Daily Devotions with the Dean

This morning’s Scriptures are: Psalms 41 & 52; Ecclesiastes 2:1-15; Galatians 1:1-17; Matthew 13:44-52

This morning’s Canticles are: Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2-6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)

Ecclesiastes and life without faith. …and again, all was vanity and a chasing after wind, and there was nothing to be gained under the sun. — Ecclesiastes 2:11. When you’re headed the wrong way on any journey—and especially the journey of life—the first thing you need is the realization that you’re headed the wrong way. As a whole, the book of Ecclesiastes pursues one dead end after another, driving us to a singular conclusion: all that matters is faith—not generic, fill-in-the-blank, to-whom-it-may-concern faith—but faith in a very specific God. This God is Israel’s Lord, the one who gave commandments to his people (that is, the five books of Moses), and who “will bring every deed into judgment, including every secret thing, whether good or evil” (Ecclesiastes 12:13). 

The value of Ecclesiastes doesn’t lie in telling us much of anything about what it is to know this God. The value of Ecclesiastes lies in telling us what it is not to know him, so that we know how much we need to know him. As a study in not knowing God, Ecclesiastes is a study in hell on earth. 

Today’s lesson from Ecclesiastes is this: Hell is trying to find life in pleasure—the pleasure of laughter, the pleasure of wine, the pleasure of building houses and planting vineyards, the pleasure of controlling others’ lives, the pleasure of buying anything you want, the pleasure of sex-on-demand, even the pleasure of being known as the smartest person in the room. Pleasure doesn’t satisfy—it only demands more. It ends with boredom: “all was vanity and a chasing after wind” (Ecclesiastes 2:11). 

Galatians and life with faith. The Bible’s direct answer to Ecclesiastes’ despair is Paul’s paean to faith in his letter to the Galatians. God has not, in fact, left us to drown in our despair. He’s come down here himself in the person of his Son, “the Lord Jesus Christ, who gave himself for our sins to set us free from the present evil age.” Nor has God left it to us to figure it out on our own. He has sent apostles—and in this instance, Paul—“sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead”—to explain the good news to us. 

In the next two weeks of Daily Office readings, I pray you are able to make the most of the powerful juxtaposition of Ecclesiastes and Galatians—the one demonstrating the vanity and emptiness of life without true faith in a living God, and the other showing how to respond in faith to the wonder and fulness of new life granted through Jesus Christ. For his kingdom is, as today’s gospel says, “treasure in a hidden field”—really, it’s worth selling all you have to buy that field so you can have that treasure. 

Be blessed this day, 

Reggie Kidd+

Pentecost Sunday and the Killing of George Floyd by The Rev. Canon Josh Bales

O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere and fillest all things; Treasury of Blessings, and Giver of Life - come and abide in us, and cleanse us from every impurity, and save our souls, O Good One. – Eastern Orthodox Prayer for The Holy Spirit

This coming Sunday is the Feast of Pentecost for many Christians around the world. It’s the day we celebrate the coming of the Holy Spirit. At my church there will be assigned prayers and readings that reflect on the meaning of Pentecost. Usually, outside of a global pandemic, everyone wears clothes of red, the liturgical color that symbolizes the Holy Spirit (think: red tongues of fire). It’s also one of the five feast days when, ordinarily, the sacrament of Baptism is celebrated, a fact that invites us to reflect on the Holy Spirit's role in our salvation.

Looking over the prayers and readings for this Sunday, one Pentecost theme stands out above the others: the Holy Spirit reunifies a divided humanity. In Acts 2, when the Holy Spirit comes, the division of humanity that occurred at the Tower of Babel in Genesis 11 is reversed. From chaotic division to gospel unity. That’s what the Holy Spirit does.

The rest of the liturgy reflects this theme explicitly, over and over again:

We begin our service with these words: 

Celebrant There is one Body and one Spirit;
People There is one hope in God's call to us;
Celebrant One Lord, one Faith, one Baptism;
People One God and Father of all. 

- The Book of Common Prayer (BCP), 299.

Then the Priest prays the prayer of the day: 
Almighty God, on this day you opened the way of eternal life to every race and nation by the promised gift of your Holy Spirit: Shed abroad this gift throughout the world by the preaching of the Gospel, that it may reach to the ends of the earth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen. 
BCP, 227.

Then we have the Acts 2 reading, followed later by the renewal of Baptismal vows. In this section of the service we are asked: 

Celebrant Will you strive for justice and peace among all people, and respect the dignity of every human being? 

And we answer:

People I will, with God’s help.
BCP, 417

Friends, this is not only the providence of God on display, it is the counter-cultural nature of Christian worship at its best. This Sunday we will be invited to reenact God’s story in such a way that we remember His vision for a redeemed humanity where “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus (Galatians 3:28).” We will be called to grieve how far from this vision our sinful divisions have taken us. And we will sing, pray, and long for the fulfillment of that vision once again.

In other words, this Feast of Pentecost, Christians around the world will grieve a world in which George Floyd has died, yearn for a world where racism and all other human divisions are no more, and expect the comfort and assistance toward this end that only God, the Holy Spirit, can bring. This is the world that awaits, where “the songs of peaceful Zion thunder like a mighty flood” because "Jesus out of ev'ry nation has redeemed us by His blood.” (William Dix, Alleluia Sing to Jesus).

Noonday Prayer

The Rev. Dennis Krumlauf will lead us in Noonday Prayer today. You can follow along on page 103 in the Book of Common Prayer or online at www.ccslorlando.org...

Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 102; Jeremiah 31:27-34; Ephesians 5:1-20; Matthew 9:9-17

This morning’s Canticles are: Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 10 (“The Second Song of Isaiah, Isaiah 55:6-11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9-10, 13, BCP, p. 93)

“Follow me.”— Matthew 9:9. Jesus commands, and Matthew simply obeys. Why does Matthew follow him? Our passage provides but an indirect hint. Matthew is a tax collector. He is therefore reckoned among “the sinners” by “the righteous” (Matthew 9:11). He is among those who recognize they are sick, and in need of a physician (Matthew 9:12-13)—that they are worn out by life, and need to be made new (Matthew 9:14-17). 

What makes me follow him? I see some of myself in Matthew. In addition, our readings today give me ample reason to follow. 

Because he is God. — Hebrews 1:10-12 is a direct quote of Psalm 102:25-27: “But you are the same, and your years will never end.” In the psalm, these verses anchor the psalmist’s hope “in the day of my trouble” (Psalm 102:1). His troubles come from enemies (v. 8), from his recognition of God’s indignation at his sin (v. 10), from his feeling of homelessness (v. 17), and from a creeping fear of death (vv. 11, 24). With verses 25-27, the psalmist places his destiny in the hands of the Lord who is eternal. 

The fascinating thing is that in Hebrews these verses conclude the writer’s argument that Jesus is God. Psalm 102 affirms the eternality and the deity of Jesus Christ, says the writer to the Hebrews. And whether Matthew the tax collector realized it in that moment when Jesus told him “Follow me,” or whether it dawned on him over time, he came to see it as well. Matthew’s Gospel is the one that tells us that Jesus’s name means Emmanuel, “God with us.” 

So, with Matthew, I follow Jesus because he is God. 

Because he makes sin go away. — Jeremiah speaks of a new covenant that’s not like the old covenant. The old covenant, announced on Mt. Sinai and engraved on tablets of stone, did more to convict people of their sin than it did to mold them into the kingdom of priests they were called to be. The old covenant relied on sacrifice after sacrifice to provide covering for sin after sin. Jeremiah looks to a new covenant that brings the law’s work into the human heart where it can produce transformation, not just demand it. The premise of that new covenant is one single sacrifice that finally cleanses consciences once and for all. That sacrifice, in addition, gives God a sort of holy amnesia: “I will forgive their iniquity, and remember their sin no more” (Jeremiah 31:34; Hebrews 8:12). 

Did Matthew catch a glimpse of that hope when Jesus told him “Follow me”? Who knows? But by the time he wrote his Gospel he definitely did! Of the three Gospel accounts of the institution of the Last Supper, it is Matthew’s alone that echoes the amazing scene in Exodus 24, when the elders saw Moses take blood from the sacrificed oxen, dash it on the people, and say, “See, the blood of the covenant which the Lord has made with you…” (Exodus 24:8). Matthew alone recalls Jesus speaking of the sacrifice he was about to make as “my blood of the covenant” (Matthew 26:28). As the writer to the Hebrews makes clear: the one last sacrifice to end all sacrifice, by clearing all sin and covering all transgression once and for all: “For by a single offering he has perfected for all time those who are sanctified” (Hebrews 10:14, and context).

So, with Matthew, I follow Jesus because he has dealt with sin—and my sin—for good. 

Because he breathes life into the deadness of my being. “But be filled with the Spirit,” says the apostle Paul in Ephesians 5:18. Sin taken care of, transformation can take place. Transformation occurs when the Spirit who raised him from the dead and who now resides in us breathes fresh life into us. The breath of the Spirit draws us out of the walking sleep-death of “fornication, impurity, greed (which is idolatry),” and into the robustness of wise living, thanksgiving, praise, and above all, love. How ironic that this new life is the opposite of pursuits that people undertake in the name of freedom, fulfillment, and fun. The Bible characterizes those pursuits as representing a coma of sorts: an internal deadness, a lack of awareness of being truly and vibrantly alive, of being incapable of understanding the authentic nature of love. One only needs to think of wild partying in bars or on the beach in the midst of pandemic—yeah, that’s some fun!

Christ lives in us now! He’s writing God’s law on our hearts by the Spirit! He ushers us from the darkness of spiritual stupor and into the light of full awakening! “‘Sleeper, awake! Rise from the dead, and Christ will shine on you’” (Ephesians 5:14). Perhaps Matthew did, or perhaps he didn’t, immediately sense the newness of life offered in Jesus’s “Follow me.” But at some point, he did come to understand (because he wrote about it) that Jesus was refashioning him into a new wineskin so that he could be a vessel of the new wine of new life (Matthew 9:17). 

So, I follow Jesus because, with Matthew, I choose newness over senescence. I choose life over death. I choose being awake over being in perpetual torpor. I choose the breath of the Spirit over the sour aftertaste of mere amusement. 

May you, this day, follow Jesus—and in following him, may you know his divine protection, may you revel in the forgiveness he has won for you, and may you breathe in the fresh wind of his Spirit. 

Be blessed this day, 

Reggie Kidd+

Good news for our Cathedral family.

We hope to resume in-person worship on Sundays, beginning July 12, Lord willing. We’ll provide more details closer to that date. 

In the meantime, beginning Tuesday, June 2, we recommence Midday Eucharist on Tuesdays and Wednesdays in the Cathedral at 12:05 p.m. For the time being, we are following the guidelines listed below. Please consider whether you can happily abide by them. If so, please join us. If not, we welcome your participation online since these services will be live-streamed. 

• Communion will be distributed via pre-intincted wafer only (no common cup or chalice).

• Bulletins for the service will be supplied, since prayer books and Bibles have been removed from the pews.

• Congregants must wear a mask the entire time they are in the Cathedral, except when partaking of Communion—please bring your own mask. 

• Social distance of 6 feet must be maintained between individuals or family units (markings will be available to help). All greetings and the Passing of the Peace must be touch-free, and from a distance of 6 feet.

• Signage, marking, and verbal directions will be given to assist in distancing and service flow.

• Please bring your own hand sanitizer. 

• Restrooms will be unavailable.

• Maximum attendance will be 50 people.

• Parking will be available at no charge in the Washington St. surface lot, but NOT the Regions Garage (i.e., NO free parking in Regions Garage).

Anyone who is sick, at high risk, exhibits any of the warning signs of COVID-19, or is under the weather in any way—should stay home and join the worship online instead. 

I am so glad that our church family is able to begin to meet together again—even in this limited fashion—after this now two-and-a-half month interruption of gathered worship. I very much look forward to seeing you. 

Peace be to you. 

Reggie Kidd+
Dean of the Cathedral

Noonday Prayer

Thanks for joining us for Noonday Prayer! Peter Tepper will begin at 12:05pm. You can follow along on page 103 in the Book of Common Prayer or online at www....

Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 105:1-22; Zechariah 4:1-14; Ephesians 4:17-32; Matthew 9:1-8

This morning’s Canticles are: Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)

A Priest and a King: A feature of the book of Zechariah is the expectation that after the exile, Israel will be rebuilt and ruled by a priest and a king. Zechariah looks forward to a messianic age where the high priest Joshua, son of Jehozadak, and the future king Zerubbabel (“a man whose name is Branch”) will rule together in peace. One can’t help but think of the book of Hebrews, where Jesus is described as prophet, priest and king.  (If you’d like to read further in Zechariah, chapters 8 and 9 describe the reign of the victorious yet humble Messiah who rides into Jerusalem on a donkey—see esp. Zechariah 9:9)

Zechariah prophesies that the Temple will be rebuilt and Jerusalem will be refortified. As mentioned in yesterday’s devotional, Zechariah and other prophets of the time understand that the glory of the second temple, however, will not match that of the first temple that Solomon built. But Zechariah says that these “small beginnings” (Zechariah 4:10 NET) are not to be despised. 

Israel’s stature among the nations—even at the height of Solomon’s reign with its massive building projects and extensive alliances—never depended on military prowess or political sagacity. The reality was always, as Zechariah puts it here: “Not by might, nor by power, but by my spirit, says the Lord of hosts” (Zechariah 4:6). 

That’s a word to remember in good times, and in bad. When things flourish, it’s by God’s Spirit. And when things appear to be in decline, his Spirit is always at work—for those who have eyes to see. 

The apostle Paul had to contend with “small beginnings,” as well. Christian believers in Ephesus represented a tiny percent of the population of one of the Roman Empire’s larger and more robust cities. Ephesus was marked, according to Paul, by hardness of heart toward the things of God. He describes the city’s chief values as immorality, greed, deceit, anger, thievery. He calls upon Christ’s followers to be a colony, instead, of those who have “put away your former way of life, your old self, corrupt and deluded by its lusts, and to be renewed in the spirit of your minds, and to clothe yourselves with the new self, created according to the likeness of God in true righteousness and holiness” (Ephesians 4:22-23). They are to live in such a way as to delight God, not grieve him; and to model a kindness and readiness to forgive exactly like the kindness and forgiveness that have been extended to them in Christ. 

We have our own world of bad actors (please leash your dog), childish leaders (please put on the mask), even brutal authorities (you already have him down, back off). 

We can be a different kind of people—especially now, in a world of new adjustments and changes, through our own personal small beginnings: small obediences, small courtesies, and small kindnesses. 

Matthew’s account of the healing of the paralytic reminds us of three simple things: 1) at the bottom of all things that afflict us—from physical maladies to social breakdown—is the reality of sin and the curse on the creation God loves; 2) the one who has authority and power to forgive and heal is Jesus, who is both Son of God and Son of Man; and 3) we are here to help each other find the Healer: “some people were carrying a paralysed man lying on a bed. When Jesus saw their faith, he said to the paralytic, ‘Take heart, son…’” (Matthew 9:2). 

Be blessed this day, 

Reggie Kidd+

Noonday Prayer

The Rev. Rose Sapp-Bax is leading us in Noonday Prayer today! You can follow along with the liturgy on page 103 in the Book of Common Prayer or online at www...

Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 101 & 109; Isaiah 4:2-6; Ephesians 4:1-16; Matthew 8:28-34

This morning’s Canticles are: Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

Desolation straight ahead! Isaiah foresees desolation for Jerusalem at the hand of an invading army. He foretells exile to an alien land for the city’s residents. But for the people of Yahweh, destruction is never the last word. In today’s Daily Office, Isaiah looks into the future in both Isaiah 4 (the reading) and Isaiah 60 (the canticle). 

In Isaiah 4, Isaiah looks beyond desolation and exile, to prophesy the rising of a beautiful and glorious “branch”—that is, a Messiah from the line of Jesse. He sees proud survivors finding the land fruitful once again. In this same chapter, Isaiah sees fire cleansing the metaphorical filth of Jerusalem’s streets, followed by a protective cloud hovering over the city’s Mt. Zion. Like the cloud that accompanied Israel in the exodus, this cloud gives shade from heat and refuge and shelter from storm and rain.

In Isaiah 60, the prophet calls upon his hearers to “arise” from the brokenness of their desolation, as the “glory of Yahweh” shines upon them and upon their city once again. On that day, the Branch of Yahweh will appear. Violence, ruin, and destruction will be no more. “Nations will stream to your light, and kings to the brightness of your dawning.” Here is a preview of God’s plan for humankind: here is hope, not merely for Israel, but for the world.

These prophecies received partial fulfillment when, at the behest of Persia, Israel enjoyed a return to the land following the Assyrian exile and Babylonian captivity. Ezra and Nehemiah undertook to rebuild the city’s defensive wall and the temple, although not at the scale of the original city. But, say the prophets of their day, this is reason enough to celebrate God’s kind favor and faithfulness: “For who dares make light of small beginnings?” (Zechariah 4:10 NET). The lesser rebuilding is itself a gift, a promise of something greater, and of God’s continued care for his people.

Centuries later, the “Branch”—Jesus Christ, Son of God and son of Jesse—appears. “And he said to [the demons], ‘Go!’” — Matthew 8:32. As the reading in Matthew demonstrates, he comes with power over all demonic forces as well as over nature, subject to corruption as it is. (Romans 8:18-23). God loves people. He loves each of us so much that he sent his only and eternal Son to become one of us, and to reconcile us—to restore us—to himself. Although damaged by the fall in Adam’s sin, creation—and we ourselves—await restoration and a greater “rebuilding.” With arms outstretched on a cross, Jesus offers himself as the means of that purgation of sin to which Isaiah alludes here in Isaiah 4:4 (a concept which he develops at length in his Song of the Suffering Servant: “the Lord has laid on him the iniquity of us all”—esp. Isaiah 53:6). Jesus offers himself not just to provide a perfect atonement for sin, but also therefore to secure a future hope of glory for those who trust him. 

Following the cross come the resurrection and ascension of Jesus. Then on the first Pentecost, as if in direct fulfillment Isaiah’s visions, God’s glory cloud descends upon Mt. Zion, distributing tongues of fire—empowering the proclamation of a gospel that brings refining repentance and vivifying faith to wayward hearts. 

Paul’s letter to the Ephesians demonstrates the power of that gospel, as he urges Christ’s followers to “lead a life worthy of the calling to which you have been called … Bear with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.” —Ephesians 4:1-2. Paul is confident that Christ’s grace is strong enough to empower his church to “build itself up in love” (Ephesians 4:16). As that happens, the church becomes the visible manifestation of Pentecost power on the earth. God rebuilds, not a physical city with defensive walls, but an outward-facing, spiritual city, taking the good news of His love to the nations. 

Ours is a time for hope once more. In recent weeks, we’ve seen city streets emptied and businesses shuttered in the face of a microscopic army. We’ve been exiled to our own homes. The prophet Isaiah speaks hope even now, perhaps especially now.  We can know that God will not abandon us in the time of global pandemic. He loves you, and me, and he will not abandon us. 

Be blessed this day, 

Reggie Kidd+

Daily Devotions with the Dean

This morning’s Scriptures are: Psalms 97 & 99; 1 Samuel 16:1-13; Ephesians 3:14-21; Matthew 8:18-27

This morning’s Canticles are: Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9-10, 13, BCP, p. 93)

This week’s readings in the Daily Office, particularly the Old Testament and the Epistle readings, highlight an amazing truth: Ascension and Pentecost together mean the re-centering of Christ’s ministry in two places at once: simultaneously at the Father’s right hand in body, and inside us and among us by the Holy Spirit. 

… but the Lord looks on the heart. — 1 Samuel 16:8. In today’s passage, it doesn’t matter that David’s family thinks him unworthy to be included in the gathering for Samuel’s visit. David, the boy shepherd, is fit to be the Lord’s king because, “the Lord looks on the heart,” What God sees ia an earnest and courageous devotion to him. With the Lord’s anointing comes the power of the Holy Spirit: “Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward.” The power of the Spirit quickly becomes manifest as David defends God’s honor against the giant Goliath and the Philistine pagan deities.  

While it is David’s heart that qualifies him to be king, it is the Spirit he receives from on high that empowers him to be king. This passage points forward to Jesus, who receives his own kingly (and priestly) anointing by the Holy Spirit, in the form of a descending dove. Following that anointing, Jesus undertakes a solitary journey into the wilderness. Here he begins the subjugation of Satan by resisting his temptations. Then Jesus begins his ministry of teaching the Kingdom and displaying his power by calming storms (as in today’s gospel reading), healing the sick, forgiving sins, restoring sight to the blind, and raising the dead. Praise to God for taking pleasure in the heart of his own Son, and for empowering him as he sets out to crush and destroy sin, death, and the devil for us. 

… I pray that … you may be strengthened in your inner being with power through his Spirit … — Ephesians 3:16. Paul prays that Christ may dwell in our hearts by the Spirit, and there give us an overwhelming sense of his love for us—and thus “be filled with all the fullness of God” (Ephesians 3:19). What Paul prays for us here is almost audacious: that our hearts would be made like David’s, and that we might have the same inner assurance that Jesus did of being deeply and profoundly loved by our Heavenly Father. And that, therefore, we might abide in our own portion of the power of the same Holy Spirit as David and Jesus. 

I hope today’s passages in 1 Samuel, Matthew, and Ephesians will help you will reflect on and marvel at Christ’s loving presence, by his Spirit, in the very core of your being. And that you might live—and grow—and thrive as the Holy Spirit empowers you for his good purposes today.

Be blessed this day,
Reggie Kidd+