St. Aidan's Anglican Church, Kansas City - weekly talks

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Meeting Resurrection - Dn. Eric Rainwater 05.04.25 by St. Aidan's Anglican Church, KC

Upper Room Reality - Fr. Derek Metcalf 04.27.25 by St. Aidan's Anglican Church, KC

Maunday Thursday - Dn. Eric Rainwater 2025 by St. Aidan's Anglican Church, KC

The Easter homily of St. John Chrysostom

Christ is risen! He is risen, indeed. Alleluia! Easter Sunday is the first day of New Creation in the risen Lord Jesus Christ. And every Sunday, the first day of the week, is a little Easter, as the Church participates in the liturgy of the Word and the liturgy of the Table. Jesus enacts this pattern of worship with the two forlorn disciples on the road to Emmaus. In experiencing the risen Lord, their hearts burn within them, as he interprets the Scriptures concerning him. Their eyes were opened, and they recognized him in the breaking of the Bread. Luke 24:13–35 Almighty God, who through your only-begotten Son Jesus Christ overcame death and opened to us the gate of everlasting life: Grant that we, who celebrate with joy the day of the Lord's resurrection, may, by your life-giving Spirit, be delivered from sin and raised from death; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Palm Sunday reflects on the fickleness of our human condition. So quickly, blessing and cursing come out of our mouths (James 3:10). The crowds' response, once praising Jesus with royal palms and messianic acclamations, suddenly turned to curses: "Crucify Him." The public humiliation of Jesus was too much to swallow. This cannot be the expected one, humble and non-violent. Certainly, his throne is not a crucifix? Such is the human condition that Jesus came to heal and restore. The image and likeness of the Father is on display throughout this week. Walk with Jesus to his Cross, burial, and resurrection, a bodily resurrection from the dead.

Isaiah 43:16–21 Psalm 126 Philippians 3:7–16 Luke 20:9–19 Almighty God, you alone can bring into order the unruly wills and affections of sinners: Grant your people grace to love what you command and desire what you promise; that, among the swift and varied changes of this world, our hearts may surely there be fixed where true joys are to be found; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Andrew Comiskey, Desert Stream Ministries, delivers a prophetic call to travail in prayer for lost loved ones.

Luke 15:1-3; 11-32 The Outrageous, Extravagant Love of the Father Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” 11 And he said, “There was a man who had two sons. 12 And the younger of them said to his father, ‘Father, give me the share of property (OUSIA) that is coming to me.' And he divided his property (BIOS… v.30) between them. 13 Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property (OUSIA) in reckless living. 14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. 15 So he went and hired himself out to[b] one of the citizens of that country, who sent him into his fields to feed pigs. 16 And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. 17 “But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son. Treat me as one of your hired servants.”' 20 And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.' 22 But the father said to his servants, ‘Bring quickly the best robe (PROTOS – first robe), and put it on him, and put a ring (authority - exousia) on his hand, and shoes on his feet (sonship). 23 And bring the fattened calf and kill it (sacrifice – relationships), and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.' And they began to celebrate. 25 “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property (bios – stuff verses ousia) with prostitutes, you killed the fattened calf for him!' 31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.'”

Following Jesus involves the Work of the Cross and the Way of the Cross, the Narrow Door leads to the Narrow way, life eternal.

The Temptations of Christ and Ours - Entering Lent - Fr. Michael Flowers 03.09.25 by St. Aidan's Anglican Church, KC

Transfiguration Sunday - Fr. Derek Metcalf - 03.02.25 by St. Aidan's Anglican Church, KC

Jeremiah's Meditation on the Psaltar - Fr. Michael Flowers 02.16.25 by St. Aidan's Anglican Church, KC

Called to be Saints - Reflecting on Isaiah, Peter & Paul - Fr. Michael Flowers 02.09.25 by St. Aidan's Anglican Church, KC

"A "spiritual life" is one in which the spirit of God, sought and nurtured in prayer, controls its every minute and aspect." Martin Thornton

Jesus' First Sermon - Dn. Eric Rainwater 01.26.25 by St. Aidan's Anglican Church, KC

The Wedding at Cana - Fr. Derek Metcalf 01.19.25 by St. Aidan's Anglican Church, KC

Listening to the Voice from Heaven - The Baptism of Christ - Fr Michael Flowers 01.12.25.12.25 by St. Aidan's Anglican Church, KC

God's Call, God's Word - Bishop Stewart Ruch - 01.05.25 by St. Aidan's Anglican Church, KC

The Wonderful Exchange The very Son of God, older than the ages, the invisible, the incomprehensible, the incorporeal, the beginning of beginning, the light of light, the fountain of life and immortality, the image of the archetype, the immovable seal, the perfect likeness, the definition and word of the Father: he it is who comes to his own image and takes our nature for the good of our nature, and unites himself to an intelligent soul for the good of my soul, to purify like by like. He takes to himself all that is human, except for sin. He was conceived by the Virgin Mary, who had been first prepared in soul and body by the Spirit; his coming to birth had to be treated with honour, virginity had to receive new honour. He comes forth as God, in the human nature he has taken, one being, made of two contrary elements, flesh and spirit. Spirit gave divinity, flesh received it. He who enriches others became poor. He took to himself the poverty of my flesh so that I might obtain the riches of his godhead. He who is full empties himself. He emptied himself of his godhead for a brief time so that I might share in his fullness. What is this wealth of goodness? What is this mystery that touches me? I received the divine image and I did not keep it. He receives my flesh to save the image and grant immortality to the flesh. This, his second communion with us, is far more marvelous than the first. It was necessary that holiness be conferred on man through the humanity God took to himself. In this way, conquering the tyrant by force, he freed us and led us back to himself through his Son, the mediator. The Son brought this about to the honor of the Father to whom, is all things he is seen to defer. The good Shepherd, who lays down his life for his sheep, set out after the strayed sheep, on the mountain and hills on which you used to sacrifice. When he found the stray sheep he carried it on those same shoulders that bore the wood of the cross, and brought it back with him to the life above. The brightest of all lights follows the lamp that goes before him. The Word follows the voice in the wilderness. The bridegroom follows the friend of the bridegroom who is making ready for God a special people, cleansing them with water in anticipation of the Spirit. We needed an incarnate God who would die, that we might live. We died with him in baptism, that we might be cleansed. We rose with him because we died with him. We were glorified with him because we rose with him. Gregory of Nazianzus (329-390)

4. The Canticle of Mary - Responding to Our Vocation - Fr. Michael Flowers 12.22.24 by St. Aidan's Anglican Church, KC

3. The Message of John the Baptist - Advent 3 - Fr. Derek Metcalf 12.15.24 by St. Aidan's Anglican Church, KC

Dr. Jeren Rowell is the President of the Nazarene Theological Seminary in Kansas City, Missouri.

In his Confessions, Augustine dedicates the book's final section to reflecting on time. How do Christians live within time yet still live towards eternity, the telos of all time, the appointed time? Many Christians live in the past, bound by their memories, regrets and accomplishments, while others live in a state of anticipation, living in the future. But the past is past, never to return, and the future never exists in itself. We can get lost in the memory of—or anticipation of—non-existence. Rather than getting lost in time, Augustine explains how all time can be brought to immediate awareness in three different aspects. He writes: “The present considering the past is the memory, the present considering the present is immediate awareness, the present considering the future is expectation.” The only proper place for human attention is the present moment which ever presents itself. But this awareness must be “merged into” or brought before God Himself. The means that there is a need for humans to bring our existence in time to the eternal presence of God. We worship our way towards eternity. Our lives aim not to amass a hoard of things but to encounter God through sacred moments. Therefore, how we face time matters immensely. Christians sanctify or redeem time by bringing God's eternal reality into their present moment. The Church trains her sons and daughters to do this through the Sacraments in which God's own life is offered by grace. Through the sacraments the Church enters eternity, and most specially, the Holy Eucharist brings the faithful into the eternal moment of worship through the once for all sacrifice of Jesus Christ. Christians also encounter God through sacred moments as they follow the Church's calendar by dedicating the seasons and weeks to the life of Christ and his saints. Living according to the calendar of the Church helps Christians realize that eternity is not some future reality after death but the ever present and commanding reality in which time unfolds. These events marked history as such to influence the naming of two epochs, B.C. and A.D. – Before Christ and In the year of our Lord. How shall we engage with time? Redeeming time (KJV): Ephesians 5:15-20 Sanctifying time: Genesis 2:1-3 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done.3 So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation. OK, God didn't rest because He was tired! Shabat is mainly used as “to cease, to stop.” All done! Instead of God doing more, He ceased from doing. And that's the idea of the 7th day … a pattern for us to cease from doing and “be” still (cease from striving) and know (wonder, contemplate, imagine, exalt) … that I am God. So God sanctified time sort of like we sanctify food … we approach food sometimes like it's something to be crammed and flushed out our bodies! Sanctifying creation: I Timothy 4:4-5 4 For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, 5 for it is made holy by the word of God and prayer. We make created things holy by the word of God and prayer. Holy time, Holy water, holy oil, holy communion, holy food, and so forth! Holy? To set apart with thanksgiving to the one who created it and gifted it to us! This is a call to live in a sacramental universe. To be a royal priesthood offering spiritual sacrifices until the Lord returns.

God's Reign & Realm, Church & Kingdom - the Feast of Christ the King - Fr. Michael Flowers 11.24.24 by St. Aidan's Anglican Church, KC

24. Healing and the Kingdom of God - Fr. Michael Flowers 11.17.24 by St. Aidan's Anglican Church, KC

23. A Sacrament of Healing - Confession and Absolution - Fr. Michael Flowers 11.10.24 by St. Aidan's Anglican Church, KC

Bishop Stewart Ruch visits the final catechism class to answer questions before the class receives the Sacrament of Confirmation.

7. The Ten Commandments - Part 2 - Adult Catechism 10.27.24 by St. Aidan's Anglican Church, KC

Bishop Stewarts provides a wide application to the ministry gifts of Ephesians 4

21. Jesus And Healing - Fr. Derek Metcalf 10.27.24 by St. Aidan's Anglican Church, KC

The Ten Commandments - Pt 1 - Adult Catechism 10.19.24.MP3 by St. Aidan's Anglican Church, KC

As Paul addresses some of the problems with the church in Corinth, he is most concerned with how corporate worship is conducted. Is it a symphony of harmonizing parts for the common good? Does it build up all who are gathered? Temple – build up, edify: seven times (3, 4 (twice), 5, 12, 17, 26 Paul is using a metaphor related to building a temple, of building up the corporate Temple of the Holy Spirit, the Body of Jesus, Jesus himself being the True Temple. Peter uses the same metaphor: “You yourselves, like living stones, are being built up as a spiritual house, to be a holy priesthood…” I Pet. 2:5 As we consider prophecy and spiritual language (tongues), we need to hear Paul address how the church should function in worship so that all the gifts of the Spirit are offered FOR THE COMMON GOOD. "To each is given the manifestation of the Spirit for the common good.” I Cor 12:7 In verse 2 forward, Paul clarifies the proper use of prophecy and tongues in public worship. As we make love our aim, the use of our spiritual gifts has a specific impact on all those gathered in worship. How shall we understand these two gifts? “2 For one who speaks in a tongue speak not to men but to God; for no one understands him, but he utters mysteries in the Spirit.” 1. This spiritual language called tongues is not speaking horizontally, but vertically, i.e., to God… he utters mysteries in the Spirit. We understand that speaking to God is actually prayer, praise or worship directed towards God. So tongues is prayer, thanksgiving, in spoken word and song (14:15). 2. Speaking, singing, giving thanks in the Spirit (tongues) builds up the person employing the gift. Prophecy edifies the whole assembly. “ v. 4 The one who speaks in a tongue builds up himself , but the one who prophesies builds up the church.” Paul is saying that praying in tongues is a powerful means of strengthening one's life in Christ. Paul refers to the use of tongues in public as needing interpretation, and when in private devotion, interpretation isn't necessary (one is built up by speaking directly to God in prayer. Let me return to this. For now, one's prayer in tongues edifies, strengthens the person actively praying. Jude 20 20 But you, beloved, building yourselves up in your most holy faith [and] praying in the Holy Spirit… KJV, NASV, RSV, NRSV do not add “and” … inferring how to build up your most holy faith, praying in the Spirit. Both Jude 20 and Romans 8:26-27 are interpreted by NT Scholars Gordon Fee and Peter Davids as praying in transcendent, trans-rational prayer language. They both refer to I Cor. 14:14-15. Praying in the Spirit? All forms of tongues are considered praying in the Spirit. Verse 5: Now I want you all to speak in tongues (public / private), but even more to prophesy. What is prophecy? A beginning definition might be “speaking forth something God has spontaneously brought to mind.” Michael Green's summary is another good working definition of prophecy: ‘a word from the Lord through a member of his body, inspired by his Spirit and given to build up the rest of the body.' Prophetic Impact (14:1–5) (I Corinthians by David Pryor) 1. Upbuilding: Any purported word of prophecy that undermines or shakes the faith of others must be rejected. conversation. (2) The second word is encouragement (paraklēsis), the same root as the word used in John to describe the Holy Spirit as Paraclete, Advocate, Counsellor. It literally means ‘to be called in alongside' to assist and support. (3) Paul's third word to describe how a true word of prophecy will help the church is consolation (comfort) (paramythia). This has the sense of whispering in the church's ear, probably in the sense of allaying fear and enabling God's people to be calm under pressure. ‘ If this is something of the impact prophecy can have on the church, it is no wonder that Paul wants every Christian to desire such a gift.

5. The Lord's Prayer - Part 2 - Adult Catechism 10.13.24 by St. Aidan's Anglican Church, KC

19. Living in the Enchanted & Haunted World of Scripture - Fr. Michael Flowers 10.13.24 by St. Aidan's Anglican Church, KC

4. The Lords Prayer - Adult Catechism.mp3 by St. Aidan's Anglican Church, KC

18. True & False Prophecy - Fr. Michael Flowers 10.06.24 by St. Aidan's Anglican Church, KC

Your Sons and Daughters Shall Prophesy

2 - Baptism - Adult Catechism - Bennett Potter & Micah Long 9.22.24 by St. Aidan's Anglican Church, KC

House Communities at Gift Giving (12:3-8) I entitled this section house communities at gift giving to emphasize the original context for sharing spiritual gifts and developing the relational culture of Christian community. Paul's reciprocal pronouns, his “one another's”, are the building blocks of his house churches. And Romans 12 mentions three of them. The context is small house churches as noted in Romans 16:3-5, across the Gentile world. “Greet Priscilla and Aquila, my co-workers in Christ Jesus… Greet also the church that meets in their home.” 12:3-5 Paul is beginning to describe what a transformed charismatic church might look like. He's noted that transformation comes from renewing one's mind in order to discern God's will. He explains how to begin this renewal by addressing a necessary mindset, a self-perception. He uses a word for thinking four times. 3 For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. He's describing the mental pathway to achieving prudence, moderation, one of the cardinal virtues. ESV – sober judgment, thinking soberly about oneself, carries this idea. Such thinking is based in the mercies of God. He has to emphasize the attitude of humility because the gentile world considered it a weakness. He moves from humble self-assessment verse 16: Do not be haughty but associate with the lowly (a transformation beginning in one's self-assessment trickling down to one's social commitments (breaking through the mindsets of ethnic (Jew & Gentile), gender and class smuggery). This is an example of Christian transformation Paul has in mind. He tells each person not to think of themselves more highly than they out to think, but according to the measure of faith that God has assigned. Measure? Is Paul inferring that people can have more of a quantity of faith than others? “I have more faith than you do!” To measure yourself by the amount of faith that God has given you? This understanding could foster precisely what Paul seeks to avoid (thinking more highly of oneself). If not quantity, then what? Perhaps Paul is saying the criterion of a realistic self-assessment is the standard of faith—knowing that one's relationship to God is a matter of trust. But faith can grow, as he speaks of Abraham in Romans 4:20 who grew in his faith, giving glory to God. Faith is dynamic, able to stretch, grow, operate. And while all faith is a gift from God, there is a unique gift of faith mentioned in I Corinthians 12:9 which is a different manifestation of the Spirit than what we might call saving faith. Paul in 1 Corinthians 13:2 reflects that “If I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing.” We began this series reflecting on the words of Jesus referring to faith in terms of size, the size of a mustard seed. In Matthew 17, the disciples come to Jesus having failed at exorcism. 19 Then the disciples came to Jesus privately and said, “Why could we not cast it out?” 20 He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,' and it will move, and nothing will be impossible for you.” I don't believe Jesus is referring to the gift of saving faith, but what Paul mentioned in I Corinthians 12 and 13… Paul refers to Jesus' in this example - “… and if I have all faith, so as to remove mountains, but have not love, I am nothing.”

1. Intro & Baptism - Catechism - Bennett Potter & Micah Long 9.15.24 by St. Aidan's Anglican Church, KC

Romans 12 describes Paul's vision of Gospel outcomes. He moves from how God worked through salvation history, arriving at the coming of Jesus, his death, resurrection, ascension, and the sending of the Holy Spirit (Rom. 6 baptism as new creation beginnings), how Jew and Gentile have both been assigned to disobedience so that GOD CAN HAVE MERCY ON ALL! Then Romans 12 sets forth how redeemed people can be transformed and minister the grace of God via a diversity of gifts fostering a community of love. Metanoia (repentance) leads to metamorphosis (transformation) and yields a growing transformed body of believers, captivated by love eternal on earth. Jesus is Lord over the metaverse!

Romans 12 I appeal to you, therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. 3 For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another.

1. Intro To Spiritual Formation Of The Family - Lindsay Powers 08.24.24 by St. Aidan's Anglican Church, KC

2. Meditation On John 15 - Eric Rainwater 08.24.24 by St. Aidan's Anglican Church, KC

3. Corporate Worship As Christian Formation In Children Julie Smith 08.24.24- by St. Aidan's Anglican Church, KC

4. Home As The "Little Church" - Joey Panella 08.24.24 by St. Aidan's Anglican Church, KC

5. Reflections On Faith & Ordinary Life - Lindsay Powers 08.24.24 by St. Aidan's Anglican Church, KC