St. Mark’s Adult Education Meeting Summary

Session Two: Keeping the Holy Days Holy

Led by Adrienne Ingram and Judith Doran

Sunday, December 14, 2003

Adrienne Ingram and Judith Doran are leading a three-week series entitled "Keeping the Holy Days Holy" based upon the book "Unplug the Christmas Machine." which focuses on the true meaning of Advent and Christmas. After Judith opened with prayer, a handout, as shown below, entitled "Christmas Traditions" was given to all the participants to read and discuss:

1. What are the traditional elements of your holiday celebration? Look through this list and cross out the ones that you do not take part in and add those that are uniquely yours. (You may wish to list specific activities in the spaces provided.) * Gift exchange * Christmas stockings * Advent rituals * Holiday baking * Home entertaining * Christmas activities at church * Family religious traditions * Ethnic traditions * Outdoor decorations * Decorating the house * Decorating a tree * Cultural events * Singing or playing music * Family games * Charitable activities * Other special family traditions (for example, going skiing after Christmas, visiting a nursing home, special food rituals, etc. 2. Underline those activities that usually give you and/or your family the most pleasure. 3. Put an "X" by the activities that you do not have time to fully enjoy or that seem to have lost their meaning for you or your family. 4. What special traditions did you do as a child that you no longer do? Star those that you wish you could add to your family celebration.

Some of the responses included family games, large family get-togethers, and watching their children open gifts seemed to be the most traditional elements. There was also discussion on how we miss the surprise of opening an unexpected gift as we grow older, the guilt of not writing Christmas cards and letters on time and how it's nicer to get a card or letter with personal information to keep you updated on that family's happenings during the past year.

Adrienne then took time to explain to everyone how some of our well-known Christmas traditions got started. Garlands were first used because man-made ornaments were not available until the 1870's. In medieval time holly represented men and ivy represented women. Use of poinsettias actually began with the Aztecs in Mexico. Lighting of candles may have originated in Europe where it was tradition that the oldest family members would light candles on Christmas Eve. Luminaries began in Mexico to light the path of Christmas. The Christmas tree first became popular in the United States and England after Queen Victoria's German husband decorated a tree. Judith then reminded us all that we need to keep Christ in the Christmas season. One good way of doing this is to try and associate a scripture reading with the tradition. Opening gifts: "And she brought forth her newborn son." Company arriving: "And there was no room in the inn!" Candles: "And the glory of the Lord shone all around them." Christmas card addresses: "And there went out a decree from Caesar Augustus." Adrienne also noted that giving of gifts was not always a tradition. Until the 1800's, Christmas was primarily a time for friends and family to get together with each other to renew acquaintances. After the industrialization of the western world and the rising living standards, it became more and more popular to give gifts to each other until it has become very commercialized in our day and age.

The next exercise was to rank ten Christmas values: Assign the numbers" 1 " to "10" to each of these value statements. Place the number" 1 " beside your highest value, the number "2" beside your next highest value, and so on until you have assigned all the numbers. ( Use each number only once.)

__Christmas is a time to be a peacemaker, in my family and in the world at large. __Christmas is a time to spend enjoyable time with my immediate family. __Christmas is a time to reunite with my relatives. __Christmas is a time to celebrate the birth of Christ. __Christmas is a time to create a festive, beautiful home environment. __Christmas is a time to show my love and generosity through gifts. __Christmas is a time to remember the poor, lonely, and needy. __Christmas is a time to be active in my church community. __Christmas is a time to celebrate with friends. __Christmas is a time to relax and be renewed. Discussion will continue at next week's session.

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St. Mark’s Adult Education Meeting Summary

Session One: Keeping the Holy Days Holy

Led by Adrienne Ingram and Judith Doran

Sunday, December 7, 2003

Adrienne Ingram and Judith Doran will be leading a three-week series entitled Keeping the Holy Days Holy. The series is based upon the book "Unplug the Christmas Machine," which focuses on the true meaning of Advent and Christmas and finding the simple joys of the season instead of the stressful times experienced by many of us.

First a handout, entitled "The Christmas Pledge" was given to all the participants to read and discuss:

Believing in the true spirit of Christmas, I commit myself to: * Remember those people who truly need my gifts * Express my love in more direct ways than gifts * Examine my holiday activities in the light of my deepest values * Be a peacemaker within my circle of family and friends * Rededicate myself to spiritual growth [(C) 1991 Unplug the Christmas Machine].

Next, a very comprehensive list was passed out to everyone that included many of the activities we are normally involved with during the Christmas season. The list included: Masterminding the gift list, Inviting friends to the party, Buying stocking stuffers, Cooking for the party, Making or buying stockings, Cleaning for the party, Making travel plans, Shopping for the party, Helping out at church, Cleaning up after the party, Helping out at school, Buying or cutting down a tree, Shopping for gifts, Decorating the tree, Making gifts, Helping with Christmas activities at work, Buying wrapping supplies, Wrapping gifts, Making & buying decorations for the house, Mailing gifts, Making family Advent preparations, Cleaning up after Christmas, Planning holiday menus, Writing thank-you notes, Getting kids to write thank-you notes, Putting away decorations, Disposing of the tree, Doing special grocery shopping, Doing holiday baking, Getting ready for relatives, Taking down outside decorations, Cooking and shopping for family reunions, Planning family reunions, Packing & preparing for holiday travel, Writing Christmas cards, Putting up inside decorations, Putting up outside decorations, Planning a holiday party for friends, Volunteering for charity, Other activities...

Everyone was asked to identify all of the items on the list, which they participate in during the Christmas season. Also, any additional activities could be listed under "other activities" as well. Other activities mentioned included shopping after Christmas, assembling toys, collecting food and toys for the needy, etc. Needless to say, the point was well made that most of us do not find the Christmas season particularly relaxing and with all of the activities we may be involved in, the time left to ponder the true meaning of Christmas may be minimal.

Judith then noted that in our society we often times misrepresent the birth of Jesus. He is often portrayed as a blue-eyed, blonde haired little boy with mother and father at his side. Per Jewish tradition, most husbands were not present during the birth of their children. It is thus very probable that Mary may have been attended to by a group of local women.

Finally, our last project was to think of a Christmas from the past that was especially enjoyable and to write down some memories from that Christmas. Many of the memorable Christmases seemed to be when our children were little or when we, ourselves were small. Sometimes they were remembered due to a specific happening such as a power outage or a bad snowstorm. Discussions about these topics and more will be continued next week.

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St. Mark’s Adult Education Meeting Summary

Early Christian Tradition

Session Four: The Development of the Church Year & Some Important Sources

Led by and Summary Supplied by Mike Kreutzer

Sunday, November 30, 2003

Last week:

We examined the Holy Eucharist, and the ways that it was understood and practiced during the first few centuries of the Christian era

This week:
We will examine, first, the development of the Church year during the first centuries of the Christian era, and then will turn our attention to some of the major sources of information on the life, belief and practices of the early Church.


Initially, every day was a day of celebration of the new life that believers shared in Christ. That new life was the focus of a weekly sharing in the Eucharist, which quickly came to be celebrated each Sunday. There was no "Church year" as we know it.

By at least the second century, and more likely as early as the late first century, Christians began an annual celebration of "Pascha": the Christian Passover. The original practice seems to have been to celebrate Pascha together with Passover on the 14th day of the Jewish month of Nisan. A group called the "Quartodecimans" continued this practice into the second century, by which time other Christians had transferred it to the Sunday following Passover; the Quartodecimans continued their practice into the fifth century in Asia Minor.

Pascha was a commemoration of the entire "Paschal event": i.e. both the death and the resurrection of Christ. Irenaeus mentions that is was celebrated during the time of Polycarp, who was martyred around 155. Pascha included both fasting and celebration. Following the Roman model, the normative practice became one of fasting on Friday and Saturday and celebrating on Sunday. However, it is important to remember that a Jewish day begins as sundown. Therefore, the period of fasting began at sundown on Thursday, and the period of celebration began at sundown on Saturday.

By the 4th century, Friday had become "Good Friday." On Thursday evening, there was an evening Eucharist (a rarity at that time) to commemorate the Last Supper. The great celebration of Easter began on Saturday evening, following a practice that appears to go back to the late 1st century. By this time, the entire week was preceded by an extended period of preparation and was followed by "The Fifty Days" or "Pentecost."

All of these now comprise the Easter cycle of our Prayer Book. Lionel Mitchell says of the Easter cycle: "The Great Vigil of Easter, with the celebration of the paschal sacraments of baptism and eucharist, is at its core and is its organizing theme, but the Easter cycle encompasses everything from Ash Wednesday through Pentecost. Its theme is the salvation of the human race through the mighty acts of Jesus Christ. In its celebration we become participants in those mighty acts and enter into the risen life of Christ."



The Rites of the Easter Cycle:

Lent has apparently always consisted of 40 days, but the way that these have been calculated has changed. The original practice may have been to begin the 40 days of fasting after the Epiphany (which, in turn, celebrated Jesus' baptism), as an imitation of Jesus' 40 days in the wilderness. Later, the practice arose to begin Lent on "Quadragesima Sunday": our First Sunday of Lent (this continues to be the practice in, for example, the Ambrosian Rite). In the 6th century, the beginning of the fast was moved to the Wednesday prior to Quadragesima Sunday in order to provide for 40 days of fasting. In 8th century Rome an antiphon on that day sang of repenting in sackcloth and ashes. This was interpreted literally in northern Europe, where the practice of imposing ashes on that day began. In 1091 a northern Italian council ordered everyone to receive ashes on what it called "Ash Wednesday." By at least the early 5th century, and probably earlier, penitents came to the church on the first day of Lent to seek readmission to the Church and to begin a season of prayer and fasting.

The observation of Holy Week as a period of special fasting in preparation for the annual commemoration of the death and resurrection of Jesus is very ancient. The 3rd century Didascalia Apostolorum from Syria instructs: "You shall fast during the days of the Pascha from the tenth, which is a Monday, and you sustain yourselves with bread and salt and water only, at the ninth hour, until the Thursday. But on the Friday and on the Saturday fast completely, and do not taste anything. You shall come together and watch and keep vigil all the night with prayers and intercessions, and with reading of the Prophets, and with the Gospels and with Psalms, and fear and trembling, and with earnest supplication, until the third hour in the night after the Saturday; and then break your fasts."

The rites of Holy Week (Palm Sunday through Good Friday) seem to have developed in Jerusalem during the 4th century under the leadership of the bishop Cyril. We find descriptions of them in the journal of a Spanish pilgrim named Egeria who visited the Holy City in 380. Among other things, she was very impressed that the readings and psalms used were appropriate to the time and place (this apparently was something new to her).

The journal of Egeria describes a special celebration in Jerusalem on what we call "Palm Sunday": "The bishop and all the people… start off on foot down from the Mount of Olives… with psalms and antiphons,… repeating, 'blessed is he that comes in the name of the Lord."

Egeria reports a special evening celebration of the Eucharist on Thursday evening during Holy Week, and mentions a general reception of Communion at that time. When these rites spread to Rome and to the rest of the Church, what we know as "Maundy Thursday" came to include a rite of restoring penitents to the Church so that they could share in these most sacred of mysteries; this practice is mentioned in a letter of Innocent I in 416.

During the 4th century, an observance of Good Friday spread from Jerusalem, first through the East and then through the West. The celebration of the eucharist on that day was already forbidden in Rome by 416, and this quickly became a universal custom. A liturgy of the Word was followed in Jerusalem by a veneration of the "true cross." In other places, other wooden crosses came to be used in a similar way. A Byzantine custom was the use of the so-called "Liturgy of the pre-Sanctified Gifts" on all fast days; this included the distribution of Communion from previously consecrated bread and wine. This practice was adopted in Rome in the 8th century.

The Great Vigil of Easter is the first of all Christian feasts: its origins reach back to the first century. Early Christians spent the night before Passover (later, before the Sunday after Passover) in prayer and in reading the Scriptures. Then, just before dawn, they celebrated the Holy Eucharist. In the 2nd or 3rd century this became the great feast of baptism. Tertullian called Easter the "day of most solemnity for baptism" although any time during the Great Fifty Days was acceptable.

Our current practice, shared by other Christian churches, incorporates the structure of those early Easter services. A special Paschal candle is lighted, followed by other candles in the church. There is a vigil of readings, psalms and prayers (nine of each are provided in The Book of Common Prayer). Baptism is celebrated. Then follows the Easter celebration of the Eucharist.

Ascension and Pentecost: Eusebius (c. 338) speaks of "that day on which the holy Scriptures attest the ascension of our common Savior into heaven, and the descent of the Holy Spirit among men": i.e. Ascension and Pentecost were observed as one feast day, 50 days after Easter. About 50 years later, the Apostolic Constitutions describes the ascension as being celebrated 40 days after Easter.



The Christmas Cycle:

In the mid 2nd century, a group of Christians in Egypt began celebrating a feast of the Epiphany (January 6), although it is unclear exactly what they were celebrating. Some seem to have observed this as the feast of the birth of Jesus; others, as the day of his baptism. It soon developed a connection with the first of his signs, changing water into wine at the wedding feast at Cana. It may also have been the day when their yearly cycle of readings began.

In Rome about 336, we begin to hear of another celebration of the birth of Jesus, possibly originating in North Africa. A December 25 celebration of the birth of Jesus is first mentioned in the Roman Chronograph of 354, which lists significant days in the Church year. Later in the 4th century, John Chrysostom tries to explain this new, and obviously unfamiliar, festival to his congregation in Antioch. Eventually, it came to be preceded by a time of preparation ("Advent") which sometimes lasted 40 days, in imitation of Lent. This season was sometimes called "St. Martin's Lent" since it began near the feast of Martin of Tours (November 11). More often, however, it continued for four weeks. The use of four Sundays seems to reflect Matthew's list of the ages before the coming of the Messiah: the time before Abraham, the time from Abraham to David, the time from David to the Exile, and the time from the Exile to birth of Jesus.


Other Feast Days:

About the middle of the 2nd century, Christians also began to commemorate the anniversaries of the death of local martyrs. The first known of these was a commemoration of the death of Polycarp of Smyrna who died on February 23, 156. An early account of his death encouraged Christians to commemorate it each year "both in memory of those who have already contested, and for the practice and training of those whose fate it shall be."



A Short Bibliography
> Paul Bradshaw, Early Christian Worship
> Henry Chadwick, The Early Church
> Edward Foley, From Age to Age
> Howard E. Galley, The Ceremonies of the Eucharist: a Guide to Celebration
> Marion J. Hatchett, Commentary on the American Prayer Book
> Rebecca Lyman, Early Church Traditions
> Leonel L. Mitchell, Lent, Holy Week, Easter and the Great Fifty Days
> James F. White, A Brief History of Christian Worship


Some Sources for Our Understanding of the Early Church (with approximate dates)
> Clement of Rome, Letter to the Corinthians (90-100)
> Didache (100)
> Irenaeus of Lyons (120)
> The Shepherd of Hermas (150)
> Justin Martyr (155)
> Clement of Alexandria (200)
> Tertullian (200)
> Hippolytus, The Apostolic Tradition (215)
> the house at Dura-Europa (230)
> Didascalia Apostolorum (late 3rd century)
> Serapion of Egypt (350)
> Apostolic Constitutions (late 4th century)

Many of these can be found online at www.earlychristianwritings.com/ .

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St. Mark’s Adult Education Meeting Summary

Early Christian Tradition

Session Three: The Eucharist in the Early Church

Led by and Summary Supplied by Mike Kreutzer

Sunday, November 23, 2003

Last week:
We examined some of the factors that influenced and set the direction for Christian worship in the first few centuries. We looked especially at Baptism: at some of the ways that it was understood and some of the ways that it was celebrated.

This week:
We will examine the Holy Eucharist, and the ways that it was understood and practiced during the first few centuries of the Christian era, as well as how it evolved from its simple beginnings in private homes to elaborate ceremonies in great public buildings.

(Chadwick, op. cit., page 32): "The unity of the scattered Christian communities depended on two things - on a common faith and on a common way of ordering their life and worship. They called each other 'brother' or 'sister.' Whatever differences there might be of race, class or education, they felt bound by their focus of loyalty to the person and reaching of Jesus. The pattern of worship derived all its meaning from its reference to him. The rite of baptism by which they were admitted to the Church was both a commemoration of the events at the river Jordan when Jesus was filled with the Spirit for his life work, and a once for all renunciation of evil, which St. Paul in a powerful metaphor described as "being buried with Christ." Each Sunday they met for their 'thanksgiving' in which the baptized ate bread and drank wine in a sacred meal which they spoke of as 'eating the body' and 'drinking the blood' of Christ. To share in the sacred meal was so deeply felt to be the essential expression of membership of the society that fragments of the broken bread were taken round to any who were absent through illness or imprisonment."

New Testament:
Originally took place during a meal.

A Jewish practice imbued with new meaning; (Paul Bradshaw, Early Christian Worship, 
page 40) Jewish ritual pattern: on behalf of all who were present, the head of the household
1) at the beginning of the meal, he took bread into his hands
2) said a short blessing
3) broke the bread
4) shared it with all present
5) at the end of the meal, he took a cup of wine into his hands
6) said a longer form of blessing over it
7) shared it with all around the table

Jesus' actions, therefore, were not creating something new, but were giving new meaning to 
a familiar ritual: i.e. "When you do this from now on, do it in remembrance of me."

Bradshaw: "ritual meals like this were powerful expressions of the concept of the 
participants' communion with one another and with God. Their presence at this meal was of sign of their reconciliation with God and their membership among the elect who would one day feast together in God's kingdom, and the intimate fellowship with one another that they experienced around the table was a foretaste, an anticipation, of the union that they would enjoy for ever with God. The whole meal was thus both a prophetic symbol of the future and also a means of entering into that future in the present."

Anamnesis and epiclesis: the core of the prayer; "remembering" (not just mental; a solemn 
calling upon God to act now in accordance with God's saving actions in history; an entering into God's saving works); then calling upon God to continue those saving works today

Didache, Chapters 9 and 10:
"Now concerning the Eucharist, give thanks this way. First, concerning the cup: 
We thank You, our Father, for the holy vine of David your servant, which You made known to us through Jesus Your Servant; to You be the glory for ever..
And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ for ever.
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs." 
But after you are filled, give thanks this way: We thank You, holy Father, for Your holy name which You have made to dwell in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory for ever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.
But permit the prophets to make Thanksgiving as much as they desire."

Justin Martyr, First Apology: 
Chapter 67: "On the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and…, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. 

"But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things."

Chapter 66: "This food is called among us the Eucharist, of which no one is allowed to partake but the one who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone."

The Apostolic Tradition provides descriptions of two celebrations of the Eucharist in 4th-century Rome: one at baptism and one at the ordination of a bishop. This second provides the complete text of a Eucharistic Prayer which includes the opening dialogue, a thankful recital of the saving work of Christ (including the Last Supper narrative), a summary of what we now recall, an offering, an invocation ("epiclesis") of the Holy Spirit on the offerings and on the people, a concluding Trinitarian doxology, and an "Amen" by the people.


Liturgical Families:

> North African family: strong ties to the practice at Rome; some information on Lectionaries remain, although most was lost in the 7th-century Muslim conquests

> St. Mark or Alexandrian family: still apparently in the churches of Egypt and Ethiopia; includes many petitions particular to local needs (e.g. the cycles of the Nile)

> West Syrian or Antiochene family: includes Liturgy of St. James of Jerusalem; probably developed chiefly in Antioch and Jerusalem; special emphasis on the work of the Holy Spirit; greatly influenced the development of Orthodox liturgies

> East Syrian family: originated on the border between the Roman Empire and Persia; ancient Semitic influence; may have reached as far east as parts of India and China

> Byzantine family: Liturgy of St. Basil, which includes two Eucharistic Prayers (the first of which forms the basis of our Eucharistic Prayer D); the second is much longer; patterns are similar to those of the West Syrian family; Liturgy of St. John Chrysostom includes great poetic flourishes; follows West Syrian structure; focuses on consecration as the work of the Holy Spirit; basis of much of the worship of eastern churches today

> Roman family: (Edmond Bishop: "Mystery never flourished in the clear Roman atmosphere, and symbolism was no product of the Roman religious mind… The genius of the Roman rite… [is] soberness and sense.")

> Ambrosian or Milanese family: emphasis on the Second Person of the Trinity; the Spirit virtually disappears; still used throughout Archdiocese of Milan

> Mozarabic family: originated in Spain and Portugal; wide variety of texts; used today only in one chapel in the cathedral in Toledo

> Celtic family: developed by the monks of Ireland and brought to the Rhineland and northern Italy; has not been used for many centuries

> Gallican family: relishes variety, imagination, speculation and florid language; no longer exists independently, but its influence (and some of its prayers) have been incorporated into modern Episcopal, Methodist and Roman Catholic liturgies

 

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St. Mark’s Adult Education Meeting Summary

Early Christian Tradition

Session Two: Baptism in the Early Church

Led by and Summary Supplied by Mike Kreutzer

Sunday, November 16, 2003

 

Last week:
We examined the great diversity that existed within the early Church: how different communities developed in different ways, with different forms of ministry, with differing understandings of the person and significance of Jesus. We looked at the Jewish roots of Christianity and the growing gap between Judaism and the early Church. We examined the relationship of the early Christians to the Roman Empire in which most of them lived, and to other religious movements that they encountered.

This week:
We will begin to examine the two great sacraments of the Church, Baptism and the Eucharist, and the ways that they were understood and practiced during the first few centuries of the Christian era.

The worship of the "early Church" can be defined as worship as it was celebrated and experienced from the end of the New Testament period (c. 120-130 A.D.) until the death of Pope Gregory I in 604. This was, at least for believers in the West, the formative period to which every liturgical reform movement has sought to return.

During this time, Christianity spread to encompass the entire Roman Empire, both East and West. It included also some areas beyond the bounds of the Empire, such as Ireland, Armenia and Persia. Each of these churches developed its own approach to liturgy, drawing upon and responding to its own culture, yet maintaining a sense of unity with the entire Church throughout the known world.


James F. White, A Brief History of Christian Worship page 42:

"Christianity became a legal religion in 313 and the official religion of the empire in 380. The changes for Christianity in our own times in the former Soviet Union are mild compared to those happening to fourth-century Christians. Suddenly their furtive assemblies had become public convocations. It was necessary to re-envision worship with a new sense of scale. Simple ceremonial was replaced with elaborate performances. Space always dictates what is possible and the house-church simplicity yielded to imperial magnificence in the new churches. Despite occasional periods and places of persecution, Christian worship has never since relinquished for long the appearances of an imperial religion."


Movement from great individual freedom in liturgy to set formulas:

· Justin Martyr (c. 155): the one presiding prayed "to the best of his ability"

· Apostolic Tradition (c. 215): prescribes prayers for ordinations, baptisms and the eucharist, but allows for some variations if one prays "what is sound and orthodox"

· Serapion of Egypt (c. 350): used an entire collection of set prayers


Liturgical diversity has been the norm for about 3/4 of the Church's history.

 

In about 596, Pope Gregory I sent Augustine of Canterbury to England with the advice: "Your brotherhood is familiar with the usage of the Roman Church since you have very pleasant memories of being raised and nurtured in that usage. But it seems to me that you should carefully select for the English Church, which is still new to the faith and developing as a distinct community, whatever can best please Almighty God, whether you discover it in the Roman Church, or among the Gauls, or anywhere else. For customs are not to be revered for their place of origin; rather those places are to be respected for the good customs they produce. From each individual church, therefore, choose whatever is holy, whatever is awe-inspiring, whatever is right; then arrange what you have collected as if in a little bouquet according to the English disposition and thus establish them as customs."

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Baptism:

Even in the New Testament period, the practice of baptism evolved. Initially, it apparently was a baptism in the name of Jesus. Later, it was done in the name of the Trinity. According to the accounts in Acts, the Holy Spirit apparently was sometimes received prior to baptism, sometimes during, sometimes after. In Acts, people were baptized immediately after they accepted the gospel message; later on, periods of preparation and instruction preceded baptism.

The Didache (c. 100): "Concerning baptism, baptize in this way: Having first reviewed all these things, baptize in the Name of the Father and of the Son and of the Holy Spirit in running water; but if you have no running water, baptize in other water; and if you cannot in cold, then in warm. But if you have neither, pour water three times on the head in the Name of the Father, Son and Holy Spirit. And before the baptism, let the baptizer and the one who is to be baptized fast, as well as any others as they are able. And you shall instruct the one to be baptized to fast one or two days before." (VII)

Justin Martyr, First Apology (c. 155): new Christians are to be examined to their faith and ethical commitment. Then they "are brought by us where there is water, and are reborn by the same manner of rebirth by which we ourselves were reborn; for they are then washed in the water in the name of the Trinity. This washing is called 'illumination.'" They are then clothed and led into the community where prayer is offered for them. They are greeted with a kiss and are then admitted to the Eucharist for the first time.


Other early interpretations:

Irenaeus of Lyons (c. 120) compares baptism to the moisture that makes flour into dough and bread. To our bodies it gives "the unity which brings us to immortality." To our souls it conveys the Holy Spirit.

Shepherd of Hermas (c. 150): The washing is for "the remission of our former sins."

Clement of Alexandria (c. 200): baptism means enlightenment, adoption and being made 
perfect. As a washing, it cleanses us form sin and removes the penalties of sin. As enlightenment, we are "made keen to see the divine." As perfection, nothing is lacking for "him who has the knowledge of God."


3rd century:

Tertullian (200) offers a treatise on baptism. He mentions a triple immersion. He says that water can convey sanctity when God is invoked and can cleanse body and soul. After washing, the person was anointed with oil (as Moses anointed Aaron for priesthood) and receives the laying on of hands, "inviting and welcoming the Holy Spirit."

 

He mentions the giving of a gift of milk and honey to the newly baptized as a welcome to the promised land.

He notes that a bishop, presbyter or deacon normally ministers baptism, but "even laymen have the right: for that which is received on equal terms can be given on equal terms." He notes that Easter is the "day of most solemnity for baptism" although any time during the Great Fifty Days is acceptable.

The Apostolic Tradition details the process of baptism in fourth-century Rome.

 

A catechumenate existed which lasted up to three years. Those who suffered martyrdom during that time were considered to have been baptized in their own blood. Catechumens were not permitted to pray with the baptized, to give the kiss of peace, or to receive the Eucharist.

 

Each year, suitable candidates were chosen to be baptized. They were known as "the elect." They underwent a period of intense preparation, culminating in the Great Three Days, which included for them prayer, fasting and exorcism. They joined the community for the Great Vigil of Easter which lasted all night. At cockcrow on Easter morning, they assembled at the font, renounced Satan, made their profession of faith, and descended into the water. Emerging, dressed and entered the church. There the bishop laid hands on them, invoked God's grace, and anointed them with the oil of thanksgiving. They then, for the first time, joined the faithful in prayer, were given the kiss of peace, and joined in the Eucharist. They also received a cup of water and a gift of milk and honey.

The Didascalia Apostolorum (Syria, late 3rd century) refers to the ministry of women to baptize and provide ongoing instruction to women. "For this cause we say that the ministry of a woman deacon is especially needful and important. For our Lord and Saviour also was ministered unto by women."

Also from Syria comes the evidence from Dura Europa. Discovered in 1922, this community 
included, along with a Jewish synagogue and a temple to Mithras, a Christian place of worship. It had been a private home, but a wall had been removed to provide one large room for gatherings. Another room served as a baptistery. Above the font was a painting of Adam and Eve as children standing hand-in-hand in front of Jesus as the Good Shepherd; baptism was portrayed as a new paradise in which one becomes a new Adam or Eve. Other biblical images fill the room.


4th and 5th centuries:

Cyril of Jerusalem (c. 350): renunciation of the devil (while facing west), the move to the 
baptistery, profession of faith in the Trinity; descent three times into the water, anointing, then admission to the Eucharist

Ambrose of Milan (late 4th century): mentions the ephatha (Mark 7:32-35); he describes the 
font as a womb from which they received new birth. He includes mentions of a "sacrament" of foot washing, differing from the church in Rome (Ambrosian Rite). He speaks of the "spiritual seal" and the giving of the Holy Spirit.

John Chrysostom (Antioch, c. 390): mentions a renunciation of the devil, followed by the 
declaration, "And I enter into thy service, O Christ." The priest puts the persons head into the water and lifts it up again three times, using the passive form, "N. is baptized in the name of the Father, and of the Son, and of the Holy Spirit." This form, which continues to be used in the East, affirms that it is Christ who baptizes, doing so through the priest.

Theodore of Mopsuestia (c. 390) mentions that the person is anointed all over with oil, "a 
mark and a sign that you will be receiving the covering of immortality, which through baptism you are about to put on." After the washing, he or she is robed in white and is anointed with oil in the name of the Trinity.

The practice of baptizing children existed at least by the 3rd century. Tertullian came to oppose the baptism of children (and even of the unmarried). The Apostolic Tradition accepted it as common practice, even for those who were too young to "speak for themselves." By the end of the 4th century, baptism of infants became the norm for over a millennium.

Other practices included the development of the "Mystagogia": a period of further teaching and introduction to the mystical meanings of the rites of the Church. It encompassed "The Fifty Days."

 

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St. Mark’s Adult Education Meeting Summary

Early Christian Tradition

Session One: An Overview of Early Christian History

Led by and Summary Supplied by Mike Kreutzer

Sunday, November 9, 2003

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Why do we even care? (Rebecca Lyman, Early Christian Traditions, Chapter One: "Anglican Identity and Early Christian Traditions" pages 1-3

"Given our own different historical context, what use or authority do these early centuries have? How can we be traditional or radical or anything in between unless we understand how our beliefs and liturgies originated? …Understanding our past is essential to dreaming our future."

"Liturgy, orthodoxy, monasticism and scripture were all 'invented' during these centuries. The prayers, hopes and conclusions of these ancient peoples are ours whether we know it or not."

"Moreover, the present structure of the Anglican Communion, with its independent national churches joined together not by a central authority but by mutual consultation and communion, reflects the unity and diversity of the ancient church. In England, the Americas, Asia and Africa, we Anglicans sing second-century hymns, recite fourth-century creeds and prayers, and worship according to ancient liturgical forms as part of our contemporary faith… Learning from our earlier struggles about unity is an essential part of living through our present questions and conflicts with faithfulness and courage."


What Did Not Happen: a Common View:
Jesus > the Twelve, traveled out (Thomas to India, Andrew to the Scythians of southern Russia, etc.) > selected and ordained bishops to succeed them and carry on the work

Christians had a unified faith, a unified understanding of who Jesus was, how the Church was to live and function, how to celebrate and live their spiritual lives etc. 

This is not what happened. 


What Did Happen:

The situation was far more fluid and complex. Yet Christians saw the Spirit as working in the Church and guiding it throughout its struggles and its journeys.


Jewish background:
Jesus was born a Jew and remained a practicing Jew throughout his life. His followers also appear to have been practicing Jews.
Judaism at the time of Jesus: complex; Sadducees, Pharisees, Essenes; widespread in the Roman Empire; life in the synagogues
The earliest Church saw itself as part of Judaism.

Gentiles Christians:
Influx created the first great crisis in the Church; Paul and Barnabas; encounter with Gentile Christians and experience of the Spirit working within and among them; Jerusalem Council

Paul:
First great missionary; great versatility: great ability to adapt himself and the style of his message to the culture of his hearers; bridged the gaps in society (Jew and Gentile, slave and free, male and female; all one in Christ)

Church's split with Judaism:
Suetonius' Life of Claudius: Jews expelled from Rome (c. 50) because of arguments over "Chrestos"
By 85: prayer added to Jewish daily prayers, "May the Nazarenes and the heretics be suddenly destroyed and removed from the Book of Life." 

Jewish Christian communities: continued to observe Jewish feasts and customs; quickly became a small minority and increasingly more isolated; Justin Martyr's Dialogue with Trypho says that a Jewish Christian was free to continue keeping the Mosaic Law as a Christian; from Irenaeus onward, such Jewish Christians were considered to be a sect; "Ebionites"

Encounter with Eastern Mystery Religions
Focus on mysteries and professional priesthood (vs. the Christian "priesthood of all believers"); some interesting parallels: cult of Isis nursing her child (similar images to later depictions of the Madonna with child); sacred meals in which one came into contact with the divine; "Day of Blood" (March 22) on which death of Attis was mourned, followed by Hilaria (March 25) celebrating his resurrection

Encounter with the Roman Empire:
Empire tended to be tolerant of many cults, as long as their did not threaten the power of the Empire

64: Nero and the Great Fire of Rome; used Christians as a scapegoat (Tacitus insisted that there was no basis for this, even though he saw no harm in their execution as members of an anti-social group hated for their vices.); Christians were suspected of incest and cannibalism at their nocturnal meetings (probably based on talk of fraternal love and the eucharist)
Domitian (81-96) initiated a persecution, styling himself "Master and God"; condemnation of some for "atheism and Jewish sympathies" may have referred to Christians

About 112, Pliny the Younger (governor of Bythinia in Asia Minor) asked for Trajan's (98- 117) advice on dealing with Christians; apparently, Christianity had become widespread in the countryside as well as villages and towns.
Several second-century persecutions: Christians were now accepted to be virtuous people, but they refused to accept the old religion; further, they were obstinate and refused to "repent" of their ways even when commanded to do so; therefore, they had forfeited any sympathy
(Tertullian: "the blood of the martyrs is the seed of the Church")

Eighteenth-century historian Edward Gibbon wrote of the Antonines' Rome: "The various modes of worship which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord." (Edward Gibbon, The Decline and Fall of the Roman Empire, 3 vols., (New York: The Modern Library, 1995), 1:22.)

Gnosticism:
Multiple movements, not a unified religion; Chadwick: "The word is often used in a much wider and vaguer sense to describe an imprecise, syncretistic religiosity diffused widely in the Levantine world, and existing independently of and prior to Christianity"; focused on special, esoteric knowledge

Creeds: There are ancient, basic creedal statements in the New Testament itself (e.g. "Jesus is Lord"). The Apostles Creed developed as a baptismal creed. The so-called Nicene Creed is based on a statement of faith from the Council of Nicaea (325), modified by the First Council of Constantinople (381).

By the late 4th century, there was almost universal acceptance, in both East and West, of 27 books as part of the New Testament. The development of this "canon" had been a long, involved process of discerning: first, which books were of apostolic (or putatively apostolic) origin; second, the importance of the communities to which they were addressed; and third, conformity with the faith of the Church (i.e. Tradition).

The orders of ministry likewise developed throughout this period and differed from place to place. Paul describes multiple ministries within the primitive Church, chief among them being apostles, prophets and teachers (1 Cor. 12:28). Later generations came to identify the seven men selected in Acts (6:5) as deacons. 

Paul seems to have worked with a variety of leading ministries within the Church. Philippians is addressed to the "bishops and deacons" at Philippi. The Pastoral Epistles indicate more of a monarchical bishop structure. Corinth in Paul's time does not seem to have anyone in particular who presided on an ongoing basis.

The terms "presbyter" and "bishop" seem to have designated the same sorts of ministry at first. Different terms may have been in use in different places.

Ignatius of Antioch (60 or 70 years later) addresses a monarchical bishop who served together with a group of presbyters and deacons. He comments on the Spirit of God working in the sacramental life of the church gathered around its bishop.
The epistle of Clement of Rome to the Corinthians (c. 100) is addressed to bishops or presbyters (used interchangeably) and deacons.

The Didache (c. 100) likewise speaks of appointing bishops and deacons. (cf. Chadwick, op. cit., page 47) It appears that there is now a distinction in liturgical function: the bishop presides and the deacon assists.

Deacons in the early centuries of the Church assisted the bishops in looking after church property and caring for the poor. In Rome around 150 (according to Justin) the deacon took the consecrated elements to the sick and imprisoned. Later, the deacon proclaimed the gospel in some churches. By at least the third century, the deacon administered the chalice and, in larger churches, was responsible for keeping order.

(Owen Chadwick, The Early Church, page 48): "During the second and third centuries there must have been many occasions when he deacons actually celebrated the eucharist. This practice was frowned upon and at the Council of Arles (314) and Nicaea (325) explicitly forbidden. By then it was usual for rural congregations to be served by a resident presbyter."

Rebecca Lyman, op. cit., pp. 7-8: In the 4th and 5th century, the lived experience of "Tradition" in East and West diverged. In the West, Carthage had been destroyed, leaving Rome as virtually the sole authority. The East maintained the ancient sense of Tradition as the common possession of all the churches, especially the patriarchal churches of Constantinople (the first among equals), Antioch, Alexandria and Jerusalem.

The Anglican reformers turned with respect to the concept of "unity in multiplicity" of the early Church. "Based on early Christianity, Anglicans believed they had every right to maintain ecclesiastical, doctrinal, and liturgical autonomy if they could justify it with reference to scripture and tradition." (p. 9) 

 

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St. Mark’s Adult Education Meeting Summary

Experiential Worship and Sacred Space

Led by Lilly Lewin

Sunday, November 2, 2003

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Lilly has been involved with alternative or experiential worship for the past three years. The initial idea came from a 40-year-old Englishman called Johnny Baker. He observed that most of the people worshiping in the churches were elderly and that the church was obviously not appealing to the younger generations. This gave him the idea to start alternative forms of worship where the service would be more appealing to younger people. It was based upon making the service more memorable by involving all of the senses (sight, hearing, touch, smell, and taste) to make the scripture readings "come alive."

In order to make this practical, one of the ideas that Lilly uses is to keep her eyes open for things which we see every day that can be used in the worship service. She reminded us that Jesus often taught in parables. The description of the Last Supper was another example where the senses were employed. The Episcopal Church is blessed in that the colors of the church calendar are a good way for us to remember the various church seasons. The idea of experiential worship is to help the parishioners to live out the experience so that it may be more meaningful and so that they will want to come back again and again. It is not meant to be a substitute for the main service, but rather an alternative for those who would otherwise not attend.

One idea Lilly used to create a Sacred Space was to make the participants wait outside the sanctuary and take a number, much as you would do in a restaurant. The question was asked, "How long would you wait for Jesus?" Another example was during Lent when everyone had to walk through an area covered by sand before going into the pews. Then everyone was asked to sign their name to sheets of paper that were passed out containing a picture of a fish, attesting to the fact from Luke, chapter 5 that we must be willing to be caught by Jesus before we can go out fishing for others. You are the temple of the Holy Spirit and heir to his eternal kingdom. Sacred Spaces is now done on a quarterly basis at Christ Church, Glendale.

When reading scripture we should ask ourselves, what does its say? What are the images that can be derived from the reading? What are the action steps and what lessons should the parishioners take with them? Items from a party store are sometime handy to convey the messages. One example is a piece of clay, which can be held in the hand, exemplifying how God can mold you. Sometimes drawings or sketches can be useful. Writing down prayers can give them a new dimension.

The question was raised as to those parishioners who like the service the way as a more traditional form of worship. Once again, Lilly emphasized that experiential worship is not meant to replace the traditional worship liturgy. Rather it is to offer an alternative form of worship appealing to those who are dissatisfied or uninspired by the traditional service. This is a way to allow the church multiple opportunities for satisfying people's spiritual needs. The Episcopal Church has all the pieces necessary to make come alive. Lilly concluded the session by noting that it was St. Francis who stated, "Preach the Gospel wherever you go, use words if necessary!" Everyone thanked Lilly for her very informative and uplifting presentation.

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #7"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, October 26, 2003

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The session began with George noting that this would be the final week of the series on Death and Dying and that the topic of discussion would be selecting funeral hymns, preludes, and postludes. The planning booklet contains a list of recommended hymns, which are also listed here for reference. From "The Hymnal 1982": A Mighty Fortress Is My God (688); Abide With Me (662); All Things Bright And Beautiful (405); Alleluia, Alleluia, Alleluia, The Strife Is O'er (208); Alleluia, Sing To Jesus (460); Amazing Grace (671); Be Thou My Vision (488); Blest Are The Pure In Heart (656); Come Down, Oh Love Divine (516); Dear Lord And Father Of Mankind (652); Eternal Father, Strong To Save (608); Fairest Lord Jesus (383); For All The Saints Who From Their Labors Rest (287); God Of Grace And God Of Glory (594); God Moves In A Mysterious Way (677); Holy, Holy, Holy (362); How Lovely Is Thy Dwelling Place (517); I Am The Bread Of Life (335); I Want To Walk As A Child Of The Light (490); Immortal, Invisible, God Only Wise (425); Lord Of All Hopefulness, Lod Of All Joy (482); Love Divine, All Love Excelling (657); Morning Has Broken (8); My Faith Looks Up To Thee (691); Now Thank We All Our God (396); Now The Day Is Over (42); O Bless The Lord (411); O Jesus I Have Promised (655); O Master, Let Me Walk With Thee (659); Praise My Soul, The King Of Heaven (410); Praise To The Lord, The Almighty (390); Rock Of Ages (685); Savior, Agin To Thy Dear Name (345); The King Of Love My Shepherd Is (645); We Walk By Faith (209); What Wondrous Live Is This (439); Ye Watchers And Ye Holy Ones (618). From "Lift Every Voice And Sing": God Be With You Till We Meet Again (234); I Come To The Garden Alone (69); I Need Thee Every Hour (192); Just A Closer Walk With Thee (72); Nearer My God To Thee (54); O Lord My God, When I In Awesome Wonder (60); On A Hill Far Away - The Old Rugged Cross (38); Precious Lord, Take My Hand (106); Softly And Tenderly (101); Soon And Very Soon, We Are Going To See The King (14); Spirit Of God, The Living God Fall Fresh On Me (115); The Lord Is My Shepherd (104); There's A Sweet, Sweet Spirit In This Place (120); What A Friend We Have In Jesus (109); When Peace Like A Rive Attendeth My Way (188). And Also, From "Wonder, Love, And Praise": Eagle's Wings (810); You Dwell In The Shelter Of The Lord (810).

Mike then explained how it was important that the hymn support the theme of the liturgy since music is an integral part of the service. Other songs desired by the family (which can include contemporary, non-Christian type of songs) can also be sung as preludes or postludes, or by a soloist. The audience at a funeral service is typically not the same as a Sunday service. Thus, when selecting hymns, that should also be taken into consideration. Once again, by pre-planning for this occasion, you can take more time to really think about what may be appropriate. As noted on page 507 of our Prayer Book, "The liturgy of the dead is an Easter liturgy... Here again, the hope and joy of eternal life as well as the sorrow of those left behind are both touched upon.

George noted that some of the details of the service might change slightly depending upon who the priest is. He then thanked everyone for coming. The attendees were also very appreciative for all the work put into the sessions by George, the usefulness of the materials, and for the excellent planning booklet. The group then retired to the Sanctuary where Kathy Stahlman graciously played a number of the hymns listed above. One last question arose, related to the filing of the planning documents in the church office. It was noted that St. Mark's would work on obtaining a secure, locking-type file for any parishioners wishing to keep them on file in the office, since some of the materials in the booklet is of a confidential nature.

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #6"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, October 19, 2003

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George led off discussion by noting that he had some relatives of his who were buried with funeral services that were either too short or too long and not overly meaningful. The Episcopal service, however, is very beautiful he is most pleased with their content.

Mike then led the group the funeral and burial liturgies as found in the Prayer Book. He noted that there are a number of special services for children, removal of life-sustaining equipment, etc. The funeral service is held for the sake of the family and community and is not meant to be a private service. The service typically may have Eucharist, although families who are not comfortable having communion, may choose not to include it in the service. If the body is at the service, there may be various symbols present such as the cross or Pascal candle. The greeting welcomes people to church. It is usually helpful to have most of the service liturgy printed in a bulletin. Prayers may be specialized. Mike keeps a list of recommended readings to assist families with appropriate selections. A eulogy may be presented before the homily. It is the custom at St. Mark's to check with the reader just before the service to see if they still wish to eulogize. The homily is normally presented next followed by the Apostles Creed, which has closer ties to baptism than the Nicene Creed. White is also a significant color that if often worn. If there is no communion, the Lord's Prayer is said next followed by Prayers of the People. If Eucharist is chosen to be included, the Peace and Offertory (table preparation) follow in order. After communion, special prayers may be said. The body or the cremanes may be present it may be simply a memorial service. Various service options may follow. If no body is present, the service ends with the blessing and dismissal. A committal may take place if the body is to be buried at the church. One example of this is a columbarium that is simply a wall with slots designed to hold cremanes. Otherwise, the commendation takes place. Once again, the two-fold meaning is expressed: the sorrow of the loss and the hope for life everlasting. This is followed by the blessing and dismissal.

Mike reiterated the various options that must be selected. These include: with or without Eucharist, scriptural readings, music, and other special items such as eulogies, etc. Group discussion ensued. It was noted that it is possible to insert other readings and literature into the service. There can also be provisions for non-Christian religious considerations. Relatives may also be elected to read some of the lessons. Visitations may also be accommodated at the church but space in the sanctuary is rather limited. Christ Church, Dayton has a separate chapel that they use for these purposes. Questions were raised about remunerations for the priest. Mike noted that it is the traditions in the Episcopal Church to turn over all donations to the local parish. This includes fees set aside by funeral homes for this purpose. The actual burial of the body may take place before, immediately afterwards, or even on another day.

The committal service opens with an anthem and prayer. The blessing follows. Familiar words are often used such as "ashes to ashes and dust to dust". Optional prayers at the gravesite are also available. A reception afterwards for those present may follow. Finally, George asked everyone if they were coming along OK filling out the death planning booklet and if there were any additions that anyone recommended. It was commented that St. Mark's was fortunate to have this as a reference document for its parishioners. Mike also discussed the section of the Prayer Book, which contains prayers to be uses at the time of death or prayers which can be used with families at funeral homes, etc.

George thanked Mike for leading us through the liturgy and once again reiterated how beautiful and well-worded the Prayer Book's liturgies are.

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #5"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, October 12, 2003

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Our guest speaker was Lisa Balster from the Pathways of Hope Department of Hospice of Dayton. 
· The goal of Hospice is to provide a setting where a patient may die with dignity in the place of his choice - free of pain. Hospice wishes to honor life. Their desire is to take the anxiety, tension, and stress of death down.

· Patients are eligible for Hospice care as soon as two physicians agreed that the natural course of the development will be death within six months.
· Patients can be re-certified for Hospice care at the end of six months.
· Some patients go into Hospice care and recover and are removed from the program.
· Other patients get better and leave Hospice care only to return another time.

· Hospice takes a holistic approach deal with the body, disease, and with the spirit.
· Hospice treats the patient, but they also provide help for the family during a patient's illness - recognizing the a patient's illness affects more than just the patient.
· Hospice provides services to families of Hospice patients after the patient has died, usually up to at least a year, if the family desires help. 

· There are several Hospice options.
· Hospice can provide care that is billed to Medicare.
· Billing can be to a private insurance company.
· No one is ever turned away because of inability to pay. 

· The Hospice approach is an interdisciplinary one.
· A nurse
· A social worker can be invited
· A chaplain can be invited
· A nurse's aid
· Crises care can be provide for 8 to 24 hours
· The nursing team teaches the family how to care for the patient.

· Hospice has about 200 people in the Hospice located on Wilmington Avenue; 250 people in various nursing homes (about 100 in the area); 50 in their own homes.
· The Care Center is typically used if the patient is in extreme pain or if a caregiver is unavailable.
· Some Hospice patients want to died away from home, yet not in a hospital setting. Sometimes their thinking is that it will be better for the family if their death does not occur at home.
· Working with Hospice patients is a spiritual journey; the patient, the caregivers, and the interdisciplinary team form a bond.

· Often, as the body withers, the spirit grows.

· Grieving often begins before death, sometimes just for the changes that illness can force upon people.

· A doctor usually refers patients to Hospice; then the Hospice assessment nurse completes an assessment interview.

· Many younger people are Hospice patients.

· People need to make sure that their philosophy concerning the end of life is in agreement with their primary care physician.

· Hospice can provide a space for families to gather in a non-institutional looking setting. Often times these gatherings provide opportunities for families to complete unfinished business with one another.

· Hospice has many needs 
· Volunteers
· Fundraising
· Activity kits for children who are bored and easily scared (bags containing things to help the children occupy their time-markers, art supplies, etc.)
· Choirs often come during the Holiday season; visits during other times would be most welcomed.
· Support for families during the illness and afterwards.

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #4"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, October 5, 2003

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George introduced Mr. Rick Kaufold, funeral director for Newcomer Farley Funeral Homes & Crematory. First explanations of funeral director, mortician, and embalmer were given. Rick is strictly a funeral director and not an embalmer. His principal job is to help people plan for their funeral arrangements. He noted that it can be much easier for the family if planning and choices are done up front. He then passed out a handout entitled "Helpful Tips on Funeral Planning," which served as the basis for his presentation. Newcomer Farley Funeral Home was initially established in Dayton, Ohio as a lower cost alternative to some of the other funeral homes that were already established. It was noted that on average, the costs of funerals in Dayton were among the highest in the country.

The importance of planning was stressed. Funerals can be a very large event for a family, and as such, should be done with careful planning. Typically there are up to eighty decisions that have to be made over a period of three to five days if there is no pre-planning. Rick explained that there are four main steps to advance funeral planning: a) vital statistics, b) ceremony options, c) casket, burial vault, urn, and d) payment options. Rick also noted that the Death Planning Document which George helped to prepare (and can be downloaded from our web site or obtained directly from the church office) was an excellent document and very complete. It actually had more information than was necessary than for just the funeral arrangements.

The vital statistics include such things as: social security number, mother's maiden name, birthplace and date, doctor's name, lodges and memberships, work history, military history, etc. Ceremony options include funeral options (chapel service, church service, and graveside service) or cremation options (chapel service, church service, graveside service). The services can be very personalized. Rick gave an example of a person who had a motorcycle brought into the funeral home by the casket. There are many options available including custom interiors, memory boards, scripture/music, flowers, military options, etc. Casket, urn, and vault options also have to be considered. Caskets may be either wood or metal (steel, stainless steel, copper, or bronze). Similarly, urns may be of like materials or they may be incorporated into a sculpture. Vaults may be metal or concrete. Concrete types tend to be top seal (base with sides which has seal on top). Metal types tend to be air seal (floor with five sided box that seals to floor and by being inverted traps air inside). Grave liners can also be used, but are not sealed. Finally, Rick discussed various pre-payment options. There are varieties of plans and payment options for all ages and health situations. The funds can qualify as an exemption for Medicaid. This means that if you are in a nursing home and must pay from personal assets, any monies set aside for the funeral does not have to be included. The state regulates the funeral industry. Any pre-payments made are placed in a trust and can be recovered if you change your mind, move, etc.

George and the other attendees thanked Rick for the excellent overview in regards to funeral planning.

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #3"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, September 28, 2003

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George began discussion by giving the group an overview of what is involved with those who decide to donate their entire bodies to science, such as to a medical school, etc. Wright State's School of Medicine has such a program where a person's body made be donated and used for scientific research and/or student training. In these instances there is no involvement from morticians at all. The university will take the body after death and embalm it in preparation for dissection. The body needs to be complete. In the case where a government agency would request an autopsy, Wright State will take care of having the body cremated. If a family member requests an autopsy, the body will be rejected. The average time period until cremation after a body is accepted is nine months, although this can vary depending upon circumstances. Some of St. Mark's parishioners have already signed up for this program. If a person dies out of state, Wright State can make arrangements for another medical school to do the embalming. It was also noted that typically the bodies are handled with great care and dignity. The students and researchers are reminded that this was once a living human being and as such should be treated with respect. Many body parts are useful for transplants such as bones and tendons. People may also designate specific organs to be donated to science, such as the pancreas. There is also the thought of organ donation as part of stewardship. Just in the United States alone, there are over 82,000 people waiting for transplants, of which 55,000 are for kidneys. Black markets have sprung up around the world in which people are paid to donate body parts and organs. If everyone who was eligible participated in organ donation, there would be more than enough for those in need. Bodies may still prove useful to donate even if the person had chemotherapy. For example, the skin can still be used for skin grafts and research may be done on the cancer itself.

Discussion then turned to organ transplants. Those body organs that are oxygenated must be kept with a fresh supply of oxygen within ten minutes of death. Otherwise, the organ is rejected. Those organs, such as corneas, which receive their oxygen from the surrounding air, can still be used up to four hours after death with no special treatment.

In regards to burial, sometimes it is not possible to bury a corpse right away. In particular, in northern climates where the ground may remain frozen for a good portion of the year it may be necessary to keep the body in storage for months before burial.

The question was raised as to why are some people reluctant to donate body parts or organs. Perhaps it may be due to apathy or disgust, or the fact that many people are squeamish talking about this type of subject matter, or to talk about death in general. This seems to be especially true of young people. Some religions also believe that the physical body must be whole and complete when a person dies and do not even allow cremation.

It was noted that transplants are very expensive and doctor bills can be very high. A large portion of the costs is not necessarily from the operation itself, but from the emergency room care and medications needed afterwards. Also, the costs to remove, prepare, and transport the organ can be significant. Other related areas where science is making progress includes stem cell research, growing of artificial organs, and cryogenic freezing of body parts.

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #2"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, September 21, 2003

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Lisa Zglinicki led our second class in the series on Dying. Being a nurse, Lisa was able to discuss with us the reasons why everyone needs a Living Will and a Durable Power of Attorney for Medical Treatment. People need to realize that such a Power of Attorney applies only to medical treatment; the person who is given this POA has no control on anything--financial, real estate, etc.---other than medical issues.

Lisa pointed out that if we want to control our own medical treatment, and if we want some input as to how we are treated at the end of our life, these forms need to be filled out and given to our medical provider. If no forms are on file, the law provides who has the authority to make decisions. Usually, that person is the closest relative. It could be that that person has had little contact with you over the last years, or that that person is not the one you want to make decisions. One way to control this is putting in writing--in a acceptable form--our own wishes as to who is to make those decisions for us.

Many acceptable forms are available from doctors, hospitals, and online from such organizations as Hospice; they can be downloaded free of charge. Along with the forms, detailed instructions can also be downloaded.

George mentioned that having these forms filled out and ready to use is a tremendous gift to our loved ones. When we are in a life and death situation, some people may not think too clearly. When you have provided these guidelines, your family will not have the emotional turmoil associated with making such decisions. The family will feel much better knowing that your desires are being followed.

 

 

 

 

 

 

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St. Mark’s Adult Education Meeting Summary

"Series on Death and Dying: #1"

Coordinated and Led by Rev. Deacon George Snyder

Sunday, September 14, 2003

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George began discussion by explaining that the purpose of the series on death and dying was to explain what various options were available to everyone and how one may plan for his or her eventual death as a Christian. He noted that the death of a loved one could be much easier on the family if proper plans were made beforehand. A brochure that highlights the many things to think about such as what certificates are needed, which people to inform, how to donate body parts, plans for caskets and funeral services, etc. are all covered in this comprehensive document. Hard copies will be made available to those interested and the electronic version will also be posted to our web site so that it may be conveniently downloaded, or they will be made available on individual diskettes.

St. Mark's was pleased to have as a guest speaker, the Rev. John Talk, who is also a lawyer by profession. He is employed as legal consultant for Episcopal Retirement Homes. ERH currently has four retirement centers one of which is classified as low-income housing and is subsidized by HUD. There are facilities for unassisted living, for assisted living, and for full-time nursing care. The cost to stay in each of these facilities rises accordingly.

John then talked to the group about death from a legal standpoint. Death severs the relationship we have with our earthly possessions and from the people who know and care for us. We thus have a responsibility to make sure that those relationships end properly when we die. One tool we can utilize is estate planning. The first step is to make a list of the relationships we have with others here on earth as well as relationships (i.e. ownership) we may have of physical things. We should then consider what responsibilities we have to these things and what we want to happen to these things after our death. Life insurance, which is not taxed after your death, should be considered, but only if obligations cannot be covered by other assets from the estate. Pre-paid funeral plans are also becoming popular. It's also good to have a funeral plan so your family knows what your preferences are.

Next, wills were discussed in some detail. Wills provide a means to distribute assets after your death. This includes financial as well as physical assets. Spouses have certain rights, which may also vary slightly from state to state, to help them maintain some minimal living standard. Anyone dying without a will, is said to die "in testate," or literally "without testimony." For example, in the state of Ohio, there is a general set of rules that applies on how assets should be distributed. This is acceptable for many of the cases, but it is still preferable to have a will. Generally, managing of the estate is handled by the children; often with one child taking the lead. Wills can be either very simple or very complex depending upon the circumstances. It's a good idea to review your own will periodically to make sure it is kept up to date. 

The concept of probate was then discussed. Probate provides a mechanism to let relatives, debtors, creditors, etc. know that you have died. An executor is appointed. His or her job is to first, pay themselves, second, pay taxes, third, pay debtors, and finally distribute the remainder of the assets. Probate provides a means wrap up all loose ends and "wipe the slate clean." The executor, for example, can continue to pay bills and payroll if managing for someone who ran a small business. Some states also allow for independent executors.
The final topic was on how to pass on assets to other family members. One way is to simply pass on up to $15,000 per year while still living tax free as a gift. Another method is to set up a trust. By the rules of a trust, you no longer own those particular assets, but you have the right to the use of the trust as long as you are living. One other benefit of trusts is that they avoid probate. Trusts can last up to 21 years after the death of a specified person. A mis-managed trust can result in significant financial losses, so it is best to utilize a respected attorney who specializes in this area. Also visit "www.nolo.com" for more information on the subject. There is also a special field of "elder law" for those over sixty specializing in long-term health care. George thanked Rev. Talk for his visit and very informative discussion.

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