We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

Sunday Links, Pentecost 16, Sept. 28, 2025

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  • Recent Articles, Pentecost 16, Sept. 28, 2025

    Sept 28, 2025, Season of Creation 4, Pentecost 16

    Pentecost 16

    Lectionary Pentecost 16, Year C
    Commentary Pentecost 16, Year C, September 21, 2025
    Visual Lectionary Vanderbilt, Sixteenth Sunday after Pentecost, Sept. 28, 2025

    The Rich Man and Lazarus
    Voices in the Gospel – Rich Man and Lazarus
    The Rich Man and Lazarus – Warning Tale and Interpretive Key
    Lazarus Today

    The Season of Creation, Sept 1 – Oct. 4, 2025
    An Outline for the Season of Creation – “Peace with Creation”

    Sept 28, 2025 – Promoting Action Initiatives to protect the environment and address climate change
    End of 2024 – Climate change action summary

    Remembering…
    The Autumn Equinox, Sept 22
    St. Michael and the Angels, Sept 29
    Early Fall

    Commentary, Sept 28, 2025 -Pentecost 16, Year C

      

    “The Rich Man and the Poor Lazarus” – Hendrick ter Brugghen 1625

    The lectionary readings are here or individually:  

    First Reading – Amos 6:1a,4-7
    Psalm – Psalm 146
    Epistle – 1 Timothy 6:6-19
    Gospel – Luke 16:19-31 

    Today’s readings warn of the dangers of spiritual complacency. Or another word – “You reap what you sow.” As Jerusalem is conquered, Jeremiah buys a plot of land to show his faith that God will restore the land. Amos cautions  that indulgence and apathy will lead to terror and loss. Paul urges Timothy to eagerly embrace eternal life and the riches of Christ Jesus, enduring until Jesus returns.  In the Parable of the Richman , the rich man in today’s gospel story exchanges his comforts for torment, while Lazarus exchanges his tormented life for paradise.

    The parable of the rich man and Lazarus in Luke, like the words of Timothy, is a warning against wealth, consumerism, and materialism.  Enjoyment and abundance lived apart from care for the poor leads to spiritual destruction.  The rich man’ sin is not only his consumption but his apathy.  He may not even notice the beggar at the door and, if he does, Lazarus is an inconvenience, standing in the way of enjoying his property, and frankly a blight on the neighborhood.  In the afterlife, the tables are turned and now the rich man suffers, while the beggar rejoices.

    These scriptures present both challenge and hope.  They root our hope in our relationship with God.  Those who commit themselves to God’s cause can imagine futures and act on their imagination, even if the arc of imagination goes beyond their lifetimes.  They can face illness, external threat, and death knowing that God’s providence encompasses them. 

    What is life worth living for? Wealth, worldly success, fame is temporary—it holds us to focusing on what we have right now.  Life apart from a relationship with God eventually leads to hopelessness, especially in the context of life’s limiting situations. Christ calls us into the life that endures for eternity involving love, compassion, mercy and forgiveness endure forever, it cannot be taken away from us.

    We need to look out for others . Does someone close to us suffer in silence? We cannot ignore those who hold cardboard signs at our major intersections: “Hungry family,” or “Will work for food.” But what about those who hold no signs and have no visible sores? Do lonely people languish within our offices? What family members feel homeless or neglected in our homes? If we look within, what parts of ourselves do we deny, repress or allow to stagnate? It is to such as these that the kingdom of God belongs.

    All too often, Christians focus on eternal life, life after death—heaven. We forget that Jesus specifically spoke about how we need to live for others—the first shall become last of all and servant of all—but yet we don’t live this way. This parable reminds us that our faith in Jesus must be lived out in how we have compassion for others. Because eternity depends upon how we live now. Eternity is not the same as the afterlife. Eternity is what lasts forever—compassion, love, mercy, faithfulness.

    II. Summary

    First Reading –  Amos 6:1a,4-7

    For a long time, the territory we call the Holy Land was divided between a northern kingdom called Israel (Samaria) and a southern kingdom known as Judah (Zion). The city Jerusalem was in Judah. In the northern kingdom, at Bethel (Hebrew for “House of God”) there was a very ancient shrine. Its priesthood was older than that established by Moses’ brother Aaron.

    By 800 BC, the Assyrians were weakened through battle and indecisive leadership, allowing the northern kingdom, Israel, a respite from constant pressure from the north. Beginning about 745 BC under the leadership of Tiglathpileser III, the Assyrian empire roused itself and in its conquests later destroyed Israel in 721 BC.

    About the time that the new king was coming to power, the prophet Amos saw the signs of approaching disaster. This was not merely astute political analysis, but rather a religious insight into the instability of a society that had forgotten its covenant commitment to justice.

    The 9th and 8th centuries BC saw the beginning of a class of urban poor. Archaeological excavations of Samaria show great differences between rich and poor urban dwellings in comparison with the relative uniformity of the 10th century. Oblivious to the needs of the poor, Israel’s wealthy enjoyed their private luxuries.

    But Amos sees clearly that neither wealth nor territory will save an Israel corroded by injustice.  Amos has seen the corruption of the wealthy elite, the ruling class, and how they have pampered themselves and worshipped other gods and forgotten the poor—Amos condemns them, sharing that they will be the first taken away. The ruling class lived in lavish excess while the poor suffered, and did not pay attention to anything but their own success and wealth—ignoring the warning signs all around them that the land would fall to Assyria, that they would suffer just as they had caused their own people to suffer.

    The difficulty  is not the content of the message, but rather the context in which it must be delivered.  Amos describes it meticulously.  It is a context of prosperity and luxury.  Into the midst of this kind of living, a hard message of doom must be delivered.

    The passage begins with the word “Alas”, and we could properly substitute the words “Woe to you.”  The audience for this vision of woe is not only the people of the north (Mount Samaria) but the south as well (Zion). One senses a bit of a sibling rivalry here.  Who is the more prosperous?  Who is the more confident? 

    Amos wants them to attend to greater questions of what it is that God wants.  What follows is a laundry list of superficial comforts: lamb, veal, popular songs, music, good wine, ointments, luxurious furniture, and restful times.  Does this sound familiar to you?  The promise that the prophet makes is not a comfortable one.  Those who enjoy these things, he says, will be the first to go into exile. 

    Psalm –  Psalm 146

    Psalms 146–150 all begin with the shout “Hallelujah!” (meaning “Praise the lord!”). They, along with Psalm 145, were part of daily morning prayers in the synagogue.

    Psalm 146 sings of God’s deliverance and praise for God’s faithfulness. It has the form of an individual thanksgiving but invites participation by the congregation. The promises of freedom and sight echo the signs of the expected Messiah. The psalm calls for an unwavering trust in the lord’s goodness, power and sovereign reign in the midst of outwardly dark and painful conditions.

    The listeners are reminded that if they are faithful, their hope is always in God who is the creator. God is the one who will reign forever and brings justice.  Of special interest are the activities of God that are praised here which become the signs of the messianic community especially in Isaiah: justice to the oppressed, food to the hunger, sight to the blind, makes the bent stand erect, loving the righteous, sustaining widows and orphans, and care for strangers or outsiders. 

    Perhaps this psalm was chosen by the framers of the lectionary to serve as an antidote to the mindless behaviors of the leaders of Israel in the reading from Amos.  The psalmist is clear about the present and the future of things.  He praises God “while I live” and “while I breathe.”  However, the vision of the departing breath, and the return to “the dust” limits life.  Therefore trust in God, not princes, the psalmist repeats.  And while you are here enact acts of love toward the helpless as God does.

    Epistle-  1 Timothy 6:6-19

    Timothy, whose name means “honored by” or “honoring God” was a companion of St. Paul.  He accompanied Paul throughout Asia Minor and in Eastern Europe, mainly Greece.  He was the son of a Greek man and his mother Eunice was a Jew, who was described as “a believer).  Paul first comes into contact with Timothy in Lystra where Timothy was a disciple.  He then follows Paul for the next few years, serving as an assistant and organizing congregations on Paul’s behalf.  Tradition has it that Paul appointed Timothy as bishop of Ephesus around 65 CE.  He died in 90 CE.  He is honored in the calendar on 26 January, along with Titus and Silas as Companions of Saint Paul.

    The author’s purpose  is to oppose certain teacher’s who were proclaiming a “knowledge” that was at odds with the Wisdom that is Christ.  Secondly, the author’s purpose was to urge Timothy (actually all Christian leaders) to a right practice and administration of their calling as disciples and leaders in the Church

    1 Timothy 6:6-19 reminds us that “the love of money is the root of all evil.” Materialism stands  between us and God.  “But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness.”  The encouragement to “fight the good fight” (v. 12) is a metaphor not from warfare but from athletics. The “good confession” (v. 12) probably refers to the confession of faith made at baptism (from which the baptismal creed developed).

    Paul uses the word manifestation or appearing both for Jesus’ incarnation and for his second coming. This term was used in the cult of emperor-worship; Paul seems to have deliberately appropriated it to contrast Christ to the emperor. The terms that describe God (vv. 15-16) emphasize God’s sovereignty and complete holiness.

    The closing paragraph addresses different issues.  The author returns to his exhortations about how to think about wealth. First it is God who provides for our prosperity.   Our materialistic acquisitions will fade and in the process, cut us off from our ultimate happiness, our relationship with God.    True wealth is measured in what we do for others – in our generosity.  All of this provides for a “good foundation” for what is to come – true life.  The final sentence provides a last gibe at the “false teachers”, “avoid profane babbling and the absurdities of so-called knowledge.” 

    When we look back at Amos, we see how the rich lived, and how the lust for wealth caused the poor to be trampled on—Timothy gives a similar warning about the corruptive powers that wealth can have on the faithful. We need to shed the desire to be rich and instead remember the fullness of the promise of God: eternal life, a life that begins now and lasts forever. Riches are fleeting and will fail us, but God’s love will endure forever.

    Gospel –  Luke 16:19-31 

    During the last few Sundays we have been in the midst of a dispute about values, money, and wealth.  The dispute has been with the Scribes and Pharisees, and a bit of teaching for the disciples as well.  In the verses that precede this parable, Jesus talks about some things of value that exist for eternity: the Law and the prophets, and marriage.  Now begins a parable that contrasts things that are very much the interest of Luke. 

    Luke 16:19-31 is the parable of the Rich Man and Lazarus and is a double-edged parable. There are two main characters – a rich man, who remains unnamed, and a poor man, Lazarus.  Both are lavishly described.  The wealthy man is “dressed in purple” and the poor man is “covered in sores”.  The rich man ignores Lazarus, and Lazarus remains at the rich man’s gate.  Now Jesus, much to Luke’s delight, turns the tables and it is death that does the deed.  Now it is the poor man who is luxuriating in heaven’s rest, and the rich man that is covered with the torments of Hades

    At this time the idea of Sheol (Greek, Hades), the place of all the departed who led there a shadowy quasi existence, had developed into two places, one of torment (usually called Gehenna) and one of bliss, Paradise. The chasm reveals the irreversibility of the situation.  This first part is, then, a parable of reversal, indicating the changes to take place in the kingdom as declared by Mary in 1:52-53. Lazarus, whose name means “God helps,” illustrates God’s special concern for the poor.

    During this conversation a third character is introduced, Abraham.  His entrance is an interesting one in that he, the epitome of hospitality, is in conversation with the rich man who was the antithesis of hospitality.  Abraham’s presence is also of interest in that life after death was thought of in terms of a banquet hosted by Abraham and Sarah (cf. Genesis 18). 

    The second part of the parable (“He said, `Then, father, I beg you to send him to my father’s house– for I have five brothers– that he may warn them”)  adds a second point: Moses (the law) and the prophets give a sufficient call to repentance. The indifference of the rich man to the poor man’s fate is reflected in the indifference that his brothers will affect when the poor man supposedly goes to preach to them.   This part of the story is a parable of warning; its theme is “too late!” Those whose hearts are closed to compassion will have minds closed to revelation.

    Yet the parable holds out hope. The brutal violence is not the final word; those who suffer such shattering losses in this life will be vindicated in the next. There is justice in the divine design. Perhaps it is harder to enter the first part of the parable because it strikes closer to home. While the gospel does not record that Lazarus asked Dives for help, Dives must have passed him daily. The man covered with sores lay at his gate. Sometimes we become blind to the scenes we see most often.

    The final sentence may reflect the disbelief of those who were reached with the Gospel of the Resurrection, but refused to believe it.  In this way we are painted a detailed picture of life at the time of Jesus, its values, and its social mores.  Jesus and Luke call both rich and poor alike to rethink what it is that they value.

    Voices in the Gospel – Rich Man and Lazarus

    The Parable’s Characters as Voices:

    A number of characters, actual and unheard (implied) are part of the Gospel “Rich Man and Lazarus”

    The Rich Man:

    In life, he is a voice of entitlement and greed, showing no compassion for Lazarus. In the afterlife, he becomes a voice of desperate pleading and suffering.

    Lazarus:

    In life, he is a silent, suffering voice of the poor, ignored by the rich man. In the afterlife, he is carried by angels to a place of honor, a quiet voice of the redeemed.

    Abraham:

    He is the authoritative voice in the afterlife, representing the ultimate divine judgment and mercy, yet also the impassable divide between the saved and the tormented. He speaks truth to the rich man, explaining why his requests are denied.

    Implicit Voices:

    The Pharisees:

    The parable is framed by Jesus’s interaction with the Pharisees. Their “voice” is heard through their rejection of Jesus’s teachings, even as their beliefs about the afterlife are used in the story to make a point.

    Moses and the Prophets:

    Abraham references the “Moses and the prophets” as the true source of instruction for his brothers. This is a voice of already-available Scripture that the rich man (and by extension, his brothers) failed to heed.

    The Unheard Voices:

    The parable can be interpreted as calling attention to the poor, sick, and outcast who are often not heard in society. Lazarus embodies this unheard voice, making a significant impact only after death.

    Contemporary views of the Gospel

    The Rich Man and Lazarus (Luke 16:19–31): Five Scholarly Views

    Author

    Thesis / Main Argument

    Short Quote

    Pastoral Implication

    Richard Bauckham (The Rich Man and Lazarus: The Parable and the Parallels)

    Luke creatively reshapes common folkloric motifs (reversal after death, dead messenger) for theological effect, stressing justice and sufficiency of Scripture.

    “The parable makes use of two major narrative motifs…”

    Don’t read as folklore or afterlife map; hear it as a summons to heed Scripture and act justly.

    Joel B. Green (The Gospel of Luke, NICNT)

    Details (Lazarus named, sores, gate) are rhetorical devices emphasizing neighbor-love, social reversal, and ethical responsibility.

    “Jesus gives him a name… the only person to be given a name in any of Jesus’ parables.”

    Challenges the comfortable to see the poor at their doorstep; Scripture calls to action now.

    Amy-Jill Levine (Short Stories by Jesus)

    Parable critiques social indifference and exposes values; God’s justice overturns expectations, and Moses/Prophets remain a sufficient summons.

    “The parables’ mystery is that they challenge us to look into the hidden aspects of our own values.”

    Calls modern hearers to self-examination: are we blind to suffering while secure in privilege?

    N. T. Wright (Luke for Everyone)

    Parable uses vivid imagery as a warning, not as literal teaching on the afterlife; emphasizes Scripture’s ethical demands.

    “The parable … is to be treated precisely as a parable, not as a literal description of the afterlife.”

    Read it as a moral warning: wealth and complacency blind us; Scripture already tells us what to do.

    Darrell L. Bock (Luke, IVP/Baker)

    Unusual afterlife detail used rhetorically to stress reversal and sufficiency of God’s revelation; the rich man’s indifference seals his fate.

    “The post-death setting… is unusual. In the OT, when sheol is mentioned, few details are given.”

    Emphasizes urgency of repentance and care for the poor; don’t wait for spectacular signs.

     

    The Rich Man and Lazarus- Warning Tale and Interpretive Key

    Congressional Budget Office on inequality in America

    The Congressional Budget Office (CBO)  regularly analyzes wealth and income inequality in the U.S., consistently finding that inequality has increased significantly over the past several decades. Federal transfers and taxes reduce inequality, but much of the imbalance persists even after these are factored in. 

    Wealth inequality

    In a recent analysis of family wealth from 1989 to 2022, the CBO highlighted the uneven distribution of wealth. 

    • Growing disparity: Wealth inequality increased over the period from 1989 to 2022, with a particularly sharp rise between 1989 and 2019.
    • Wealth concentration: By 2022, families in the top 10% of the wealth distribution held 60% of the nation’s total wealth, while the bottom 50% held just 6.4%.
    • Recent trends: Between 2019 and 2022, wealth inequality remained largely unchanged, with the top 1% of families continuing to hold 27% of all wealth.

    Income inequality

    CBO reports examining household income have also detailed an increasing gap between top earners and the rest of the population, especially since 1979. 

    • Dominant income growth at the top: Income growth has been far more substantial for households at the top of the income distribution. Between 1979 and 2019, the average real income for the highest-earning quintile grew by 114%, compared with just 45% for the lowest quintile and 43% for the middle three quintiles.
    • Top 1% income share: The CBO reported that in 2021, the top 1% of households received 21% of all income before transfers and taxes.
    • Volatility of capital income: The CBO notes that capital income, which heavily influences the earnings of the wealthiest households, is more volatile and drives significant annual income fluctuations at the top of the distribution. 

    Lazarus Today

    Based on 2024 data from the U.S. Census Bureau Center for American Progress, 10.6% of Americans (35.9 million people) lived in poverty. Native American and Black individuals experienced the highest poverty rates, while White individuals had the lowest. Beyond statistics, life in poverty involves profound daily hardships like housing and food insecurity, poor health, and constant financial strain. 

    From Poverty and unemployment

    Despite drops in unemployment,the federal povery rate has never dipped below 10%

    Poverty statistics and demographics

    Overall statistics for 2024: 

    • Official Poverty Rate: 10.6% (35.9 million people).
    • Official Poverty Threshold (Individual): $15,060 annual income.
    • Official Poverty Threshold (Family of 4): $31,200 annual income. 

    Poverty by race and ethnicity (Official Poverty Measure, 2024): 

    • Native American: 21.2%
    • Black: 17.9%
    • Hispanic: 16.6%
    • Asian: 9.1%
    • White: 7.7% 

    Child poverty (2022): 

    • Native American: 25.9%
    • Hispanic: 19.5%
    • Black: 18.3%
    • Asian: 9.9%
    • White: 7.2% 

    What life is like in poverty

    Living in poverty in the United States involves daily struggles that extend beyond simply having a low income. It can be characterized by constant worry and anxiety, significantly impacting health and well-being. 

    Housing and stability

    • Cost-burdened: Lower-income households spend a significantly larger portion of their income on essentials like housing, food, and healthcare.
    • Inadequate housing: A lack of affordable housing can lead to living in overcrowded or unsafe conditions. It also contributes to the risk of homelessness, even for those who are employed.
    • Precarious living: Stories from those experiencing poverty describe living in cars in parking lots, moving between cheap motels, or relying on others out of necessity. 

    Health and wellness

    • Higher health risks: People living in poverty have less access to quality healthcare and healthy food, increasing the risk of chronic health conditions and mental health challenges.
    • Food insecurity: Many face “food insecurity,” meaning they do not know where their next meal will come from. They often depend on food pantries or struggle to feed their children during summer when school lunch programs are unavailable.
    • Constant worry: The mental health toll is significant, with higher rates of worry and anxiety reported among those with low incomes. 

    Barriers and limitations

    • Limited opportunities: Poverty creates cycles of hardship that are difficult to escape. A lack of reliable transportation, consistent internet access, or proper clothing can hinder job opportunities and educational advancement.
    • Systemic inequities: Institutional racism and discrimination exacerbate these issues. People of color and women disproportionately face barriers to housing and employment, contributing to higher poverty rates.
    • Navigating bureaucracy: The process of applying for government assistance can be lengthy and complex, with a constant need to prove eligibility. Without a permanent address, receiving official notices becomes nearly impossible, creating further roadblocks to aid. 

    Public perception and stigma

    • Social stigma: People experiencing poverty often face judgment and disrespect. They are sometimes perceived as lazy or as undeserving of help, and may be shamed for minor decisions, like purchasing a drink or owning a phone.
    • Invisible suffering: Many Americans are unaware of the scale of hardship. Even those who hold jobs are often still struggling to make ends meet, a situation unseen by many outside of poverty. 

    Action! Climate Change in 2024

    Climate change continued to manifest with severe impacts across the United States in 2024, prompting ongoing efforts by the U.S. government at both federal and state levels, as well as through international cooperation.

    Summary of Climate Change in 2024 (US Context):

    • Extreme Weather and Billion-Dollar Disasters: 2024 was the warmest year on record for the contiguous U.S., marked by an alarming frequency of severe weather events. The U.S. experienced 27 separate weather and climate disasters, each incurring over $1 billion in damages, making it the second-highest annual disaster count on record. These included: 

      • Tropical Cyclones: Hurricanes Helene (Category 4, $78.7 billion) and Milton (Category 3, $34.3 billion) caused catastrophic flooding, power outages, and significant fatalities, particularly in the Southeast. The Atlantic basin saw a very active season with 18 named tropical systems. 

      • Tornadoes: The year recorded the second-highest number of confirmed tornadoes on record (1,735), with several devastating EF-4 tornadoes.

      • Wildfires: Over 61,000 wildfires burned 8.8 million acres, significantly above the 20-year average.

      • Other Events: The year also saw severe storms, winter storms, a major flooding event in the Upper Midwest, and a significant drought/heat wave affecting various regions. 

    • Read more

    The Autumn Equinox

    September 22 is the Autumn Equinox. Why isn’t it the Autumn Solstice ?

    An equinox is when day and night are roughly equal in length, marking the start of spring and autumn. A solstice is when one hemisphere experiences its longest day (summer solstice) or shortest day (winter solstice), marking the start of summer and winter. The key difference is that equinoxes balance daylight and darkness, while solstices represent the extremes of light and dark

    It falls between September 21 and 24, with the specific date varying slightly year to year due to Earth’s orbit. This year it is Mon., Sept 22 at 2:19PM. In our hemisphere, sunlight will gradually diminish each day until the winter solstice on Dec. 21.

    Here is a video on this important distinction:

    St. Michael and the Angels, Sept. 29

    Michaelmas, or the Feast of Michael and All Angels, is celebrated on the 29th of September every year. St Michael is one of the principal angelic warriors, protector against the dark of the night and the Archangel who fought against Satan and his evil angels. It is the “mass of Michael.” As it falls near the equinox, the day is associated with the beginning of autumn and the shortening of days. It used to be said that harvest had to be completed by Michaelmas, almost like the marking of the end of the productive season and the beginning of the new cycle of farming.

    Traditionally, in the British Isles, a well fattened goose, fed on the stubble from the fields after the harvest, is eaten to protect against financial need in the family for the next year; and as the saying goes:

    “Eat a goose on Michaelmas Day,
    Want not for money all the year”.

    Part of the reason goose is eaten is that it was said that when Queen Elizabeth I heard of the defeat of the Armada, she was dining on goose and resolved to eat it on Michaelmas Day.

    Another piece of folklore in the British Isles suggests that Michaelmas day is the last day that blackberries can be picked. It is said that when St Michael expelled Lucifer, the devil, from heaven, he fell from the skies and landed in a prickly blackberry bush. Satan cursed the fruit, scorched them with his fiery breath, stamped, spat and urinated on them, so that they would be unfit for eating. As it is considered ill-advised to eat them after 29 September, a Michaelmas pie is made from the last of the season.

    On this day, we give thanks for the many ways in which God’s loving care watches over us, both directly and indirectly, and we are reminded that the richness and variety of God’s creation far exceeds our knowledge of it.

    In the Hebrew Scriptures, it is occasionally reported that someone saw a man who spoke to him with authority, and who he then realized was no mere man, but a messenger of God. Thus we have a belief in super-human rational created beings, either resembling men in appearance or taking human appearance when they are to communicate with us. They are referred to as “messengers of God,” or simply as “messengers.” The word for a messenger in Hebrew is malach, in Greek, angelos, from which we get our word “angel”

    By the time of Christ, Jewish popular belief included many specifics about angels, with names for many of them. There were thought to be four archangels, named Michael, Gabriel, Raphael, and Uriel.

    Michael (the name means “Who is like God?”) is said to be the captain of the heavenly armies, the greatest of all the angels. He is the protector against the dark of the night and the Archangel who fought against Satan and his evil angels. As Michaelmas is the time that the darker nights and colder days begin – the edge into winter – the celebration of Michaelmas is associated with encouraging protection during these dark months. It was believed that negative forces were stronger in darkness and so families would require stronger defences during the later months of the year

    He is mentioned in the Scriptures in Daniel 10:13,31; 12:1 (where he is said to be the prince of the people of Israel); in Jude 9 (where he is said to have disputed with the devil about the body of Moses); and in Revelation 12:7 (where he is said to have led the heavenly armies against those of the great dragon). He is generally pictured in full armor, carrying a lance, and with his foot on the neck of a dragon. (Pictures of the Martyr George are often similar, but only Michael has wings.)

    In Anglican and Episcopal tradition, there are three or four archangels in its calendar for 29 September feast for St. Michael and All Angels: namely Michael, Gabriel and Raphael, and often, Uriel. Gabriel (the name means “God is my champion”) is thought of as the special bearer of messages from God to men. According to the first chapter of Luke, he announced the forthcoming births of John the Baptist and of our Lord to Zachariah and the Virgin Mary respectively.

    Gabriel (the name means “God is my champion”) is thought of as the special bearer of messages from God to men.  According to the first chapter of Luke, he announced the forthcoming births of John the Baptist and of our Lord to Zachariah and the Virgin Mary respectively.

    What is the value to us of remembering the Holy Angels? Well, since they appear to excel us in both knowledge and power, they remind us that, even among created things, we humans are not the top of the heap. Since it is the common belief that demons are angels who have chosen to disobey God and to be His enemies rather than His willing servants, they remind us that the higher we are the lower we can fall. 

    Early Fall


    Early Fall(full size gallery)

    Fall is a wonderful time to pause and look at nature all around you. You have to take the time and not think of the minutes. The time before church is my time to let nature envelop me.

    The effect of fall is magnified after a rain. Add another plus for leaves beginning to fall around you in all their color. It’s the sound of the crunching of leaves beneath your fee. It’s a time to look at those small things along the ground- small flowers, water pellets on leaves. It’s time to lookup to see fall advancing in our trees.  So many things we never notice or take the time to see.

    Water is life giving – and destructive. The effect of rain was seen this week along the gravestones, often with leaves falling around.  The wet leaves along the ground reflect up at you. Then over the river to see the water rushing along as I am trying to be still.

    Fall is a time to get out Robert Frost for yet another fall.


    October
    By Robert Frost
     

    “O hushed October morning mild,
    Thy leaves have ripened to the fall;
    Tomorrow’s wind, if it be wild,
    Should waste them all.
    The crows above the forest call;
    Tomorrow they may form and go.
    O hushed October morning mild,
    Begin the hours of this day slow.
    Make the day seem to us less brief.
    Hearts not averse to being beguiled,
    Beguile us in the way you know.
    Release one leaf at break of day;
    At noon release another leaf;
    One from our trees, one far away.
    Retard the sun with gentle mist;
    Enchant the land with amethyst.
    Slow, slow!
    For the grapes’ sake, if they were all,
    Whose leaves already are burnt with frost,
    Whose clustered fruit must else be lost—
    For the grapes’ sake along the wall”