260412 AOC Sunday Report

 

 

Anglican Orthodox Church _sm

Worldwide Communion

First Sunday after EASTER

April 12, 2026

Sunday Report

 

First Sunday after Easter

The propers are special prayers and readings from the Bible. There is a Collect for the Day; that is a single thought prayer, most written either before the re-founding of the Church of England in the 1540’s or written by Bishop Thomas Cranmer, the first Archbishop of Canterbury after the re-founding.

 

The Collect for the Day is to be read on Sunday and during Morning and Evening Prayer until the next Sunday. The Epistle is normally a reading from one of the various Epistles, or letters, in the New Testament. The Gospel is a reading from one of the Holy Gospels, Matthew, Mark, Luke and John. The Collect is said by the minister as a prayer, the Epistle can be read by either a designated reader (as we do in our church) or by one of the ministers and the Holy Gospel, which during the service in our church is read by an ordained minister.

 

The propers are the same each year, except if a Red-Letter Feast, that is one with propers in the prayerbook, falls on a Sunday, then those propers are to be read instead, except in a White Season, where it is put off. Red Letter Feasts, so called because in the Altar Prayerbooks the titles are in red, are special days. Most of the Red-Letter Feasts are dedicated to early saint’s instrumental in the development of the church, others to special events. Some days are particularly special and the Collect for that day is to be used for an octave (eight days) or an entire season, like Advent or Lent. The Propers for today are found in the Book of Common Prayer page 170-171.

 

 

The Collect for the First Sunday after Easter.

ALMIGHTY Father, who hast given thine only Son to die for our sins, and to rise again for our justification; Grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen.

   

Epistle for the First Sunday after Easter. I John v. 4.

WHATSOEVER is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And  it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear witness, the Spirit, and the water, and the blood: and these three agree in one. If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.

 

The Gospel for the First Sunday after Easter. St. John xx. 19.

THE same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad when they saw the Lord. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.

 

On Point –

April 8. Blessed by Sickness

"In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years.!" John 5:3-5

That was a long time to be sick! It is very hard to be an invalid year after year!

This day's lesson may come to some who have been thus afflicted, and we should stop a minute to think about their case. Christian invalids have many comforts, if they will but take them to heart. God makes no mistakes in dealing with His children! He knows in what school they will learn the best lessons — and in what experiences they will grow best.

Richard Baxter has a strange note on this passage: "How great a mercy it was to live thirty-eight years under God's wholesome discipline! O my God, I thank You for the like discipline of fifty-eight years; how safe a life is this — in comparison with full prosperity and pleasure!"

The furnace-fires of sickness burn off many a chain of sin and worldliness! Many who are now in Heaven, will thank God forever for their invalidism in this life — which kept them from sin. We may be sure that God never calls any of His children into sickness — without a purpose of blessing them. There is some lesson — which He wants to teach them; some new glimpse of His love — which He wants to show them; some spiritual beauty — which He wants to develop in them.

Sick-rooms should always be to us sacred places, as we remember that God has summoned us there for some special work upon our souls.

We need to be very careful lest we miss the good which He wants us to receive. It is only those who trust Christ and lie upon His bosom — who are blessed by sickness. Too many invalids grow discontented, unhappy, sour and fretful. Sickness ofttimes fails to do good to those who suffer. There are few experiences in which we so much need to be watchful over ourselves, and prayerful toward God. Be sure to keep the sickness out of your heart — and keep Christ there with His love and peace.

 

 

 

 

Jerry Ogles, Presiding Bishop
Metropolitan AOC Worldwide

 

We are fortunate to get copies of Bishop Jerry’s you tube links, devotions on the Prayer of the Collect and sermon notes.

 

Bishop Jerry creates videos on various subjects, they last just under ten minutes and this week’s videos are listed below:

Bishop Ogles Blog:
 https://anglicanorthodoxchurch.blogspot.com  

Bishop Ogles You Tube Channel
that is free to subscribe: all of his videos at:

https://www.youtube.com/channel/UCuW3bgXBJFomPB5mZ4Oigxg

 

Friday Evening Devotional Video: Christ Crucified

 You Tube Link: https://youtu.be/T81Q1umeD3Q?si=Bu0vA3jfvDWyfBcD

 

 

    Video Summary of the First Sunday after Easter

 You Tube Link:  https://www.youtube.com/watch?v=C2pb2tWYI1I&t=30s

 

 

 

 

Charles Morley

Bishop of Alabama

Anglican Orthodox Communion Worldwide

 

We are always happy to get the instruction and devotions that Bp Morley is giving to us. We hope you enjoy the following:

 

The Clothes Make The Man

pt. 2

      Recent events have brought worldwide Anglicanism to the fore in the public media. Most Americans knew that there was an Archbishop of Canterbury but few could name him (or her) and fewer still understood the role of said person in the nature of the Church. It had been intimated that a "valid" bishop - American or otherwise - had to be "in communion" with Canterbury but of a sudden this was not the case. "Apostolic Succession" was the only doctrine that Episcopalians believed in until we were apprised of the existence of these "Anglicans" - claiming to be something very different from Episcopalians. It did not concern us that Anglican was the term that referred to ALL churchmen (liberal and conservative, high or low) and had no distinctive theology apart from the Church of England. There were no Episcopalians in Canada or Ireland. The name referred to geography - not theology. American Episcopalians went from not knowing how to pronounce the word to believing that Anglicans were somehow more "conservative" than Episcopalians.

     The ordination of women, especially the consecration of a female bishop, the election of an "openly" gay man, and the possibility of gay marriage changed all that - just not all at once. It took years for these radical departures from tradition to bring about a change in the polity of those who fancied themselves conservatives in the Church. Various subgroups began to organize and identify themselves in opposition to the changes taking place - primarily in the American Church. The concept of having two parallel "jurisdictions" in the same country was unheard of, des[pite the fact that there was long-standing historical precedent for this. The Church of England in South Africa existed for years alongside the Church of South Africa, a situation created as much by politics as ecclesiology. There had been conservative "splinter" churches as far back as the l800's (The Reformed Episcopal Church) but they failed to pass the "validity" test of being in communion with Canterbury, the golden fleece of Anglicanism.

     Round about the turn of the century, "and just like that," a new movement appeared in the U.S. known initially as "First Promise" but soon morphing into the "Anglican Church of North America." It consisted of a mixed bag of charismatics and Anglo-Catholics who objected to the ordination of homosexuals, especially that of the Rt. Rev. Gene Robinson, claiming him to be the first openly gay bishop of The Episcopal Church. The ACNA first boasted of a Canterbury connection by claiming to be missionary works of several African dioceses and managed to secure (irregular and uncanonical) consecration of bishops. Of course, these schismatics were not acknowledged by Canterury despite their claims to the contrary, establishing themselves primarily in the U.S. with smaller efforts in Canada. Their first bishop was consecrated by the charismatic Bishop of Singapore without the consent of own Church and over the objections of then the Abp. of Canterbury.They did not even bother to choose a new name - there had been a denomination of conservative Episcopalians by that name organized in 1980.

     As more and more disgruntled Episcopalians joined their ranks - and as they secured real estate and financial strength - the new ACNA gained legitimacy with other Anglicans world-wide, concerned with the increasingly liberal stance of the Church of England and some very questionable archbishops of Canterbury. They had studied the mistakes of the earlier "continuing" Churches - all begun without the benefit of the Internet - most of which were patently Anglo-Catholic in leadership and definitely not charismatic. These pioneers had no money, no press, no properties, and no Internet  - no bishops, few clergy and powerful opposition from the established Church. The new ACNA realized they needed funds, real estate (in the form of church buildings, if possible) and positive representation in the media and online. They needed seminary trained clergy, capable of bringing together high church and low, evangelicals, charismatics and Anglo-Catholics all under one ecclesiastical umbrella. The earlier "Continuing" Churches had failed to accomplish this, and were themselves rife with closeted homsexuals and self-serving leadership. One Continuing bishop admitted to having been consecrated more than ten times in attempting to secure a "valid" Apostolic Succession to please his Anglican critics. He was later deposed by his own peers for sexual impropriety, and is today a priest in good standing in the Episcopal Church. Most of all, the ACNA needed bishops who could produce a respectable pedigree of prelates related to Canterbury. Having actual church buildings in which Episcopalians could feel at ease was also a big plus - as even the most conservative churchman was never content with a storefront or funeral home chapel.

     What began in an Atlanta church gymnasium is now a global conglomeration of dioceses, bishops, and a few national Churches with no common theology, no common worship, and no ecclesiastical structure. It has hundreds of bishops and several archbishops but no recognized leader to rival Canterbury. Many if not most of their ranks no longer recognize the Archbishop of Canterbury but are divided on the future state of Anglicanism world-wide. They are, however, united by one thing - opposition ot homosexuality viz. gay marriage and gay ordination. They are NOT united in opposition to women's ordination: some ordain women to the diaconate but not the priesthood; some to the priesthood but not the episcopate, and some recognize female bishops. They claim their opposition to Mrs. Mulally as the newly appointed Cantuar is her liberal theology, sociology, and politics - not simply her gender, although opinions vary. The fact that she was made Archbishop by  Royal Appointment, approved by Lords and Commons, and accepted by the world-wide Anglican Communion was sufficient grounds for the new "Global Anglican Communion" to declare itself separate (not in communion) with the ancient See of British Christianity.

     And so there has arisen a perfect storm of change in Anglicanism - unprecedented in any Christian Communion. Not since the Protestant Reformation has the degree of change taken place so rapidly and, thanks largely to the Internet, to such an extent globally. Modern Anglicanism has a very different face from the Church of the last century and is almost unrecognizable from centuries past. So what does this new Anglicanism look like? How does it present itself to the world and to other Christian bodies? In politics the terms 'liberal' and 'conservative' have become more defined of late - old party dividing lines still apply.

(to be continued)

 +CEM

 

Roy Morales-Kuhn, Bishop and Pastor

Saint Paul's Anglican Church - Diocese of the Midwest Anglican Orthodox Church

Suffragan Bishop of the AOC

 

 

Ps. 103; First Lesson: Isaiah 43:1-12; Second Lesson: Luke 24:36-49

 

ALMIGHTY Father, who hast given thine only Son to die for our sins, and to rise again for our justification; Grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen.

 

“The Early Days”

 

     The next couple of weeks in the church calendar will be some of the most contested events that the early modern church will have to defend.  

                      The 40 days Christ was on earth AFTER his resurrection.

    The ‘record’ is so sparse, a few references here and there, but no huge events that take up copy such as the crucifixion or his miracles, the feeding of huge groups of followers, etc.  

 And yet, there is enough of a record of Christ presence on earth after resurrection and before his ascension, that we can defend the truth of his bodily rising from the grave; not a swoon, not a body switch, not a stealing the corpse and putting in someone who ‘looks’ like Jesus, or any of the other conspiracies that were put forth by all the authorities at the time.  The Jewish political and religious interests had much to lose if Christ was indeed the Messiah. The centuries of control and corruption that pervaded the learned leaders and wise-men would all be swept away. The struggle that is still being debated to this day, was/is Christ who he said he was/is?

If he could some how be debunked or dismissed as a fraud or charlatan, then all could be kept in status quo. Here is the biblical record.

    Some 500 people will witness the risen Lord during this 40 day period. These 500 people had seen Jesus before the crucifixion, many had witnessed his miracles, some had been healed of their illnesses by this very Jesus. So when it is written that at least 500 people bore witness to his living being AFTER the horrible death on the cross, it had meaning in the annals of the early church. 

    The next 40 days are critical to the narrative of the early church.  It is during this time that Jesus instructs his followers as to the Way. He gives them ‘marching’ orders, that must wait to be opened, he comforts them, he communes with them during this time. 

    I would say this was the ‘seminary’ training for the disciples, this was their time to know the full measure of what Christ expected of them for the rest of their time here on earth.  I referred to the ‘marching orders’, that were not yet issued, this was what Christ meant when he told them to wait in Jerusalem for the Comforter.  Christ was of course referring to the coming of the Holy Spirit.  

   Yes, there is quite a bit of activity in Jerusalem and nearby as Jesus wraps up his earthly ministry. Ok, now the sceptic says ‘how do you know this Jesus is the One? The Word of God tells us so, some 400+ years before Christ came to earth.

 

Let us look again at our Old Testament reading from the 43rd chapter of Isaiah. Verses 9-12 reads as follows: “Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. ¹⁰Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. ¹¹I, even I, am the Lord; and beside me there is no savior. ¹²I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God.”

 

Remember how many time Jesus got the authorities stirred up? He would declare himself as “I AM” much to the chagrin of the learned men who shadowed him during his earthly ministry. They would scream ‘blasphemy’ and seek stones to throw at Jesus to end what they perceived as error every time Christ declared he was I AM. The Isaiah passage we just read reenforced the truth. Jesus Christ and God are one. This was an early revelation of the concept of Trinity, pre-Immanuel, God with us.   This is how those who truly read, studied, and understood the prophecies as pertaining to the Messiah, knew that Christ Jesus was one and the same. Was it because they were illumined by the Holy Spirit?  Quite possibly, they read the prophets and were given the spiritual sight to understand that they {the prophecies} were being fulfilled in the life of Christ.

 

   Observe how well the early church functioned with just a few adjustments, I would say because Jesus left such good instructions.  It would be later that St. Paul and St. Peter would have a rather heated discussion on the reception of new believers.   Paul advocates for a whole human race gospel message of salvation, that is, one that reaches across the spectrum of humanity, not just for Jews.  Whereas Peter tries to add conditions for the new believers, conditions that sound remarkable like the Pharisees, who most recently were involved in the death of Jesus. Why? That will be a discussion for another time, needless to say, Paul’s view, which I believe was Christ’s view of salvation, will take hold of the early church.  

 

Doing what Christ wants us to do. How do we do this?

    Ok, now that should be easy. Ah not so fast, believer. Life gets in our way. There are so many things that “must” be done every day, there are so many “crisis” that come up every day, so much that gets in the way of the WAY. We need to have a priority. What do we do first, every day? What should we do first, every day?  

     We read what Jesus did while he was here on earth those three and a half years. He would take the time to be apart from the crowd. Sometimes this included being apart from his best friends, the disciples. He would retreat, ‘come apart’ to a quiet place where he would pray, commune with the Father and most likely take up the concerns of those he was working with during that earthly ministry. How do we know this? 

  Notice after a very active couple of days Jesus went on a private retreat. (Mt. 14:23) Luke 6:12 was another time Jesus went to find solitude and pray.  We find many references to this activity by Jesus, a time of solitude, peace, and as a reminder we can think of what David wrote. “Be still and know that I am God”.  

    This taking the time to be disconnected from the rush and tumble of the every day world is important.  It is very important to our spiritual health. We need to take time to reflect on God’s Holy Word.  Read and inwardly digest the Word.  That spiritual diet is important to our spiritual health and growth.

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.  Teaching them to observe all things whatsoever I have commanded you: and , lo, I am with you alway, even unto the end of the world” Mt. 28:19-20 

     That my friend was the direct instruction from Christ. We are to reach any and all who will listen and come to the Lord. We are not to restrict, encumber, limit, hold back anyone who will come. All are invited and yet only some will respond.  That is not our issue.  We are to reach out, we are to show by example in our daily lives, we are to GO. When do we stop? When He comes again. “...unto the end of the world” can also be translated as the end of time. That is both geographic and historic. To the end of time could be another way of reading that last verse of Matthew’s gospel. We are to keep on keeping on, until tomorrow is come.

   And finally, the following verses are Christ’s certification as to who he is/was/and is to come.

If you connect the following passage with the readings from the Psalm 103 and Isaiah 43, it is a seamless match. Christ is who is says he is. He is who was prophesied by David and Isaiah, he is the One who came to be the Savior of all. He will forgive the sins of those who repent, he will be the One who stands in the halls of history for all to see; the King of kings, the Lord of lords. And He shall reign forever and ever. Below is that witness from Christ during those 40 days he strengthen and certified those believers who say him with their own eyes: 

⁴⁴ And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.⁴⁵ Then opened he their understanding, that they might understand the scriptures,⁴⁶ And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day:⁴⁷ And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.⁴⁸ And ye are witnesses of these things.⁴⁹ And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

 

     It is because we stand on the shoulders of those who came before us, that we can believe. We know that He lives, because those who were with him testified to his resurrection. We know that He is now siting at the right hand of God the Father and that one day, He will return again. Amen and amen.

 

Let us pray.

O LORD Jesus Christ, who didst endure unto the end, and whose courage never failed in the midst of great dangers: Grant that inspired by Thy example I may trust completely in Thy promise to be with me even unto the world’s end, and that so, amidst all dangers I may have a heart inflamed by Thy courage, and a spirit inspired by Thy faith; through Thy mercy, O our God, who art blessed, and dost reign, and govern all things, world without end. AMEN. 

 

O GOD, whose nature and property is ever to have mercy and to forgive; Receive our humble petitions; and though we be tied and bound with the chain of our sins, yet let the pitifulness of thy great mercy loose us; for the honour of Jesus Christ, our Mediator and Advocate. Amen. 

 

THE LORD bless us, and keep us. The LORD make his face to shine upon us, and be gracious unto us. The LORD lift up his countenance upon us, and give us peace, both now and evermore. Amen

   Christ alone during Eastertide:

+ Roy                                                                                                                         
   

 

                                                                          

Jose Rios

Bishop of Colombia, Cartegena

Anglican Orthodox Communion Worldwide

 

Jose began writing daily devotions in his native language on Christmas. If you would like to receive them by email, we would be happy to send them to you. Email aocworldwide@gmail.com.

 

The First Sunday After Easter:

 

Estación de Pascua

Primera Domínica después de Pascua.

Juan 20:19-23

DE LA JUSTIFICACIÓN A LA MISIÓN: LA VIDA NUEVA DEL RESUCITADO EN LA IGLESIA

DEVOCIÓN PARA LA PRIMERA DOMÍNICA DESPUÉS DE PASCUA

Oración inicial:

Oh Dios eterno y todopoderoso, que en la resurrección de tu Hijo has vencido el poder del pecado y de la muerte, ilumina nuestros corazones con la luz de tu Espíritu, para que, siendo justificados por su gracia, vivamos conforme a la verdad de tu Palabra y participemos fielmente en la misión de tu Iglesia; por Jesucristo nuestro Señor. Amén.

Colecta del Día:

PADRE Omnipotente, que diste a tu Hijo unigénito para morir por nuestros pecados, y resucitar para nuestra justificación; Concede que apartando de nosotros la levadura de malicia e iniquidad, te sirvamos siempre en pureza de vida y verdad; por los méritos del mismo tu Hijo Jesucristo nuestro Señor. Amén.

 

Meditación:

La Colecta del día condensa con notable precisión teológica el núcleo irreductible del Evangelio, articulando la inseparabilidad entre la muerte expiatoria de Cristo y su resurrección justificadora como un único acto salvífico en dos momentos inseparables. Este dinamismo redentor se enraíza en la economía del Antiguo Testamento, donde el principio de sustitución sacrificial —instituido en el rito levítico del Día de la Expiación (Levítico 16) y proyectado proféticamente en la figura del Siervo sufriente (Isaías 53:5-11)— encuentra su cumplimiento definitivo en la cruz, no como mera correspondencia tipológica, sino como realización ontológica del designio divino. La resurrección, en este marco, no puede ser concebida como una adición ulterior, sino como la ratificación escatológica del sacrificio, mediante la cual Dios vindica la obediencia del Hijo y declara eficaz su obra reconciliadora (Romanos 4:25). En coherencia con esta comprensión, la tradición anglicana reformada, a través del Artículo XI de los Treinta y Nueve Artículos, afirma que la justificación es don gratuito recibido por la fe, excluyendo toda pretensión meritocrática. Sin embargo, esta gratuidad no desemboca en indiferencia moral, sino que, conforme al lenguaje de la Colecta, exige la purificación concreta de la vida, expresada en la eliminación de la “levadura” del pecado, imagen que remite a la disciplina pascual de Éxodo 12:15 y que subraya la incompatibilidad entre redención y persistencia en la corrupción.

 

La epístola (1 Juan 5:4-12) despliega esta realidad en clave de victoria participada, donde la regeneración divina establece una nueva condición de existencia que se manifiesta en la superación del mundo. El uso del verbo νικᾷ (nikā) en presente indica una acción continua que brota de una identidad ya transformada, no de un esfuerzo autónomo, sino de la incorporación vital al Hijo. La fe, en este contexto, no es mera adhesión intelectual, sino participación existencial en el testimonio que Dios ha dado acerca de Cristo. El triple testimonio —el Espíritu, el agua y la sangre— configura una síntesis teológica en la que convergen la encarnación, la muerte y la comunicación sacramental de la vida divina, estableciendo una continuidad entre el acontecimiento histórico de Cristo y su actualización en la Iglesia. La reflexión patrística, particularmente en san Agustín (Tractatus in Ioannem, 120), interpreta esta realidad como una comunión efectiva con la fuente de vida que emana del costado de Cristo, indicando que la fe introduce al creyente en la circulación misma de la vida divina. Este principio encuentra su antecedente en la legislación mosaica que exige la confirmación de la verdad por múltiples testigos (Deuteronomio 19:15), lo que refuerza la fiabilidad del testimonio divino y subraya la coherencia interna de la revelación.

El evangelio (Juan 20:19-23) sitúa esta economía de gracia en su dimensión eclesial y pneumatológica, mostrando que la resurrección no solo transforma la condición del individuo, sino que constituye una comunidad reconciliada y enviada. La irrupción del Resucitado en medio de los discípulos, en un contexto marcado por el temor, manifiesta la soberanía de la vida nueva sobre las limitaciones humanas, mientras que el saludo εἰρήνη ὑμῖν (eirēnē hymin) expresa la instauración efectiva de la paz mesiánica, entendida no como simple tranquilidad anímica, sino como restauración integral de la comunión con Dios, conforme a las promesas proféticas (Isaías 9:6; Ezequiel 37:26). El acto de ἐνεφύσησεν (enephysēsen, “sopló” o “alentó sobre” / “insufló”) adquiere un carácter profundamente simbólico al evocar Génesis 2:7, estableciendo un paralelo deliberado entre la creación primera y la nueva creación inaugurada en la resurrección. La interpretación de san Gregorio Magno (Homiliae in Evangelia, II.26) subraya que este acto no solo comunica vida, sino que constituye a la Iglesia como sujeto vivificado por el Espíritu. La secuencia culmina en el envío apostólico, donde la misión eclesial aparece como prolongación histórica de la misión del Hijo, evidenciando que la justificación no se agota en la reconciliación individual, sino que se proyecta en una vocación activa de testimonio y mediación de la gracia.

De este modo, la Colecta, la epístola y el evangelio convergen en una estructura teológica unitaria en la que la iniciativa divina, recibida por la fe, genera una transformación integral que abarca tanto la dimensión moral como la vocacional. La Pascua se revela así no solo como fundamento de la justificación, sino como principio configurador de una existencia renovada que se expresa simultáneamente en santidad y misión, integrando al creyente en la dinámica viva del obrar redentor de Dios en el mundo.

Lectura orante de la Palabra:

Señor, al contemplar tu Palabra, reconocemos que has vencido al mundo no mediante la fuerza, sino mediante la fidelidad de tu amor. Como enseña el apóstol, la victoria que vence al mundo es nuestra fe (1 Juan 5:4), una fe que no se apoya en la incertidumbre, sino en el testimonio firme del Padre acerca del Hijo. Así como Israel fue llamado a confiar en la palabra de Dios en medio del desierto (Deuteronomio 8:3), también nosotros somos llamados a vivir de esta verdad que nos ha sido revelada en Cristo.

 

En el aposento cerrado, donde el temor había encerrado a los discípulos, tú, Señor resucitado, te hiciste presente sin impedimento alguno. Tu saludo de paz disipó el temor, cumpliendo la promesa: “Yo mismo iré contigo, y te daré descanso” (Éxodo 33:14). Al mostrar tus manos y tu costado, revelaste que la cruz no ha sido anulada, sino glorificada. San Cirilo de Alejandría afirma que “Cristo conserva las señales de su pasión como trofeos de victoria” (Comentario sobre Juan, Libro XII), enseñándonos que la redención es permanente en su eficacia.

Al recibir tu aliento, la Iglesia es constituida como nueva creación, llamada a participar en tu obra reconciliadora. Este don del Espíritu anticipa Pentecostés y cumple la promesa de Joel 2:28, donde Dios derrama su Espíritu sobre toda carne. Así, la comunidad de los creyentes no vive para sí misma, sino para aquel que la ha enviado.

Preguntas para reflexionar:

1.      Desde la Colecta:

¿Estoy permitiendo que la gracia de la justificación transforme realmente mi vida, apartándome de toda forma de malicia e iniquidad?

2.      Desde la Epístola:

¿Mi fe descansa firmemente en el testimonio de Dios acerca de su Hijo, o fluctúa según las circunstancias del mundo?

3.      Desde el Evangelio:

¿He recibido la paz del Cristo resucitado como fundamento de mi vida, y respondo a su llamado misionero con obediencia?

Aplicaciones prácticas:

1.      Desde la Colecta:

Examina diariamente tu vida a la luz de la santidad divina, procurando eliminar todo aquello que corrompe el corazón, mediante la oración, la confesión y la disciplina espiritual.

2.      Desde la Epístola:

Cultiva una fe firme mediante la meditación constante de la Escritura y la participación en los sacramentos, reconociendo en ellos el testimonio vivo de Dios.

3.      Desde el Evangelio:

Vive como enviado de Cristo en tu contexto cotidiano, llevando su paz a otros mediante palabras y obras que reflejen la reconciliación que has recibido.

 

Oración final:

Señor Jesucristo, que por tu muerte nos redimiste y por tu resurrección nos justificaste, concédenos vivir conforme a la verdad de tu Evangelio. Purifica nuestros corazones de toda levadura de pecado, fortalece nuestra fe en tu testimonio y envíanos al mundo como instrumentos de tu paz. Que, participando de tu vida resucitada, seamos testigos fieles de tu victoria, hasta el día en que contemplemos plenamente tu gloria; tú que vives y reinas con el Padre y el Espíritu Santo, un solo Dios, por los siglos de los siglos.

Amén.

 

Easter Season – EANGLISH TRANSLATION OF BP. JOSE RIOS – 1^ST SUNDY AFTER EASTER

The First Sunday after Easter John 20:19-23

 FROM JUSTIFICATION TO MISSION: THE NEW LIFE OF THE RISEN ONE IN THE CHURCH DEVOTION FOR THE FIRST SUNDAY AFTER EASTER

 

 Opening Prayer: O eternal and almighty God, who in the resurrection of your Son have conquered the power of sin and death, enlighten our hearts with the light of your Spirit, so that, being justified by his grace, we may live according to the truth of your Word and faithfully participate in the mission of your Church; through Jesus Christ our Lord. Amen.

 

Collect of the Day: ALMIGHTY Father, who gave your only-begotten Son to die for our sins, and to rise again for our justification; Grant that, putting away from us the leaven of malice and iniquity, we may always serve you in purity of life and truth; through the merits of the same your Son Jesus Christ our Lord. Amen.

 

Meditation: The Collect of the Day condenses, with remarkable theological precision, the irreducible core of the Gospel, articulating the inseparability between Christ’s atoning death and his justifying resurrection as a single salvific act comprising two inseparable moments. This redemptive dynamism is rooted in the economy of the Old Testament, where the principle of sacrificial substitution—instituted in the Levitical rite of the Day of Atonement (Leviticus 16) and prophetically foreshadowed in the figure of the Suffering Servant (Isaiah 53:5-11)—finds its definitive fulfillment on the cross, not merely as a typological correspondence, but as the ontological realization of the divine design. Within this framework, the resurrection cannot be conceived as a subsequent addition, but rather as the eschatological ratification of the sacrifice—the means by which God vindicates the obedience of the Son and declares his work of reconciliation to be effective (Romans 4:25). In keeping with this understanding, the Reformed Anglican tradition—through Article XI of the Thirty-Nine Articles—affirms that justification is a free gift received through faith, thereby excluding any meritocratic claims. However, this gratuitousness does not lead to moral indifference; rather, in accordance with the language of the Collect, it demands a concrete purification of life—expressed in the removal of the “leaven” of sin—an image that alludes to the Paschal discipline of Exodus 12:15 and underscores the incompatibility between redemption and persistence in corruption.

 

The Epistle (1 John 5:4–12) unfolds this reality in terms of a shared victory, wherein divine regeneration establishes a new mode of existence that manifests itself in the overcoming of the world. The use of the verb νικᾷ (*nikā*) in the present tense denotes a continuous action stemming from an already transformed identity—not from autonomous effort, but from a vital incorporation into the Son. Faith, in this context, is not mere intellectual assent, but rather an existential participation in the testimony that God has borne concerning Christ. The threefold testimony—the Spirit, the water, and the blood—forms a theological synthesis in which the Incarnation, the death, and the sacramental communication of divine life converge, thereby establishing a continuity between the historical event of Christ and its actualization within the Church. Patristic reflection—particularly in the writings of Saint Augustine (*Tractatus in Ioannem*, 120)—interprets this reality as an effective communion with the source of life flowing from Christ’s side, indicating that faith draws the believer into the very circulation of divine life. This principle finds its antecedent in Mosaic law, which requires the corroboration of truth by multiple witnesses (Deuteronomy 19:15), thereby reinforcing the reliability of the divine testimony and underscoring the internal coherence of revelation.

 

The Gospel (John 20:19–23) situates this economy of grace within its ecclesial and pneumatological dimensions, demonstrating that the Resurrection not only transforms the condition of the individual but also constitutes a community that is both reconciled and sent forth. The irruption of the Risen One into the midst of the disciples—in a context marked by fear—manifests the sovereignty of new life over human limitations, while the greeting *eirēnē hymin* expresses the effective inauguration of messianic peace, understood not merely as inner tranquility, but as the integral restoration of communion with God, in accordance with the prophetic promises (Isaiah 9:6; Ezekiel 37:26). The act of *enephysēsen* (“he breathed” or “breathed upon” / “breathed into”) acquires a profoundly symbolic character by evoking Genesis 2:7, thereby establishing a deliberate parallel between the first creation and the new creation inaugurated in the Resurrection. The interpretation offered by Saint Gregory the Great (*Homiliae in Evangelia*, II.26) underscores that this act not only imparts life but also constitutes the Church as a subject vivified by the Spirit. The sequence culminates in the apostolic sending forth, wherein the ecclesial mission emerges as a historical prolongation of the mission of the Son, thereby demonstrating that justification is not exhausted in individual reconciliation, but rather extends into an active vocation of bearing witness to and mediating grace.

 

Thus, the Collect, the Epistle, and the Gospel converge within a unified theological structure in which divine initiative—received through faith—generates a holistic transformation encompassing both the moral and vocational dimensions of life. Easter is thus revealed not merely as the foundation of justification, but as the formative principle of a renewed existence—one expressed simultaneously through holiness and mission, thereby integrating the believer into the living dynamic of God’s redemptive work in the world.

 

Prayerfully Reading the Word: Lord, as we contemplate Your Word, we recognize that You have overcome the world not through force, but through the faithfulness of Your love. As the Apostle teaches, the victory that overcomes the world is our faith (1 John 5:4)—a faith that rests not upon uncertainty, but upon the Father’s steadfast testimony concerning the Son. Just as Israel was called to trust in God’s word amidst the wilderness (Deuteronomy 8:3), so too are we called to live by this truth that has been revealed to us in Christ.

 

In the locked room—where fear had confined the disciples—You, the Risen Lord, made Yourself present without any impediment. Your greeting of peace dispelled their fear, fulfilling the promise: “I Myself will go with you, and I will give you rest” (Exodus 33:14). By showing Your hands and Your side, You revealed that the Cross has not been nullified, but rather glorified. Saint Cyril of Alexandria affirms that “Christ retains the marks of His Passion as trophies of victory” (Commentary on John, Book XII), thereby teaching us that redemption remains permanent in its efficacy.

 

Upon receiving Your breath, the Church is constituted as a new creation, called to participate in Your work of reconciliation. This gift of the Spirit anticipates Pentecost and fulfills the promise of Joel 2:28, where God pours out His Spirit upon all flesh. Thus, the community of believers does not live for itself, but for the One who has sent it.

 

 Questions for Reflection:

1. From the Collect: Am I allowing the grace of justification to truly transform my life, turning me away from every form of malice and iniquity?

2. From the Epistle: Does my faith rest firmly upon God’s testimony concerning His Son, or does it waver according to the circumstances of the world?

3. From the Gospel: Have I received the peace of the Risen Christ as the foundation of my life, and do I respond to His missionary call with obedience?

 

Practical Applications:

1. From the Collect: Examine your life daily in the light of divine holiness, striving to eliminate everything that corrupts the heart, through prayer, confession, and spiritual discipline.

2. From the Epistle: Cultivate a steadfast faith through constant meditation on the Scriptures and participation in the sacraments, recognizing in them the living testimony of God.

3. From the Gospel: Live as one sent by Christ within your daily context, bringing His peace to others through words and deeds that reflect the reconciliation you have received.

 

Closing Prayer: Lord Jesus Christ, who by Your death redeemed us and by Your resurrection justified us, grant us to live in accordance with the truth of Your Gospel. Purify our hearts of all leaven of sin, strengthen our faith in Your testimony, and send us forth into the world as instruments of Your peace. May we, by sharing in Your risen life, be faithful witnesses to Your victory, until the day when we fully behold Your glory; You who live and reign with the Father and the Holy Spirit, one God, for ever and ever. Amen.

+Jose Rios, Cartagena, SA

 

Rev Bryan Dabney of Saint John’s AOC Vicksburg, Mississippi   

First Sunday after Easter

In Revelation 1:4-20 we were given the apostle John’s commission to the seven churches which are in Asia. Our Lord instructed him to, Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. (v.19) Throughout the pages of the Bible, God used the prophets, and later the apostles, to proclaim his intention to bring an end to the wicked powers which even now control our world. In the Old Testament, the LORD gave the prophet Amos to write: Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets. (3:7) To the prophet Isaiah he said, Fear ye not, neither be afraid: have not I told thee from that time and have declared it? Ye are even my witnesses...(44:8). And to the people through the prophet Zechariah he asked: Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity... ? (7:7).

While in the New Testament, our gracious and loving God supplied the authors of the canonical books with a continuation of the same. In St. Matthew’s gospel, our Lord prophesied concerning the end of days (24:1-24), in his detailed account of future events which would come to pass prior to his glorious appearing. Afterwards, he reminded the disciples, Behold, I have told you before (v.25) signifying that he had discussed such things with them earlier in his ministry.

St. Paul informed the faithful that they should, not be soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand... for that day shall not come, except there come a falling away first, and that man of sin be revealed... (II Thessalonians 2:2-3). And St. Peter noted in his first epistle that, the end of all things is at hand: be ye therefore sober, and watch unto prayer. (4:7) And we also have the admonition of St. Jude who encouraged the faithful to, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ: how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. (vv.17- 18). The Bible tells us that, All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works. (II St. Timothy 3:16-17). And so it follows, that the Book of Revelation— like every other book of the Bible— has been given to us for our edification and enlightenment. Unlike the Old Testament book of Daniel, it is not a sealed book (22:10) as our Lord would have us read it for our eternal good (Revelation 1:3). With that in mind, let us examine the messages he gave to the beloved apostle concerning the seven churches of Asia Minor as noted in the Book of Revelation.

To the church at Ephesus (2:1-7), our Lord applauded their works and their patience and how they had rejected the false and deceptive among them. He also chided them for their turning away from their first love. As Matthew Henry noted, “Those who have much good in them may have something much amiss in them, and our Lord Jesus, as an impartial Master and Judge, takes notice of both.” It would seem that in their zeal, the Christians at Ephesus had lost sight of the purpose for their zeal. This is something every believing church body must watch diligently over. The object of our worship is God through our faith in his only begotten Son. Our works are meaningless without the imprimatur of Christ upon them as we are supposed to be working on his behalf for his glory and our eternal good. The flame of our faith is meant to illuminate others. But if we are thus working for ourselves, our flame will be faint. And a diminishing flame of faith will be extinguished by the Master as he will come and take away our church’s candlestick, which means that he will remove his Spirit from us and render our works of no effect.

The church at Smyrna (2:8-11) was recognized by our Lord to be a faithful body of believers who were under persecution. He advised them to, Fear none of those things which thou shalt suffer. (2:10). Those who face persecution are often burdened with fearfulness, and fear can diminish faith if it is allowed to grow within the body. Our Lord’s victory at the cross vanquished the fear of sin and death, and so it is fitting that all who are born again in his name are also victors with him and co-heirs of God’s kingdom. Therefore, our Lord expects us to live that victory which he has won for us on Calvary’s cross even in the face of adversity.

The church at Pergamos (2:12-17) was chided by our Lord for its embrace of the doctrines of Balaam, and the Nicolaitanes. The former involved the worship of idols and included many false teachings relative to worship and church order. The latter speaks of the formalizing of a priestly hierarchy which lorded over the people. Our Lord desires that we reject those human traditions which violate his word and commandment. We are expected to worship the Godhead in reverence and true holiness. We are also expected to adhere to the established order for the administration of the word through the offices of bishop, priest or presbyter, and deacon. Consider the admonition of Bishop Ryle: “We must be careful that we do not give ministers a place and honour which does not belong to them. We must never allow them to come between us and Christ. The very best are not infallible. They are not priests who can atone for us. They are not mediators who can undertake to manage our soul's affairs with God. They are men like us, needing the same cleansing blood, the same renewing Spirit, men set apart to a high and holy calling, but still, after all, only men. Human nature, alas, always prefers a visible minister to an invisible Christ. Nor must the minister, or any Christian, desire to be great in the eyes of men, but rather great in the eyes of Christ. His aim must be not so much to rule the church as to serve it, not a master but a servant.”

The church at Thyatira (2:18-29)was a mix of the profane and the godly. Our Lord recognized their good qualities and rebuked them for permitting their faith and practice to become linked to harlotry and idolatry. There is no substitute for offering God what he expects. Denying our Lord the proper worship he desires will not bring us a blessing but something far less. The introduction of women priests, and other persons with sordid and licentious beliefs can only mark a church body as being more akin to Sodom than to Christ. The church at Sardis (3:1-6) was referred to as partly dead and partly alive. Our Lord advised them to be watchful and strengthen the things which remain. A dead church will not listen to our Lord Jesus Christ because Satan has gotten a foothold there; while those who are alive will heed his calling. The dead church is liken unto those whited sepulchres which our Lord preached about in St. Matthew 23:27-28 as they may outwardly appear pleasant, but are inwardly full of dead men’s bones. These churches contain many spiritually dead souls who are pretending to be alive. Their lack of knowledge concerning basic Bible doctrines along with their acceptance of false teachers and ministers reveal them to be more akin to mausoleums rather than folds of the living Christ.

The church at Philadelphia (3:7-13) was blessed of our Lord on account of their true and abiding faith in him. All who worship the Godhead in Spirit and in Truth, who heed his warnings and trust in his word will one day receive his reward of an open door and his divine preservation from the hour of temptation which shall come upon all the world to try them that dwell upon the earth. Our Lord has said that evil shall not prevail against his church, and in that we should take much comfort. Keeping ourselves in God’s word and remaining faithful to its teachings will open the door of God’s blessings. And we also have the added benefit of being kept from the terrible time to come when the whole world will fall under Satan’s great deceiver— the Antichrist. While others are falling away, we will remain faithful and safe in his hand.

The last church mentioned was Laodicea (3:14-19). It was rich in the things of this world and believed it needed nothing else. But to our Lord, it was, wretched, and miserable, and poor, and blind, and  naked. Those of Laodicea were— as their name is interpreted— judges unto themselves concerning the things of God. The current version of Laodicea is no different. Nevertheless, if Laodicean Christians think that they can manipulate Scripture to suit their jaded opinions and earthy desires, it will not be long before they fall completely away from their standing as a godly church, and thus be transformed into a synagogue of Satan.

The seven churches are seven witnesses on behalf of our Lord. Most bear a warning that our Lord intends to judge disobedience and human willfulness with severity. Today, we have a choice to take to ourselves those godly characteristics of the seven churches of Asia and live by them, or else succumb to their several evils and perish. God has given us his word, so there is no excuse for those who fail to follow it. Purpose then in your heart to be obedient to God’s word written so that you might have life and have it in abundance.

Let us pray,

Father, assist us as we walk the pilgrim’s path of this mortal life; that in all things we might stand for the truth of thy word written and reach out to others that they too might do the same; for this we ask in the name of our Lord and Saviour, Jesus Christ. Amen.

Have a blessed week!
Bryan+

Rev. David McMillan

AOC Minister at Large

Alabama

We are Fortunate today to have a sermon from Rev. David McMillian.

The First Sunday after Easter

 

Peace of Easter

Peace- John 20:19-23

    All of us long for peace in our personal lives as well as in our world.  In this world we do not see it.  Instead, we read of wars breaking out, conflicts that you and I can name as we pick up the papers. Nearer to home, peace in our families seems difficult or uncommon. Family abuse, violence, separation and divorce are all common, and none of us are unaffected by it. Sometimes our poor decisions are quite the factor despite God's leading we choose the wrong way. However whatever we do we can be assured that God does have a plan. Even these bad decisions are part of His will. All things do work together for good. God works them so that they are made right.

     On the Resurrection day, Jesus said it two times, v. 19 and v. 21 “Peace be with you”  “ Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be unto you.’ (the original work is eirene which we get our word irenic which means peaceful.)  This peace is given by the blood of the Cross.  Jesus gives us His peace which is not as the world gives, that is temporary peace.  It is eternal peace and personal peace as well.

I.  Peace

    1.  His peace does not go away.  It lasts forever. Verse 20 tells us the cost. “Now when he had said this, He showed them His hands and His side.” Nail driven hands, and a spear had pierced His side thrust in by the Soldiers (19:34) The Apostle Paul said it this way, “therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”   

This peace is at a heavy price.  The Civil War purchased the freedom of 4 million slaves, but the cost for the Union Army was a casualty rate of all other wars combined plus Viet Nam. This peace is for us and for our eternal life. 

2.     But not only an eternal peace, but a personal spiritual peace is granted to us.  14:27 “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.”  20:19 The disciples had shut the door for fear of the Jews. How is that we may not always feel peaceful in our own lives?  We must take the gift of eternal life and then allow God’s peace through Christ to permeate our lives. This is a process we call sanctification, or to growth in holy living  (the other one is called salvation or justification) Even those of us who are Christians can seem to miss out on that peace of God---again this is a sanctifying work of God in us. God gives us the shovel, but we must dig the ground. We must work out our own salvation with fear as the Scriptures remind us. Isaiah 26:3 “You will keep in perfect peace him whose mind is steadfast, because he trusts in you.” In the middle of the storm at sea Matthew 14:27 we hear, “be of good cheer; it is I; be not afraid.”

    God has taken care of our needs. He provides us His peace to get through life; family separation (here I remember several times in many Army deployments , two separate years in Korea), loneliness, depression, guilt are possible of course; whatever heartaches we are experiencing, or have experienced. God says He will never leave us or forsake us. That marvelous collect/prayer that we pray every day in Evening Prayer says it so very well:

“O God, from whom all holy desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give; that our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of our enemies may pass our time in rest and quietness; through Jesus Christ our Saviour.”  Amen.

II. Peacemakers

The second half of this Gospel verses 21-23 shows that we have received peace so that we may be peaceful peacemakers.  Then Jesus said to them again, “Peace to you!”  “As the Father has sent me, I also send you.”  “And when He had said this, He breathed on them, and said to them,’ Receive the Holy Spirit.  If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. ‘ ”

“As my Father has sent me, even so send I you.”  For what?  To tell others that their sins can be forgiven, absolved. We should pass this peace. This is not a priestly action so to speak, but comes through God Himself. We are all but His instruments of this peace as well.  

1.     Pass the peace of eternal life. Mark 1:17 “I will make you fishers of men.” Share with others.  20:31 “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that, believing ye might have eternal life.” The miracles and signs are meant to draw us to faith that Jesus did. Share this with others and our story too has we have been changed so that others too may believe. “Blessed are those who have not seen and yet have believed.”

As we do this we make sure we are not in the way of God’s message. Sometimes what we say can be interrupted by what we do. If our lives are not expressing and showing God’s peace, then we will be an interruption, not a help to others. So examine ourselves.

2.     Pass the peace in our relationships. (Matthew 18:21-25) Forgive all who have wronged us.  “if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother….” Vs 21 “Peter came to him and said ‘Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?’ Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven.’”

We are all sent and we need to fill in the blank He has given us, for what our mission is in our lives ,and what the Father has sent us for through His Son Jesus Christ.  Do something for the least. (Matthew 25: 31-46) and vs 40 says “And the King shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

Conclusion- Do you and I have peace? The eternal peace which Jesus gives to those who believe in Him by the Holy Spirit is a lasting peace that never leaves us. The focused and untroubled heart, which only He can give, not as the world gives is ours by adoption and His grace. Through His sacrifice, He has purchased it for us. Are you and I sharing this peace with those who need it around us?  We do this too by grace realizing His peace is a gift which only He can give.  

 David D. Mc Millan+,
 Pastor, & Chaplain (Major) US Army, ret.

 

 

 

AOC Worldwide Prayer List –

I have received updates from a few and those will be the first added to the list. Please send all prayer requests and updates to aocworldwide@gmail.com for future reports. If you would like to be removed from list just respond with remove in the subject line.

 

Prayer Needed:

Rev. Geordie:  needs prayer for medical issues

Debbie Grimes: colon cancer - surgery

Man, who is a friend of many – Brain Cancer

Bobby Effinger – recovery from heart surgery and ongoing heart issues

Steven – recovering from surgery on scar tissue compressing his Spinal Accessory Nerve

Brannon – hospitalized due to chronic unknow source of muscle spasms – 3 year old

Rency – 2 year old suffering from RETTS Syndrome

Joseph Broddie – recurring throat cancer

David Williams – serious cardiac issues – pray for David and wife Sherie for coping with changes

Jack Williams – had to enter long term care due to vascular dementia – pray for wife Karen

Audrey Beebe – For the Family who are mourning her passing.

Colby Landry -  cancer. Please pray for his wife, Leah and their family at this time of trial.

Persecuted Christians - subject to persecution and imprisonment for their faith.

Bobby Bryan - suffering with cancer and cardiac issues.

For an increase in the true faith in Jesus Christ here and across the globe.

USA – Leaders, citizens, military, first responders

David – needing Hip transplant

Bobby Bryan – cancer and cardiac issues

Ophelia – crippling arthritis pain

Dennis Potrikus - fall with bad knees – recovering his rehab

Donna – ongoing radiation and Chemotherapy. Pray for successful remission

Roy – Bulging disc – upcoming surgery

Michelle – metastasized lung cancer – treatment ongoing – 50% positive remission

Sue – Praise the Lord – she rented her house and traveling mercies to return to NC

Extended Issues need continued prayer;

Laurie with long Covid Symptoms - Extreme exhaustion, heart palpitations, breathing problems and unstable blood pressures are constant worries causing depression to settle in.

Malcom Allred – Cancer Treatment

 

Keep Praying for the following:

Shamu-health issues, Jan Jessup-neuro dementia, AOC USA, AOC Missions - Myanmar,
Harper-IBS,  Jim Sevier- God’s Peace, Linda – multiple myeloma, Donna-chemotherapy,
Alicia-caregiver Sophie, Colin and Lori Beall – cancer, Toni – remission praise God,
Donna  - cancer, Malou – cancer, Archie- CHF, Eloise, Janice, Dakota, Katie, Bobby, Myra Cox, Faye Miller,

 Points to Ponder:

 Arrested spiritual development, either in the initial or the more advanced stages, is always an exposed position. Spiritual immaturity always leaves us vulnerable to Satan’s attacks. 
The Rev. E. M. Bounds– 19th and 20th century American Christian pastor and author (Guide To Spiritual Warfare, p. 131).

 It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him.
The Rev. Matthew Henry– 17th and 18th century English pastor and author.

There are many in these days of theological warfare whose favourite weapon, when the Bible is appealed to, is this: “The Church says it...” I warn my readers never to be put down by arguments of this kind. Ask men what they mean when they talk in this vague way about “The Church.” If they mean the whole professing church throughout the world, call upon them to show when and where the whole church has met to decide the matter about which they speak. Or ask them, if the Church had met, what right its decision would have to be listened to, except it could be shown to be founded upon the Word of God?
The Most Rev. J. C. Ryle– 19th century Anglican bishop and author (Knots Untied, p. 240).

Contrary to the prideful thinking of men, our favor with God does not arise from any good work performed on our part by might and main; but, rather, from the inspiration and strength given us by God our Father to, first, know to do good works; and, second, to have the ability to follow through with the execution of them. Our good works, in this way, are not ours; but redound to the glory of the Lord who inspires, empowers, and provides us the physical and spiritual capacity to see the matter through to its conclusion. These works of those who act with the imputed righteousness of Christ are works which belong solely to Him, else they are not GOOD. They are, by all means, performed “through the merits of Jesus Christ our Lord.
The Most Rev. Jerry L. Ogles– 20th and 21st century Anglican Orthodox 
Presiding Bishop.