A white candle will hang in the center at Christmas. This wreath is a little over 30" in diameter. It replaces a home Advent wreath (about 6" diameter) that was set on a little table in the church in previous years.

Lost in translation

At the opening Mass for the 2010 Fort Worth diocesan convention, the gospel text was John 21:15-19. It is a powerful passage, but one whose meaning is hidden in translation.

Jesus repeatedly asks Peter, "Do you love me?" Peter responds that he does love Jesus. In turn, Jesus calls him anew as a pastor to the church. Many people see a threefold opportunity for Peter to repent of his threefold denial of Jesus. "Yes, Lord, you know that I love you." That is said to explain why Peter was grieved when asked the third time if he loves Jesus; he remembered his threefold denial. While that may be true, the original language gives us more detail, because there are three Greek words for "love" in the New Testament, and two different ones are used in this passage.

The two words for love used here are philo and agape. Philo means to love as a friend or like a brother (hence Philadelphia is the "city of brotherly love"). Agape means to love unconditionally, as God loves. Agape took on a renewed importance with the spread of Christianity. Here is the text with the two different words noted:

John 21:15-19 When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me unconditionally [agape] more than these?" He said to him, "Yes, Lord; you know that I love you as a friend [philo]." He said to him, "Feed my lambs." He said to him a second time, "Simon, son of John, do you love me unconditionally [agape]?" He said to him, "Yes, Lord; you know that I love you as a friend [philo]." He said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me as a friend [philo]?" Peter was grieved because he said to him the third time, "Do you love me as a friend [philo]?" and he said to him, "Lord, you know everything; you know that I love you as a friend [philo]." Jesus said to him, "Feed my sheep. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go." (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, "Follow me."

Peter was grieved the third time because Jesus acknowledged that Peter was not yet willing to say that he loves Jesus unconditionally the way Jesus loves him. The context fits in with the dialogue here. Peter has reverted to the life of a fisherman, neglecting the sheep of his vocation. Jesus calls Peter to come learn unconditional love by living out his vocation.

Finally, Jesus implies that one day Peter will learn to love unconditionally, as he partakes intimately in that sign of God's unconditional love--the cross. By the time Peter is old, he will be crucified, having tended God's flock and learned to love the way God loves. It is no wonder that according to tradition, Peter said that he was not worthy to die in the same way as the Savior, and so he was crucified upside down.

"That they may be one"

Excerpts from ARCIC statement "The Gift of Authority"

41. In every age Christians have said "Amen" to Christ's promise that the Spirit will guide his Church into all truth. The New Testament frequently echoes this promise by referring to the boldness, assurance and certainty to which Christians can lay claim (cf. Lk 1.4; 1 Thess 2.2; Eph 3.2; Heb 11.1). In their concern to make the Gospel accessible to all who are open to receive it, those charged with the ministry of memory and teaching have accepted new and hitherto unfamiliar expressions of faith. Some of these formulations have initially generated doubt and disagreement about their fidelity to the apostolic Tradition. In the process of testing such formulations, the Church has moved cautiously, but with confidence in the promise of Christ that it will persevere and be maintained in the truth (cf. Mt 16.18; Jn 16.13). This is what is meant by the indefectibility of the Church (cf. Authority in the Church I, 18; Authority in the Church II, 23).

42. In its continuing life, the Church seeks and receives the guidance from the Holy Spirit that keeps its teaching faithful to apostolic Tradition. Within the whole body, the college of bishops is to exercise the ministry of memory to this end. They are to discern and give teaching which may be trusted because it expresses the truth of God surely. In some situations, there will be an urgent need to test new formulations of faith. In specific circumstances, those with this ministry of oversight (episcope), assisted by the Holy Spirit, may together come to a judgement which, being faithful to Scripture and consistent with apostolic Tradition, is preserved from error. By such a judgement, which is a renewed expression of God's one "Yes" in Jesus Christ, the Church is maintained in the truth so that it may continue to offer its "Amen" to the glory of God. This is what is meant when it is affirmed that the Church may teach infallibly (see Authority in the Church II, 24 - 28, 32). Such infallible teaching is at the service of the Church's indefectibility.

43. The exercise of teaching authority in the Church, especially in situations of challenge, requires the participation, in their distinctive ways, of the whole body of believers, not only those charged with the ministry of memory. In this participation the sensus fidelium is at work. Since it is the faithfulness of the whole people of God which is at stake, reception of teaching is integral to the process. Doctrinal definitions are received as authoritative in virtue of the divine truth they proclaim as well as because of the specific office of the person or persons who proclaim them within the sensus fidei of the whole people of God. When the people of God respond by faith and say "Amen" to authoritative teaching it is because they recognise that this teaching expresses the apostolic faith and operates within the authority and truth of Christ, the Head of the Church. The truth and authority of its Head is the source of infallible teaching in the Body of Christ. God's "Yes" revealed in Christ is the standard by which such authoritative teaching is judged. Such teaching is to be welcomed by the people of God as a gift of the Holy Spirit to maintain the Church in the truth of Christ, our "Amen" to God.

44. The duty of maintaining the Church in the truth is one of the essential functions of the episcopal college. It has the power to exercise this ministry because it is bound in succession to the apostles, who were the body authorised and sent by Christ to preach the Gospel to all the nations. The authenticity of the teaching of individual bishops is evident when this teaching is in solidarity with that of the whole episcopal college. The exercise of this teaching authority requires that what it teaches be faithful to Holy Scripture and consistent with apostolic Tradition. This is expressed by the teaching of the Second Vatican Council, "This teaching office is not above the Word of God, but serves it" (Dogmatic Constitution on Divine Revelation, Dei Verbum, 10).

47. Within his wider ministry, the Bishop of Rome offers a specific ministry concerning the discernment of truth, as an expression of universal primacy. This particular service has been the source of difficulties and misunderstandings among the churches. Every solemn definition pronounced from the chair of Peter in the church of Peter and Paul may, however, express only the faith of the Church. Any such definition is pronounced within the college of those who exercise episcope and not outside that college. Such authoritative teaching is a particular exercise of the calling and responsibility of the body of bishops to teach and affirm the faith. When the faith is articulated in this way, the Bishop of Rome proclaims the faith of the local churches. It is thus the wholly reliable teaching of the whole Church that is operative in the judgement of the universal primate. In solemnly formulating such teaching, the universal primate must discern and declare, with the assured assistance and guidance of the Holy Spirit, in fidelity to Scripture and Tradition, the authentic faith of the whole Church, that is, the faith proclaimed from the beginning. It is this faith, the faith of all the baptised in communion, and this only, that each bishop utters with the body of bishops in council. It is this faith which the Bishop of Rome in certain circumstances has a duty to discern and make explicit. This form of authoritative teaching has no stronger guarantee from the Spirit than have the solemn definitions of ecumenical councils. The reception of the primacy of the Bishop of Rome entails the recognition of this specific ministry of the universal primate. We believe that this is a gift to be received by all the churches.

50. We have come to a shared understanding of authority by seeing it, in faith, as a manifestation of God's "Yes" to his creation, calling forth the "Amen" of his creatures. God is the source of authority, and the proper exercise of authority is always ordered towards the common good and the good of the person. In a broken world, and to a divided Church, God's "Yes" in Jesus Christ brings the reality of reconciliation, the call to discipleship, and a foretaste of humanity's final goal when through the Spirit all in Christ utter their "Amen" to the glory of God. The "Yes" of God, embodied in Christ, is received in the proclamation and Tradition of the Gospel, in the sacramental life of the Church and in the ways that episcope is exercised. When the churches, through their exercise of authority, display the healing and reconciling power of the Gospel, then the wider world is offered a vision of what God intends for all creation. The aim of the exercise of authority and of its reception is to enable the Church to say "Amen" to God's "Yes" in the Gospel.

58. Anglicans and Roman Catholics are already facing these issues but their resolution may well take some time. However, there is no turning back in our journey towards full ecclesial communion. In the light of our agreement the Commission believes our two communions should make more visible the koinonia we already have. Theological dialogue must continue at all levels in the churches, but is not of itself sufficient. For the sake of koinonia and a united Christian witness to the world, Anglican and Roman Catholic bishops should find ways of cooperating and developing relationships of mutual accountability in their exercise of oversight. At this new stage we have not only to do together whatever we can, but also to be together all that our existing koinonia allows.

60. The Commission's work has resulted in sufficient agreement on universal primacy as a gift to be shared, for us to propose that such a primacy could be offered and received even before our churches are in full communion. Both Roman Catholics and Anglicans look to this ministry being exercised in collegiality and synodality - a ministry of servus servorum Dei (Gregory the Great, cited in Ut Unum Sint, 88). We envisage a primacy that will even now help to uphold the legitimate diversity of traditions, strengthening and safeguarding them in fidelity to the Gospel. It will encourage the churches in their mission. This sort of primacy will already assist the Church on earth to be the authentic catholic koinonia in which unity does not curtail diversity, and diversity does not endanger but enhances unity. It will be an effective sign for all Christians as to how this gift of God builds up that unity for which Christ prayed.

61. Such a universal primate will exercise leadership in the world and also in both communions, addressing them in a prophetic way. He will promote the common good in ways that are not constrained by sectional interests, and offer a continuing and distinctive teaching ministry, particularly in addressing difficult theological and moral issues. A universal primacy of this style will welcome and protect theological enquiry and other forms of the search for truth, so that their results may enrich and strengthen both human wisdom and the Church's faith. Such a universal primacy might gather the churches in various ways for consultation and discussion.

Holy Michael the Archangel

Saint Michael, prince of the heavenly hosts, conqueror of the infernal dragon, you received from God the strength and power to destroy through humility the pride of the powers of darkness. We implore you help us to true humility of heart, to unshakable fidelity, to fulfill the Will of God and to fortitude in sufferings and trials. Help us to stand before the judgment seat of God, through Jesus Christ our Lord. Amen.

Clergy day in Diocese of Fort Worth

I was going to write up a summary, but then I realized that Fr. Heidt already did, so I recommend his reports. Here is the one on Bishop Duncan's presentation, and here is the report on Bishop Anis' presentation.

Celebrating 50 years today

9/11 monument--a hole in the ground

I love Mark Steyn's quick wit, as well as his insight which sometimes make things clear. I have been thinking about a point he made the other day--that no one would care much about this issue of how close a mosque/Islamic center should be built to ground zero if ground zero were not still a hole in the ground nearly a decade later.

Above, "ground zero" in April 2010. Below, construction begins on the foundation of the World Trade Center in 1966.

The towers originally took seven years to build. And a lot of things have been built since 2001, including the tallest building in the world. There are a lot of things that have plagued the rebuilding effort: choosing a design, bureaucracy, government red tape, a lack of leadership, funding, etc. But let's not forget that the Empire State Building rose during the depression.

I've been thinking about that massive hole in the ground at the south end of Manhattan. It has a lot to say about who we are and the problems we face. I haven't worked it all out in my mind. Perhaps you have some thoughts. But I'm sure that until we rebuild, our national conscience will be troubled, though we may not always understand why.

A blessed Holy Cross Day

The Crucifixion at Assisi by Giotto.

From the Preface of the Cross:
". . . on the wood of the Cross, thou gavest salvation unto mankind; that so, whence death arose, life might also rise again: and the foe, who had conquered by a tree, by this Tree might be overcome, through Jesus Christ our Lord . . ."

From Wikipedia:
The True Cross is said to have been discovered in 326 by the mother of the Roman Emperor Constantine I, Helena of Constantinople, during a pilgrimage she made to Jerusalem. The Church of the Holy Sepulchre was then built at the site of the discovery, by order of Helena and Constantine. The church was dedicated nine years later, with a portion of the cross placed inside it. In 614, that portion of the cross was carried away from the church by the Persians, and remained missing until it was recaptured by the Byzantine Emperor Heraclius in 628. Initially taken to Constantinople, the cross was returned to the church the following year.

The date of the feast marks the dedication of the Church of the Holy Sepulchre in 335. This was a two-day festival: although the actual consecration of the church was on September 13, the cross itself was brought outside the church on September 14 so that the clergy and faithful could pray before the True Cross, and all could come forward to venerate it.

Collect of the Exaltation of the Holy Cross:
O God, who makest us glad this day by the yearly solemnity of the Exaltation of the Holy Cross: Grant, we beseech thee, that we who on earth have learned the mystery of our redemption, may be found worthy of its rewards in heaven; through Jesus Christ our Lord who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Happy birthday, Mary!

The Nativity of the Virgin Mary by Giotto.

Collect for the Nativity of Mary
We beseech thee, O Lord, pour into our hearts the abundance of thy heavenly grace: that, like as the child-bearing of the Blessed Virgin Mary was unto us thy servants the beginning of salvation, so the devout observance of her Nativity may avail for the increase of our peace; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

The Vicar's Voice--September 2010

As I begin to work on this newsletter, I’m told that it is the hottest day of the year in this part of Texas (106°). It certainly seems like it has been the hottest summer ever. Yet my mind tells me it only seems that way because I’m in the hottest part of it. It shapes my perspective.

The sweltering heat leads me to forget that little blizzard we had back around Christmas. But it even makes it harder to remember that we never broke 100° here in July, and in fact, Houston has not seen a 100° day all summer. Imagine never breaking the thermometer’s century mark in a Texas summer! But my perspective is shaped by my own experience in the here-and-now.

A Pew Research poll made news recently because it found that only just over a third of Americans (34%) believe that the President of the United States is a Christian. I thought people would never forget all the attention his pastor got back in the election. But that was back then, and the first family doesn’t go to church anymore. When people see the president on Sunday mornings, it is at the golf course. Why is that relevant? It reminds us our experience in the here-and-now shapes our perspective.

We run the risk of losing our Christian perspective when we neglect Sunday worship, Christian fellowship, regular prayer, works of charity and mercy, sacrificial giving, and regular Scripture reading. It’s not unlike a well-toned physique—you use it, or you lose it. Acting like a Christian helps us be one. If someone took a poll, what percentage of people in town would think that you are a Christian?

Let this Fall be a time of renewal. If you have fallen away from good habits or picked up bad ones, let this be a time of getting back to the basics—to the things that shape a Christian perspective in us. The world will be a better place for it, and so will our own souls. And let us be among those who encourage one another along the path of holiness.

One of my favorite passages is Romans 12:2, which says, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

Putting things in perspective

In response to Judge Vaughn Walker's overturning of California's Proposition 8 in his ruling on Perry v Schwarzenegger issued today, I'd like to remind everyone that the Church has always supported the right of gays and lesbians to marry. And as long as there are no impediments (e.g., blood relations, already married, etc.), we also support the rights of Christian gays and lesbians to have their marriages solemnized and blessed in the church.

Totally stumped

What do you do when you are totally stumped by a question?

Like Richard Dawkins, you answer the question you wished you had been asked (no matter how unrelated it may be).

Not your typical Episcopal parish

I remember remarking to someone that S. Clement's in Philadelphia used to have a statement on their website that the Catechism of the Council of Trent was their doctrinal standard. That's not your typical Episcopal parish, of course, but it sounds fine to me. If you were looking for the proof, here it is, courtesy of the Wayback Machine.

Under item V. of the church's Mission Statement it states:
The final arbiter of doctrine is reckoned to be the Catechism of the Council of Trent. S. Clement’s rejects the errors of the Episcopal Church of the last thirty years; the so-called “ordination of women,” feminist theology, the new permissive marriage canons, the “revised liturgies,” and so on.

Just Watt you need for summer

I was quite taken with this custom-designed green solemn vestment set (click image to enlarge) from Watts & Co in London. I say that if you are going to shell out the cash for Watts, you might as well get green, which will have the most face time during the liturgical year. This is the description:

Cut in the Spanish style from green Bellini Damask, this vestment set is richly hand embroidered with a design based on sixteenth century Spanish originals.

All my missals are aimed at you!

Can you tell which one is the athiest?

Just by looking?

The ecclesiastical Count

1. One true Church. Ah, ah, ah.
2. Two natures in the one person of Christ.
3. Three Persons in the triune Godhead.
4. Four Evangelists. Ah, ah, ah.
5. Five books of Moses.
6. Six days of creation.
7. Seven sacraments of the Church.
8. Eight Beatitudes in the sermon on the mount.
9. Nine fruits of the Holy Ghost. Ah, ah, ah.
10. Ten Commandments on tablets of stone.
11. Eleven faithful apostles.
12. Twelve articles in the baptismal creed. Ah, ah, ah.

In God We Trust

“Righteousness exalts a nation, but sin is a disgrace to any people” (Proverbs 14:34).

Have you ever noticed that our national anthem is a question? The first stanza of the Star-Spangled Banner (which is the only one we normally ever hear) ends with the question, “O! say does that star-spangled banner yet wave/ O’er the land of the free and the home of the brave?” It is a question that deserves an answer.

Francis Scott Key sought to answer that question he posed over the course of three more stanzas in his poem “Defence of Fort McHenry,” which was later adopted as our national anthem in 1931. It was not certain that the flag would continue to fly as Key wrote it during the bombardment of that fort in the War of 1812.

Key argued that it must continue to fly because of the values it represents. It is for those that we fight. Chief among these is our faith—a national belief in God and a confidence that the dominion of the Almighty ensures our liberties.

For our founders, no one is truly free if God is not on his throne. For if God is not on his throne, a tyrant will take his place or the state itself will try to become a god. How often we have seen that occur in history! It is no wonder that for the first version of an American national seal, based on the image of Israel crossing the Red Sea, Benjamin Franklin suggested this motto: “Rebellion to Tyrants is Obedience to God.”

In his first inaugural address, President George Washington noted, “We ought to be no less persuaded that the propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained.” Putting God first is one of our greatest national values. More than anything else, our faith helps ensure our freedom.

Our national anthem concludes with this stanza: “O! thus be it ever, when freemen shall stand/ Between their loved home and the war’s desolation!/ Blest with victory and peace, may the heav’n rescued land/ Praise the Power that hath made and preserved us a nation./ Then conquer we must, when our cause it is just,/ And this be our motto: ‘In God is our trust.’/ And the star-spangled banner in triumph shall wave/ O’er the land of the free and the home of the brave!” The United States officially adopted the motto “In God We Trust” by law in 1956.

What does it mean for us to assert with confidence, “In God We Trust”? Does it mean that we think that at the last minute, God will come and bail us out of any war or failure or catastrophe? Do you think that in heaven their motto is “In America We Trust”? And yet, with all the blessings we’ve received, how could we not say that God has placed a great amount of trust in America?

Jesus once said, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” And so I ask, Have we been worthy of it? Have we been worthy of all that God has entrusted to us? If not, what are we going to do about it?

It is interesting that our motto became In God We Trust, because from the beginning, we’ve had a great distrust of ourselves. Our form of government is built around a system of checks and balances, which is intentionally designed to keep power away from different people. Neither the executive, legislative, or judicial branch of government should be allowed to dominate because power corrupts. Human nature what it is, we all need a watchdog. The president watches the congress, who watch the courts, and the press watches all.

We began with the idea that power doesn’t belong to kings or nobility. But the founders weren’t all that trusting of the rabble either. Thus we ended up with things like the electoral college, and state legislatures originally chose our senators.

Although we value the separation of church and state, we should be mindful of the role that faith has played in forming our nation. On July 28, 1787, the 81-year-old delegate Benjamin Franklin addressed the president of the Constitutional Convention, General George Washington, saying “God governs in the affairs of men. And if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without his aid? Without His concurring aid, we shall succeed in this political building no better than the builders of Babel I therefore beg leave to move that henceforth prayers imploring the assistance of Heaven, and its blessings on our deliberations, be held in this Assembly every morning before we proceed to business, and that one or more of the Clergy of this City be requested to officiate in that Service.”

Since that time, the Senate and the House of Representatives have continuously appointed clergy to lead them in prayer each day they are in session. The first chaplain elected by the Senate in 1789 was Samuel Provoost, the Episcopal bishop of New York. In 1790, Bp William White, of Pennsylvania, was elected. 10 years later, he was followed by Bp Thomas John Claggett of Maryland. Eight out of the first nine Senate chaplains were Episcopalians, as was our first president and many since. We Episcopalians in the United States have had an influence that far exceeds our numbers. Sometimes that’s a good thing, sometimes it may not be. But if we are entrusted with such disproportionate influence, we need to be worthy of that trust by being godly influences in our families, in our communities, and in our nation.

Our founders wanted this nation to be a people whom God found trustworthy. They felt the hand of God in history and especially in our own history. One of their favorite terms for God was “Providence.” The Latin motto astride the Eye of Providence on the reverse of the seal of the United States is Annuit Coeptis, meaning “He has favored our undertakings.”

James Madison declared that he saw the finished Constitution as a product of “the finger of that Almighty Hand which has been so frequently and signally extended to our relief in the critical stages of the Revolution.” In 1789, President Washington declared in the first Thanksgiving proclamation that “it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor.”

Of course, we weren’t the only ones to notice the role of God in our destiny. One of my favorite quotes is from Otto von Bismarck, who said, “There is a Providence that protects idiots, drunkards, children and the United States of America.”

But we have not always lived up to that trust that God has placed in our nation, and we need faith in God now more than ever to address the problems we face. I’m sure we are aware of the many problems we face—such as terrorism and war abroad. At home, we face an immoral and irresponsible fiscal policy leading to what is becoming a crushing debt. The total US national debt is now over $13 trillion (which breaks down to over $42,000 per citizen or $118,000 per taxpayer). In 2009, the annual deficit tripled in one year to a record $1.4 trillion. We have already passed that figure so far in 2010. We need people of faith who will stand up and demand responsibility and accountability. It’s no mistake that many municipalities canceled their fireworks displays this year in an effort to save money. Let that be a wake-up call.

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The leading cause of death in the United States is still abortion (nothing else even comes close). While the number of abortions each year is the lowest since it was legalized, it is still well over one million per year in our nation alone. We need people of faith who will stand up for them, stand up for those on the fringes of life—the unborn and the elderly, the sick and the lonely, the homeless and the forgotten. We need people of faith who will stand up for marriage and the family which are under assault like never before.

These and so many other problems in our nation, demand the attention of people of faith. We need to realize that if Christians don’t do these things, no one else will.

President Kennedy famously called on citizens to serve, saying, “Ask not what your country can do for you, but what you can do for your country.” Jesus asked for volunteers for the kingdom of God in today’s Gospel. It was a daunting task, but St. Luke tells us that the Lord found seventy who were up to the challenge.

Jesus told them, “I send you out as sheep in the midst of wolves.” Some towns and some people will welcome you with open arms, others will not; don’t let that discourage you. Just shake the dust off your feet and keep on going. Leave the rest up to the judgment of God. He reminded them, “The harvest is plentiful, but the laborers are few.” They were only a few handfuls, but they had God on their side. They were to be a godly influence in those communities, to make the Lord’s presence felt before his arrival.

I think the harvest in America is very plentiful, and surely the laborers are too few. But Jesus still sent the Seventy out, and we too still need to go out among the wolves. The Episcopalians are too few for this country, but then all Catholics and all Christians in America are too few. We are to be the leaven in the loaf—that small, but powerful transforming influence.

God has entrusted us with this task. We have a godly heritage and a high calling. So let this be our motto: In God We Trust.

Let us pray. Lord God Almighty, in whose Name the founders of this country won liberty for themselves and for us, and lit the torch of freedom for nations then unborn: Grant we beseech thee, that we and all the people of this land may have grace to maintain our liberties in righteousness and peace; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.