"give them grace, when they hurt each other, to recognize and acknowledge their faults, and to seek each other's forgiveness and yours." (prayer from "the celebration and blessing of a marriage," bcp 1979)
i was reared in a baptist church in a small southern town where we were convinced that roman catholics were followers of the whore of babyon. one of the proofs was that all catholics had to do to have their sins forgiven was to confess to their priest. little did we recognize how difficult true confession is. the closest we came was "revivals," at which just about the only sin confessed was drinking, although there were occasional mentions of "that jezebel."
the difficulty of making a good confession has a long history. in the baptismal covenant we are asked "will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the lord?" adam and eve should have had the advantage of such a question. when they fell into sin, the holy one, who if omniscient knew they had eaten the forbidden fruit, came to walk with them in the cool of the day as usual. rather than repenting and returning, they dissembled and blamed whomever was convenient except themselves. (genesis 3:8-13)
although we tend to agree with crosley, stills and nash that "we've got to get back to the garden," most of us have no clue how to do so. we remain in the ignorance from my childhood, maybe convinced that creation was originally good, maybe even believing that in baptism our sins are forgiven and our innocence restored; but we look around at a world that seems deeply mired in hopelessness.
hence the strength of the little bombshell embedded in the marriage liturgy and quoted above, a prayer for grace to recognize our faults and to seek forgiveness, knowing we will hurt each other. it is too simple for us to accept. we are like naaman, who came to elishah to be cured of leprosy and expected some elaborate ritual. he was told to wash seven times in the jordan. his response was like my childhood distrust of the roman catholics. how could healing, how could salvation, be simple? (2 kings 5:1-12) how could spring, with its thousands of blossoms, follow the dead of winter?
lent means spring. (because the days lengthen then).although the lenten practice of repentance began as a method to restore "notorious evil livers" to the communion of the church, it has become popular for anyone as a time of annual repentance, often leading to a renewal of baptismal vows. this reflects the understanding of the early church, and the continuous understanding of the eastern church, that repentance serves as a second baptism.
in many ways the traditional service of reconciliation is a recapitulation of our whole lives and of the sacraments of the church:
"The Penitent says:
Holy God, heavenly Father, you formed me from the dust in
your image and likeness, and redeemed me from sin and
death by the cross of your Son Jesus Christ. Through the
water of baptism you clothed me with the shining garment of
his righteousness, and established me among your children in
your kingdom. But I have squandered the inheritance of your
saints, and have wandered far in a land that is waste.
". . . I confess to you [the priest] and to the Church. . .
. . .
"Therefore, O Lord, from these and all other sins I cannot
now remember, I turn to you in sorrow and repentance.
Receive me again into the arms of your mercy, and restore me
to the blessed company of your faithful people; through him
in whom you have redeemed the world, your Son our Savior
Jesus Christ. Amen.
. . .
"The Priest concludes:
"Now there is rejoicing in heaven; for you were lost, and
are found; you were dead, and are now alive in Christ Jesus
our Lord. Go (or abide) in peace. The Lord has put away all
your sins.
"Penitent: Thanks be to God."
Friday, February 8, 2008
31. at all times and in all places: the eucharist
"thanks be to god!"
"It is very meet, right, and our bounden duty, that we should
at all times, and in all places, give thanks unto thee, O Lord, holy Father, almighty, everlasting God, Creator of the light and source of life, who hast made us in thine image, and called us to new life in Jesus Christ our
Lord." (eucharistic preface, rite 1, book of common prayer 1979)
we sometimes forget that eucharist, thanksgiving, indeed the great thanksgiving, is, next to the breaking of the bread, the oldest and even more the most appropriate name for the central act of christian worship. we call it the breaking of the bread, the lord's supper, because of the very special meaning which our lord gave to the jewish communal meal, the chaburah. again and again, he gave thanks. so, we too give thanks.
the first thing for which we give thanks is creation. this we have often forgotten in the past few hundred years, as we have vainly assumed that we are now in charge of creation, which we have abstracted as "nature." but the early church always started with giving thanks for creation. indeed if there had been no "night in which our lord jesus christ was handed over to suffering and death;" if he had only formed us in his image; if he had only made covenant with us; if he had only through the prophets taught us to hope for salvation;, if he had only sent us the only-begotten son to be incarnate of the holy spirit, born of the virgin mary; if he had only lived as one of us, yet without sin; if he had only proclaimed to the poor the good news of salvation, to the prisoners freedom, to the sorrowful, joy; still it would be our bounden duty to glorify the one god, living and true, dwelling in light inaccessible before all time and forever.
our eucharistic gatherings, the great act in which we recognize our true role in creation as priest, offering back to the holy one what has been given to us that we and the whole world might be holy, would hardly be changed. this idea is expressed in the jewish passover song dayenu, which lists the great works of the holy one in delivering his people, and says about each, that if that were all he had done, that would have been enough.
but there is more. that god's purpose might be fulfilled, jesus gave himself up to death: and rising from the grave he destroyed death and made the whole creation new.
and that we might no longer live unto ourselves, but unto him who died for us and rose again, he sent the holy spirit, his own first gift to those who believed, to complete his work in the world, bringing to fulfillment the sanctification of all.
as paul wrote so eloquently in his second letter to the church at corinth, ". . . for anyone who is in christ, there is a new creation; the old creation is gone, and now the new one is here." (5:17) paul describes the nature of the christ to the church at colossae in a beautiful hymn:
he is the image of the unseen god
and the first-born of all creation,
for in him were created
all things in heaven and on earth:
everything visible and everything invisible,
thrones, dominions, sovereignties, powers--
all things were created through him and for him.
before anything was created, he existed,
and now he holds all things in unity.
. . .
as he is the beginning,
he was first to be born from the dead,
so that he should be first in every way;
because god wanted all perfection
to be found in him
and all things to be reconciled through him and for him,
everything in heaven and everything on earth,
when he made peace
by his death on the cross. (colossians 1:15-17, 19-20)
reconciliation and peace: this is the goal of the new creation, and of the new creator.
all of the seemingly contradictory things that are listed in the song of the three young men that we sing on saturday, "heavens and waters,sun and moon, winter and summer, fire and heat and ice and cold, nights and days, light and darkness," (see the appendix for the full text) all these things and more are reconciled and brought to peace, and their nature and purpose as revelation and prophecy of the christ to come is revealed.
the work of the holy one whose beginning was described in genesis as good is brought to fulfillment and perfected in the sacrifice of christ which we celebrate in the eucharist.
and so we finish:
deacon: go in peace to love and serve the lord. alleluia, alleluia.
people: thanks be to God. alleluia, alleluia.
(the eucharistic prayer which is quoted or paraphrased throughout this chapter is the liturgy of st. basil, the most widely accepted eucharistic prayer of the whole church, east and west, catholic and protestant.)
"It is very meet, right, and our bounden duty, that we should
at all times, and in all places, give thanks unto thee, O Lord, holy Father, almighty, everlasting God, Creator of the light and source of life, who hast made us in thine image, and called us to new life in Jesus Christ our
Lord." (eucharistic preface, rite 1, book of common prayer 1979)
we sometimes forget that eucharist, thanksgiving, indeed the great thanksgiving, is, next to the breaking of the bread, the oldest and even more the most appropriate name for the central act of christian worship. we call it the breaking of the bread, the lord's supper, because of the very special meaning which our lord gave to the jewish communal meal, the chaburah. again and again, he gave thanks. so, we too give thanks.
the first thing for which we give thanks is creation. this we have often forgotten in the past few hundred years, as we have vainly assumed that we are now in charge of creation, which we have abstracted as "nature." but the early church always started with giving thanks for creation. indeed if there had been no "night in which our lord jesus christ was handed over to suffering and death;" if he had only formed us in his image; if he had only made covenant with us; if he had only through the prophets taught us to hope for salvation;, if he had only sent us the only-begotten son to be incarnate of the holy spirit, born of the virgin mary; if he had only lived as one of us, yet without sin; if he had only proclaimed to the poor the good news of salvation, to the prisoners freedom, to the sorrowful, joy; still it would be our bounden duty to glorify the one god, living and true, dwelling in light inaccessible before all time and forever.
our eucharistic gatherings, the great act in which we recognize our true role in creation as priest, offering back to the holy one what has been given to us that we and the whole world might be holy, would hardly be changed. this idea is expressed in the jewish passover song dayenu, which lists the great works of the holy one in delivering his people, and says about each, that if that were all he had done, that would have been enough.
but there is more. that god's purpose might be fulfilled, jesus gave himself up to death: and rising from the grave he destroyed death and made the whole creation new.
and that we might no longer live unto ourselves, but unto him who died for us and rose again, he sent the holy spirit, his own first gift to those who believed, to complete his work in the world, bringing to fulfillment the sanctification of all.
as paul wrote so eloquently in his second letter to the church at corinth, ". . . for anyone who is in christ, there is a new creation; the old creation is gone, and now the new one is here." (5:17) paul describes the nature of the christ to the church at colossae in a beautiful hymn:
he is the image of the unseen god
and the first-born of all creation,
for in him were created
all things in heaven and on earth:
everything visible and everything invisible,
thrones, dominions, sovereignties, powers--
all things were created through him and for him.
before anything was created, he existed,
and now he holds all things in unity.
. . .
as he is the beginning,
he was first to be born from the dead,
so that he should be first in every way;
because god wanted all perfection
to be found in him
and all things to be reconciled through him and for him,
everything in heaven and everything on earth,
when he made peace
by his death on the cross. (colossians 1:15-17, 19-20)
reconciliation and peace: this is the goal of the new creation, and of the new creator.
all of the seemingly contradictory things that are listed in the song of the three young men that we sing on saturday, "heavens and waters,sun and moon, winter and summer, fire and heat and ice and cold, nights and days, light and darkness," (see the appendix for the full text) all these things and more are reconciled and brought to peace, and their nature and purpose as revelation and prophecy of the christ to come is revealed.
the work of the holy one whose beginning was described in genesis as good is brought to fulfillment and perfected in the sacrifice of christ which we celebrate in the eucharist.
and so we finish:
deacon: go in peace to love and serve the lord. alleluia, alleluia.
people: thanks be to God. alleluia, alleluia.
(the eucharistic prayer which is quoted or paraphrased throughout this chapter is the liturgy of st. basil, the most widely accepted eucharistic prayer of the whole church, east and west, catholic and protestant.)
appendix: canticles
The Song of Mary Magnificat
Luke 1:46-55
My soul doth magnify the Lord, *
and my spirit hath rejoiced in God my Savior.
For he hath regarded *
the lowliness of his handmaiden.
For behold from henceforth *
all generations shall call me blessed.
For he that is mighty hath magnified me, *
and holy is his Name.
And his mercy is on them that fear him *
throughout all generations.
He hath showed strength with his arm; *
he hath scattered the proud in the imagination of their hearts.
He hath put down the mighty from their seat, *
and hath exalted the humble and meek.
He hath filled the hungry with good things, *
and the rich he hath sent empty away.
He remembering his mercy hath holpen his servant Israel, *
as he promised to our forefathers,
Abraham and his seed for ever.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen
The Song of Zechariah Benedictus Dominus Deus
Luke 1:68-79
Blessed be the Lord God of Israel, *
for he hath visited and redeemed his people;
And hath raised up a mighty salvation for us *
in the house of his servant David,
As he spake by the mouth of his holy prophets, *
which have been since the world began.
That we should be saved from our enemies, *
and from the hand of all that hate us;
To perform the mercy promised to our forefathers, *
and to remember his holy covenant;
To perform the oath which he sware to our forefather Abraham, *
that he would give us,
That we being delivered out of the hand of our enemies *
might serve him without fear,
In holiness and righteousness before him, *
all the days of our life.
And thou, child, shalt be called the prophet of the Highest, *
for thou shalt go before the face of the Lord
to prepare his ways;
To give knowledge of salvation unto his people *
for the remission of their sins,
Through the tender mercy of our God, *
whereby the dayspring from on high hath visited us;
To give light to them that sit in darkness
and in the shadow of death, *
and to guide our feet into the way of peace.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.
The Song of Simeon Nunc dimittis
Luke 2:29-32
Lord, now lettest thou thy servant depart in peace, *
according to thy word;
For mine eyes have seen thy salvation, *
which thou hast prepared before the face of all people,
To be a light to lighten the Gentiles, *
and to be the glory of thy people Israel.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen
Song of the Three Young Men, 35-65 Benedicite, omnia opera Domini
I Invocation
O all ye works of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
O ye angels of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
II The Cosmic Order
O ye heavens, bless ye the Lord; *
O ye waters that be above the firmament, bless ye the Lord;
O all ye powers of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
O ye sun and moon, bless ye the Lord; *
O ye stars of heaven, bless ye the Lord;
O ye showers and dew, bless ye the Lord; *
praise him and magnify him for ever.
O ye winds of God, bless ye the Lord; *
O ye fire and heat, bless ye the Lord;
O ye winter and summer, bless ye the Lord; *
praise him and magnify him for ever.
O ye dews and frosts, bless ye the Lord; *
O ye frost and cold, bless ye the Lord;
O ye ice and snow, bless ye the Lord; *
praise him and magnify him for ever.
O ye nights and days, bless ye the Lord; *
O ye light and darkness, bless ye the Lord;
O ye lightnings and clouds, bless ye the Lord; *
praise him and magnify him for ever.
III The Earth and its Creatures
O let the earth bless the Lord; *
O ye mountains and hills, bless ye the Lord;
O all ye green things upon the earth, bless ye the Lord; *
praise him and magnify him for ever.
O ye wells, bless ye the Lord; *
O ye seas and floods, bless ye the Lord;
O ye whales and all that move in the waters, bless ye the Lord;
praise him and magnify him for ever.
O all ye fowls of the air, bless ye the Lord; *
O all ye beasts and cattle, bless ye the Lord;
O ye children of men, bless ye the Lord; *
praise him and magnify him for ever.
IV The People of God
O ye people of God, bless ye the Lord; *
O ye priests of the Lord, bless ye the Lord;
O ye servants of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
O ye spirits and souls of the righteous, bless ye the Lord; *
O ye holy and humble men of heart, bless ye the Lord.
Let us bless the Father, the Son, and the Holy Spirit; *
praise him and magnify him for ever.
Luke 1:46-55
My soul doth magnify the Lord, *
and my spirit hath rejoiced in God my Savior.
For he hath regarded *
the lowliness of his handmaiden.
For behold from henceforth *
all generations shall call me blessed.
For he that is mighty hath magnified me, *
and holy is his Name.
And his mercy is on them that fear him *
throughout all generations.
He hath showed strength with his arm; *
he hath scattered the proud in the imagination of their hearts.
He hath put down the mighty from their seat, *
and hath exalted the humble and meek.
He hath filled the hungry with good things, *
and the rich he hath sent empty away.
He remembering his mercy hath holpen his servant Israel, *
as he promised to our forefathers,
Abraham and his seed for ever.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen
The Song of Zechariah Benedictus Dominus Deus
Luke 1:68-79
Blessed be the Lord God of Israel, *
for he hath visited and redeemed his people;
And hath raised up a mighty salvation for us *
in the house of his servant David,
As he spake by the mouth of his holy prophets, *
which have been since the world began.
That we should be saved from our enemies, *
and from the hand of all that hate us;
To perform the mercy promised to our forefathers, *
and to remember his holy covenant;
To perform the oath which he sware to our forefather Abraham, *
that he would give us,
That we being delivered out of the hand of our enemies *
might serve him without fear,
In holiness and righteousness before him, *
all the days of our life.
And thou, child, shalt be called the prophet of the Highest, *
for thou shalt go before the face of the Lord
to prepare his ways;
To give knowledge of salvation unto his people *
for the remission of their sins,
Through the tender mercy of our God, *
whereby the dayspring from on high hath visited us;
To give light to them that sit in darkness
and in the shadow of death, *
and to guide our feet into the way of peace.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.
The Song of Simeon Nunc dimittis
Luke 2:29-32
Lord, now lettest thou thy servant depart in peace, *
according to thy word;
For mine eyes have seen thy salvation, *
which thou hast prepared before the face of all people,
To be a light to lighten the Gentiles, *
and to be the glory of thy people Israel.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen
Song of the Three Young Men, 35-65 Benedicite, omnia opera Domini
I Invocation
O all ye works of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
O ye angels of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
II The Cosmic Order
O ye heavens, bless ye the Lord; *
O ye waters that be above the firmament, bless ye the Lord;
O all ye powers of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
O ye sun and moon, bless ye the Lord; *
O ye stars of heaven, bless ye the Lord;
O ye showers and dew, bless ye the Lord; *
praise him and magnify him for ever.
O ye winds of God, bless ye the Lord; *
O ye fire and heat, bless ye the Lord;
O ye winter and summer, bless ye the Lord; *
praise him and magnify him for ever.
O ye dews and frosts, bless ye the Lord; *
O ye frost and cold, bless ye the Lord;
O ye ice and snow, bless ye the Lord; *
praise him and magnify him for ever.
O ye nights and days, bless ye the Lord; *
O ye light and darkness, bless ye the Lord;
O ye lightnings and clouds, bless ye the Lord; *
praise him and magnify him for ever.
III The Earth and its Creatures
O let the earth bless the Lord; *
O ye mountains and hills, bless ye the Lord;
O all ye green things upon the earth, bless ye the Lord; *
praise him and magnify him for ever.
O ye wells, bless ye the Lord; *
O ye seas and floods, bless ye the Lord;
O ye whales and all that move in the waters, bless ye the Lord;
praise him and magnify him for ever.
O all ye fowls of the air, bless ye the Lord; *
O all ye beasts and cattle, bless ye the Lord;
O ye children of men, bless ye the Lord; *
praise him and magnify him for ever.
IV The People of God
O ye people of God, bless ye the Lord; *
O ye priests of the Lord, bless ye the Lord;
O ye servants of the Lord, bless ye the Lord; *
praise him and magnify him for ever.
O ye spirits and souls of the righteous, bless ye the Lord; *
O ye holy and humble men of heart, bless ye the Lord.
Let us bless the Father, the Son, and the Holy Spirit; *
praise him and magnify him for ever.
bibliography
a note on texts: it may seem that there is a preponderance of texts from the episcopal church in the us. this is because the episcopal church in recent years has moved, at least in its public and official stance, in a much more orthodox catholic direction, including more and more classic rites of the church with very good modern translations in easily accessible formats. their inclusion is not meant to suggest that other translations are not available or are deficient.
the apostolic tradition of hippolytus. trans. burton scott easton (archon books, 1962).
dom cuthbert butler. western mysticism. london: constable and company, ltd., 1922.
book of common prayer, 1979.
j. gordon davies. holy week: a short history . richmond, virginia, john knox press, 1963.
annie dillard. for the time being. new york: alfred a. knopf, 1999.
holy the firm. new york: harper & row, publishers, 1977.
marion j. hatchett. commentary on the american prayerbook. harpersanfrancisco, 1995.
a. g. hebert. liturgy and society. london: faber and faber, mcmlxi.
a. j. heschel. sabbath: its meaning for modern man. new york: farrar, straus and young, inc., 1951.
the jerusalem bible. garden city, new york: doubleday & company, inc., 1966.
bayard h. jones. the american lectionary. new york: morehouse-gormon co., 1988.
e. kadloubovsky and g. e. h. palmer, trans. writings from the philokalia on prayer of the heart. london. boston: faber and faber, 1957.
lesser feasts and fasts. new york: the church hyman corporation, 1980.
liturgy: the lord's day. volume 8, number 1 (summer 1989).
a. allan macarthur. the evolution of the christian year. greenwich, connecticutt: the seabury press, 1953.
juan mateos, s.j. "the origins of the divine office," worship (1967), pp. 447-85.
leonel mitchell. the meaning of ritual. new york: paulist press, 1977.
prayer shapes believing: a theological commentary on the book of common prayer. harrisburg, pa/wilton, ct: morehouse publishing, 1985.
sayyed hossein nasr. knowledge and the sacred. new york: crossroad, 1981.
gertrude mueller nelson. to dance with god. new york/mahway: paulist press, 1986.
philip newall. the book of creation: an introduction to celtic spirituality. new york/mahweh: paulist press, 1999.
raimundo panikar. worship and secular man. london: dalton, longman & todd, 1973.
joseph pieper. in tune with the world. chicago: franciscan herald press, 1973.
h. b. porter. day of light: the biblical and theological meaning of sunday. greenwich, conn.: the seabury press, 1960.
a song of creation. cambridge: cowley publications, 1986.
prayer book studies 22: the daily office. new york: church hymnal corporation, 1970.
prayer book studies xii: propers for the minor holidays. new york: the church pension fund, 1958.
the rule of st. benedict in english. ed. timothy fry, o.s.b. collegeville, minnessota: the liturgical press, 1982.
alexander schmemann. for the life of the world. new york: st. vladimir seminary press, 1973.
howard schwartz. "on the first day." parabola. volume 26, no. 2. (summer 2001), pp. 15-18.
massey h. shepherd. oxford american prayerbook commentary. new york: oxford university press, 1950.
thomas spidlik. drinking from the hidden fountain: a patristic breviary (kalamazoo, michigan-spenser, massachusetts: cistercian publications, 199.
daniel b. stevick. baptismal moments, baptismal meanings. new york: the church hymnal corporation, 1987.
alan watts. myth and ritual in christianity. boston: beacon press, 1968.
the apostolic tradition of hippolytus. trans. burton scott easton (archon books, 1962).
dom cuthbert butler. western mysticism. london: constable and company, ltd., 1922.
book of common prayer, 1979.
j. gordon davies. holy week: a short history . richmond, virginia, john knox press, 1963.
annie dillard. for the time being. new york: alfred a. knopf, 1999.
holy the firm. new york: harper & row, publishers, 1977.
marion j. hatchett. commentary on the american prayerbook. harpersanfrancisco, 1995.
a. g. hebert. liturgy and society. london: faber and faber, mcmlxi.
a. j. heschel. sabbath: its meaning for modern man. new york: farrar, straus and young, inc., 1951.
the jerusalem bible. garden city, new york: doubleday & company, inc., 1966.
bayard h. jones. the american lectionary. new york: morehouse-gormon co., 1988.
e. kadloubovsky and g. e. h. palmer, trans. writings from the philokalia on prayer of the heart. london. boston: faber and faber, 1957.
lesser feasts and fasts. new york: the church hyman corporation, 1980.
liturgy: the lord's day. volume 8, number 1 (summer 1989).
a. allan macarthur. the evolution of the christian year. greenwich, connecticutt: the seabury press, 1953.
juan mateos, s.j. "the origins of the divine office," worship (1967), pp. 447-85.
leonel mitchell. the meaning of ritual. new york: paulist press, 1977.
prayer shapes believing: a theological commentary on the book of common prayer. harrisburg, pa/wilton, ct: morehouse publishing, 1985.
sayyed hossein nasr. knowledge and the sacred. new york: crossroad, 1981.
gertrude mueller nelson. to dance with god. new york/mahway: paulist press, 1986.
philip newall. the book of creation: an introduction to celtic spirituality. new york/mahweh: paulist press, 1999.
raimundo panikar. worship and secular man. london: dalton, longman & todd, 1973.
joseph pieper. in tune with the world. chicago: franciscan herald press, 1973.
h. b. porter. day of light: the biblical and theological meaning of sunday. greenwich, conn.: the seabury press, 1960.
a song of creation. cambridge: cowley publications, 1986.
prayer book studies 22: the daily office. new york: church hymnal corporation, 1970.
prayer book studies xii: propers for the minor holidays. new york: the church pension fund, 1958.
the rule of st. benedict in english. ed. timothy fry, o.s.b. collegeville, minnessota: the liturgical press, 1982.
alexander schmemann. for the life of the world. new york: st. vladimir seminary press, 1973.
howard schwartz. "on the first day." parabola. volume 26, no. 2. (summer 2001), pp. 15-18.
massey h. shepherd. oxford american prayerbook commentary. new york: oxford university press, 1950.
thomas spidlik. drinking from the hidden fountain: a patristic breviary (kalamazoo, michigan-spenser, massachusetts: cistercian publications, 199.
daniel b. stevick. baptismal moments, baptismal meanings. new york: the church hymnal corporation, 1987.
alan watts. myth and ritual in christianity. boston: beacon press, 1968.
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