Tuesday, March 17, 2015

Photographs for the WSJ - Dhanraj Emanuel

Saint Barnabas Dunwoody: Holy Week and Easter Schedule 2015

Passion Saturday, 28th March
Workshop for Making Palm Crosses, 10am
Men’s Group Retreat at the
Monastery of the Holy Spirit, Conyers

Palm Sunday, 29th March
Sung Holy Communion
and the Blessing and Distribution of Palms,
9am and 11am

Monday in Holy Week, 30th March
Tuesday in Holy Week, 31st March
and Wednesday in Holy Week, 1st April
Holy Communion, 12 Noon

Maundy Thursday, 2nd April
Holy Communion, 12 Noon
Sung Holy Communion,
Stripping of the Altar, and Watch before
the Altar of Repose, 7pm

Good Friday, 3rd April
Morning Prayer, Litany,
and Holy Communion
from the Reserved Sacrament 9.30am
Three Hours’ Devotion, 12 Noon to 3pm
Stations of the Cross, 3pm
Sacramental Confessions, 4pm-6pm
Evensong and Litany, 7pm

Easter Even, 4th April
Easter Egg Hunt, 10.30am
Sacramental Confessions, 1pm-2pm
Easter Flower Ministry, 9am-2pm
Sung Holy Communion of the Easter Vigil, 8pm

Easter Day, 5th April
Sung Holy Communion, 9am
Sung Holy Communion, 11am

Parish Office Closed: 6th April to 11th April

Friday, March 13, 2015

Media Reaction to the WSJ Article

These articles are interesting...

First Things.

Get Religion. 

The Deacon's Bench.

Baptist News Global. 



Jesus Creed.

Albert Mohler.

Πιστεύομεν εἰς μίαν, ἁγίαν, καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν!

Wednesday, March 04, 2015

The Wall Street Journal

Identical twins, the brothers grew up in Elkin, N.C., a small town in the Bible Belt, the only children of devout Baptists. As boys, they attended the First Baptist Church of Elkin, studied Scripture, went to vacation Bible school and sang in the choir, as did many of their cousins, classmates and neighbors.
Today, Brad, 43, is a Roman Catholic priest in the Diocese of Charlotte, and Chad is an Anglican bishop in Atlanta. Their parents, Jo Anne and Robert, remain faithful members of their Baptist congregation. When their sons visit, each celebrates mass according to his own rite in the dining room or living room of what has become a very ecumenical Jones household.
More than half of the U.S. adult population has changed religious affiliations at least once during their lives, most before they reach 50, according to a 2009 Faith in Flux report by the Pew Research Center. In many cases, the move is from one major religious tradition to another, say, Protestantism to Catholicism, but it also includes those who leave organized religion altogether.
While some people leave their childhood religion, only to return later, about 44% do not currently belong to the religion in which they were raised. “Many people offer more than one reason for having changed religions,” says Greg Smith, Associate Director of Research at Pew. A spouse or partner belongs to another church, so they join that one. As adults, they disagree with teachings unquestioned in their youth. For others, the break is less about external factors than internal needs for something more spiritual and finding another church to fill that void.
That was the case of Brad and Chad Jones. The brothers shared a sense that something was missing in the Baptist Church and embarked on a common path to find it, but ended up in different places, far from their roots and each other. One is celibate, the other married with four children. Father Brad embraces the authority of the pope. Bishop Chad doesn’t.
“My brother went one direction and I went to another,” says Bishop Chad. Each, though, is deeply committed and content with his decision.
Tucked in the foothills of the Blue Ridge Mountains, Elkin is a rural working-class community, historically dominated by farms and mills and the Baptist Church. The Jones family blended in, their father working for a large building contractor and their mother a homemaker.
The boys were well-behaved and inseparable. Kindred souls, as preschoolers they spoke to each other in “twin language,” their mother said, using words that no one else understood. Neither was athletic, but both were musically inclined, joining the choir at the age of 6 and later playing in the high school marching band. Father Brad played the tuba and sousaphone. Bishop Chad, the more outgoing of the two, was the drum major his senior year. They were avid readers, digesting encyclopedias and discussing them.
“They were always in a corner, reading a book,” says Mrs. Jones.
Like many kids, in their early teen years they began questioning things, including the teachings of the Baptist Church, she says. Their curiosity was piqued in large part by an older, much-respected cousin, who lived in Greensboro and had recently converted to Catholicism. During one visit, their cousin took the boys, then about 12 or 13, to Our Lady of Grace Catholic Church. It was their first time inside a Catholic church. That Sunday morning remains 30 years later one of their most vivid memories.
The beauty of the building itself—the vaulted ceilings, marble steps, intricate woodwork, statues and stained glass—the smells of burning incense and the sounds of bells had a mystical quality that is hard to explain, says Father Brad. What struck Bishop Chad was watching the priest standing in front of the altar and elevating the Communion host.
For them, the Catholic liturgy made the invisible God palpable and tangible to the senses. Their own Baptist Church, where the walls are white and flat, the altar austere, and the worship focused largely on Scripture alone, didn’t. “We weren’t theologians. We were children. But as children we had open hearts and minds to it and were very receptive,” says Bishop Chad. He remembers painting a picture of Jesus during vacation Bible school, hanging it on his bedroom wall and wishing his church had pictures.
Back home, they began researching, studying and debating, mostly with each other, about which church contained the fullness of Christianity. They experimented, visiting different services.
On Sundays, their parents would drop one off at a Catholic Church and another at an Anglican one, before going to their own Baptist Church. While somewhat apprehensive, their parents didn’t try to stop them or convince them otherwise. “I always felt, ‘Who was I to question God’s spiritual plan for these young men?’ ” says Mrs. Jones. “They were very intelligent, spiritual, loving, caring and enthusiastic about the future.”
Bishop Chad joined the Anglican Church at the age of 16. After he delved into the history of Christianity, he decided Anglicanism was “the true church arising from the apostles and fathers of the early church,” he says. His brother, Father Brad, joined the Catholic Church at 17.
The change was, in their words, “somewhat revolutionary.” In rural North Carolina in the 1980s, entering the Catholic community left Father Brad on the fringe of his own. It “meant that a southern boy was befriending northerners,” says Father Brad. Indeed, most of the Catholics were transplants, and there weren’t many of those either. At one point, he says, less than 2% of the population of western North Carolina was Catholic.
For his brother, it wasn’t so much breaking with his old community as entering a new one, which has historically attracted the community’s most elite members. The small-town teen from a middle-class family found himself at coffee hours surrounded by bankers, doctors and lawyers discussing investments, practices or legal cases. “It was a language I didn’t understand,” says Bishop Chad. “I was a teenager. I didn’t have the breadth of life experiences.” He never felt unwelcome or rejected—in fact, his church members threw him a surprise high school graduation party—but it took a while to feel like he belonged, he says.
Eventually, the brothers became priests, and in 2010, Chad was named Bishop. Both celebrate mass and administer sacraments. They agree on many theological points, but disagree strongly on the pope.
“It really boils down to a question of authority of supreme role of the pope as the universal shepherd. That is where we differ,” says Father Brad.
“We have debated it for years at length,” says Bishop Chad.
But now, in their 40s, having outlined and made their respective arguments, they accept that neither one is going to change. “He is where he is and I am where I am,” says Father Brad. “I still pray for him.” They both laugh.
The brothers remain close, and they say they have more in common now than ever before. As pastors, they deal daily with parishioners, who have lost jobs, homes and family members, or have mental health problems. Without betraying confidentiality, they seek each other’s counsel. “That is the great advantage of twin clergy,” says Bishop Chad.
Recently, they discussed the possibility that one or more of Bishop Chad’s four children might take the path the brothers did, and change churches. Bishop Chad hopes not. “Of course, I would love for my children to remain Anglicans and to relish that beautiful tradition and flourish within it,” he says. His parents, he says, “might have wished the same for us.”

Wednesday, December 24, 2014

Happy Christmas 2014!

Alleluia! Unto us a Child is born; * O come let us adore Him. Alleluia! A blessed and glorious Christmas celebration to you all. God bless you!

Tuesday, December 09, 2014

The International Catholic Congress of Anglicans


International Catholic Congress of Anglicans:
Restoring the Conciliar Church and Her Mission
ICCA-logo-flag-web 6x4
Congress Official Logo
DATES:  July 13-17, 2015
CHECK-IN OPENS: July 13 at 1:00 p.m. at the hotel
WHERE:  Hilton Hotel, 815 Main St., Fort Worth, TX  76102
DAILY MASS:  St. Andrews, 917 Lamar St, Fort Worth, TX 76102 (Cross Streets: Between Texas St and W 10th St)
Inspired by the famous Anglo-Catholic Congresses of the 1920′s, it’s our hope that this Congress will be the start of more to come.

The Feast of Our Lady on 8th/9th December

Today the bonds of barrenness are broken, God hath heard the prayers of Joachim and Anne. He hath promised them beyond all their hopes to bear the Maiden of God,  by whom the uncircumscribed One was born as mortal Man; He commanded an angel to cry to her: 'Rejoice, O full of grace,  the Lord is with thee!'
Today thou hast shown forth... Today the universe rejoices,  for Anne hath conceived the Mother of God through divine dispensation,  for she hath brought forth the one who is to bear the ineffable Word! (Byzantine Rite)

O GOD Most High, who didst endue with wonderful virtue and grace the Blessed Virgin Mary, the Mother of our Lord: Grant that we, who now call her blessed, may be made very members of the heavenly family of him who was pleased to be called the first-born among many brethren; who liveth and reigneth with thee and the Holy Spirit, one God, world without end. Amen(1962 Canadian Prayer Book)

O ALMIGHTY God, who didst endue with singular grace the Blessed Virgin Mary, the Mother of our Lord: Vouchsafe, we beseech thee, to hallow our bodies in purity, and our souls in humility and love; through the same our Lord and Saviour Jesus Christ. Amen. (1929 Scottish Prayer Book)

The Church affirms that Mary is Full of Grace (St Luke 1.28) and therefore has no room in her life for sin, as she, the Woman whose Son is the Seed that crushed the serpent's head and who Himself was bruised by the serpent, the Mother of the Redeemer (Genesis 3.15), is perfectly faithful and obedient to the will and plan of God. 'I am the Handmaid of the Lord; be it unto me according to thy Word' (St Luke 1.38). Mary, in essence, is the Second and New Eve, who, freed from the power of sin, reverses the disobedience of the first Eve by her own obedience and fidelity to God. 'She loosed by her obedience the knot first tied by the disobedience of Eve' (St Iraneaus of Lyons). 'In the name Theotokos is wrapped-up the whole mystery of the economy of the salvation of God' (St John of Damascus).

The most ancient opinion about original sin in Our Lady was that which celebrated her freedom from original sin at the moment of the Annunciation, in which by the overshadowing of the Holy Ghost, Mary conceived Our Lord in her now-immaculate womb. This was called Our Lady's purification or katharsis and is still generally believed in the Eastern Churches today. 

'Conceived by the Virgin, who first in body and soul was purified by the Holy Ghost - for it was needful both that childbearing should be honoured, and that virginity should receive a higher honour, He came forth then as God with that which He had assumed, One person in two natures, flesh and Spirit, of which the latter deified the former.' (Oration 38, Saint Gregory of Nazianzus). 

This view is consistent with Scripture. We can summarise the whole subject with St Augustine of Hippo, who said so beautifully, 'Where sin is concerned, I do not even discuss it in relation to Mary.' All the Catholic Churches, including the Anglican, regardless of belief about the details of her conception, celebrate the Feast of Our Lady's Conception with great solemnity on December 8th. What all Catholics adhere to faithfully is the pious belief that the Blessed Virgin Mary is immaculate - negatively, free from sin, positively, full of all grace and virtue. So, as the Bible implies it and does not require it, the Church piously and simply calls Mary, the Spotless One.

The Eastern Orthodox Church does not accept the teaching that the Mother of God was exempted from the consequences of ancestral sin (death, corruption, sin, etc.) at the moment of her conception by virtue of the future merits of her Son. Only Christ was born perfectly holy and sinless, as St Ambrose of Milan teaches in Chapter Two of his Commentary on Luke. The Holy Virgin was like everyone else in her mortality, and in being subject to temptation, although she committed no personal sins. She was not a deified creature removed from the rest of humanity. If this were the case, she would not have been truly human, and the nature that Christ took from her would not have been truly human either. If Christ does not truly share our human nature, then the possibilty of our salvation is in doubt.

The Best Christmas Gift

In the ancient Church, the Feast of Christmas was often called the Magnum Mysterium, the Great Mystery, or Sacrament. Our Lord Jesus Christ is Himself the Great Mystery, or Sacrament, God made visible, God made Man. And Jesus gives Himself to us this and every Christmas, the most unfathomable Christmas gift ever… Christmas is all about the Holy Incarnation and how we are plugged into it.

The term Sacrament derives from the Latin word Sacramentum, which means 'oath' or 'covenant,' a word used of soldiers and government officials in the Roman empire who swore an oath of allegiance to serve faithfully in their offices. The Latin word Sacrament, which itself is not found in Scripture, just as the words 'Trinity' and homoousios ('of one substance with the Father' in the Nicene Creed) are not found in Scripture, is first invoked in the postapostolic Church of the second century to describe the sacred rites instituted by Our Lord which convey divine grace and are therefore 'oaths of Christ,' covenanted means of grace which communicate divine life by the promise and power of Christ. Such Western Church Fathers as Tertullian, Saint Cyprian, and Saint Augustine freely use the word Sacrament to describe what are today reckoned as seven mystical rites conveying the grace of Jesus Christ.

The original word for a Sacrament as a means of divine grace, or as an effectual sign of grace causing what it symbolises, is 'mystery' or in Greek, musterion. The Western Church translates ‘mystery’ from Scripture as ‘Sacrament,’ although in the Eastern Church to this day, the Sacraments are called the Holy Mysteries. Saint Paul uses the term musterion in reference to the Sacrament of Holy Matrimony - 'Behold, I tell you of a great mystery, which is of Christ and the Church' (Ephesians 5.32). In union with the Eastern Tradition, the Book of Common Prayer refers to the Holy Eucharist as the Holy Mysteries par excellence (BCP Page 83, Thanksgiving).

The Sacraments are outward and visible signs of inward and spiritual grace, ordained by Christ Himself, as means whereby we receive the same, and pledges to assure us thereof. The principle of the Sacraments is found in the whole Bible, and in its fulness in the New Testament, that is, in the Incarnation of the Word of God, Jesus Christ. God becomes Man so that man may become one with God. God assumes human nature in the Incarnation, all that pertains to man, human body, mind, soul, and spirit, so that human nature may be redeemed, sanctified, and glorified by God to share in the divine life.

The Sacraments are the extension of the Incarnation - they communicate the divine life of Christ to our human nature, and thus to our whole persons. We cannot be saved or redeemed or glorified apart from our own human nature as human beings. We must be regenerated and transformed, as human beings, into the children of God. And so God, in wonderful condescension and love, takes on our human nature and unites it to the Person of the Word, the Second Person of the Blessed Trinity.

God takes our human nature, divinises it, and gives it back to us in the Sacraments, so that we may, in our human nature, partake of God Himself. As the Fathers love to say: 'we become by grace what God is by nature.'

The Incarnation and the Sacraments are two expressions of one reality: God the Son becomes Man, and then takes that Hypostatic Union, human flesh united to the Divine Word, and conveys it to the members of His own Mystical Body, the Church, in and through the Sacraments.

This is why the Great Tradition teaches that the pre-eminent Sacraments of Holy Baptism and the Holy Eucharist are generally necessary to salvation: Baptism as the Sacrament of New Birth mystically unites us to the crucified and risen Christ and regenerates our human nature into the nature of the Son of God (St John 3.3-7, Romans 6.1-11, Galatians 3.22-29). We become children of God and members of Christ's Body in Baptism.

The Holy Eucharist, the Sacrament of the Lord's Body and Blood, nourishes us with the human nature and divinity of Christ unto everlasting life (St John 6.53-59, 1 Corinthians 10.14-22, 11.23-34). Our Lord's true Body and true Blood are really given and eaten in the Lord's Supper after an heavenly and supernatural manner so that we may partake of Christ's human nature and be recreated by it.

Ours is a 'body religion,' the Church as the Body of Christ, the Religion of the Incarnation, which is made a reality in us sacramentally. There is only One Body of Christ, in the Incarnation, in the Eucharist, and in the Church, us.

Thus, man is a sacrament. Man is a composite being of body and soul, an outward and visible sign of an inward and spiritual reality. Man's outward sign is his body; man's inward and spiritual reality is his soul and spirit. Mankind is a living sacrament: he simultaneously exists as material and spiritual, physical and supernatural, united together in one cohesive entity. When the soul leaves the body, death occurs, which is for man an unnatural state not intended by God in His first creation of us. Man was created to be forever alive, forever immortal in a sacramental state.

Any religious view or teaching which downplays the role of the body in the Christian revelation is really gnostic or docetic; as such, it rejects the essential goodness and role of the human body in salvation. The Church from the beginning has been attacked by these heresies of docetism (which held that Our Lord only appeared to be man but was in truth a phantasm or ghost who had no real human nature) and gnosticism (which teaches that man is saved by a cerebral intellectual knowledge which frees the spirit from the prison of the body and of created matter, which creation is held to be evil). Man is a sacrament, made of body and of soul.

The Lord Jesus Christ is Himself the Great Sacrament, being God and Man in One Divine Person with two natures, human and divine. Jesus is perfect God and perfect Man, perfectly both at once in the Incarnation. God becomes Incarnate, a Sacrament, to redeem and glorify man, a sacrament, and gives us His natures to be ours in Sacraments. The link between Jesus Christ and man, whom he came to save, is His own Incarnation, which is extended, given, and received in the Sacraments of Holy Church.

Jesus Christ is the best and greatest Christmas gift of all – and He awaits us at the Christmas Altar so that we may receive Him in our Christmas Communions!

A joyous and happy Christmas to you all - God bless you!

Advent, Christmas, and Epiphany at Saint Barnabas Dunwoody

Please remember to keep CHRIST in Christmas - and to keep MASS in Christmas as well!

Parish-Wide Advent Quiet Day, Saturday 13th December - 9am to 2pm

The Third Sunday in Advent, Rose Sunday, 14th December
Holy Communion - 9am and 11am 

Advent Nine Lessons and Carols, Sunday 14th December - 5pm

The Fourth Sunday in Advent, 21st December
Holy Communion - 9am and 11am

The Feast of Saint Thomas the Apostle, Monday 22nd December 
Holy Communion - Noon

The Nativity of Our Lord, or the Birthday of Christ, commonly called Christmas Eve, Wednesday 24th December
Family Holy Communion (hymns and carols) - 7pm
Sung Holy Communion (incense) - 11pm

The Nativity of Our Lord, or the Birthday of Christ, commonly called Christmas Day, Thursday 25th December
Sung Holy Communion - 10am

The Feast of Saint Stephen, Deacon and Martyr, Friday 26th December
Holy Communion - Noon

The Feast of Saint John, Apostle and Evangelist, Saturday 27th December
Holy Communion - 9am

The Feast of the Holy Innocents, Sunday 28th December
Holy Communion - 9am and 11am

The Feast of the Circumcision of Christ, Thursday 1st January
Holy Communion - Noon

The Second Sunday after Christmas, 4th January
Holy Communion - 9am and 11am

The Feast of the Epiphany, or the Manifestation of Christ to the Gentiles, Tuesday 6th January
Holy Communion - Noon
Sung Holy Communion (incense) - 7pm

Please join us if you are in the metropolitan Atlanta area.

God bless you and Happy Christmas!

Thursday, November 06, 2014

ACC, APA, and ACA: Mutual Recognition of Holy Orders

The College of Bishops of the Original Province met October 16th and 17th in Shelton, Connecticut, where they took important steps toward the reunification of Continuing Anglican jurisdictions... A report on Validation of Orders was approved, paving the way towards closer relations with the Anglican Church in America (ACA) and Anglican Province of America (APA).   

Anglican Communion and Oriental Orthodox Agreed Statement on Christology

A significant breakthrough in relations between the Oriental Orthodox Churches and Churches of the Anglican Tradition...

Friday, October 10, 2014

Caelin Meredith Lee Anne

Caelin Meredith Lee Anne Jones was born Thursday 9th October 2014 at 1.20pm, 6 pounds 6 ounces. 

Thank you for your prayers - God be praised!

She joins a delighted mother and father, brothers Aidan and Owain, and sister Mailli.

God bless you all.