Welcome to Bloom’s Sunday Mass for the Sunday within the Octave of Christmas. Today’s Epistle draws a small legal picture and then overturns it in a single line, and the line it lands on is the one we are staying with: an heir also through God. This is offered in the Independent Catholic tradition, from the 1962 Roman Rite, and Bloom is not affiliated with or recognized by the Roman Catholic Church. We name that plainly, the way Old Catholic and Anglo-Catholic communities have named it for more than a century, because you are entitled to know exactly whose table you are sitting at.<\/p>\n\n\n\n
Wherever you are, you are welcome here. If you spent this week being spoken for, arranged for, or managed by people who mean well, sit down. The Epistle today is about your standing, and it settles it early.<\/p>\n\n\n\n
The vestments are white. This Sunday sits folded inside the eight days of Christmas, and it outranks the feast that shares the date, so the Holy Innocents are commemorated in the prayers rather than given the morning, and nothing of theirs is set graphically before you. What the Mass hands us instead is Galatians, and one sentence in Galatians that changes a person’s legal position in a single stroke.<\/p>\n\n\n\n
(The Confiteor and Kyrie are said here, from the Missal.)<\/em><\/p>\n\n\n\n We begin the way the Church has always begun, not with achievement but with an honest accounting. There is something clarifying about a liturgy that opens by admitting failure out loud, in company, before a word has been said about grace. It also settles the question of rank before anyone can raise it, because everyone in the room says the same sentence.<\/p>\n\n\n\n (The Gloria is said here, from the Missal.)<\/em><\/p>\n\n\n\n Then, immediately, praise. The order is deliberate. We tell the truth about ourselves and then we sing anyway, because the singing was never conditional on the accounting coming out clean.<\/p>\n\n\n\n Wis 18:14-15; Ps 92:1.<\/em><\/p>\n\n\n\n When a profound stillness held all things, and the night was in the midst of her swift course, Thine almighty Word, O Lord, leapt down from heaven, from Thy royal throne.<\/p>\n\n\n\n The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself.<\/p>\n<\/blockquote>\n\n\n\n (Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen. The antiphon is repeated.)<\/em><\/p>\n\n\n\n The antiphon is the Missal’s Dum medium silentium<\/em>, arranged from the book of Wisdom<\/a>. Consider when it says the Word arrived: in the deep of the night, with everything still, before the world had done anything to prepare for Him. The timing is the point, and the Epistle will pick it up.<\/p>\n\n\n\n O Almighty and eternal God, direct our actions in conformity with Thy will, that in the name of Thy beloved Son we may be worthy to abound in good works. Who livest and reignest with God the Father, in the unity of the Holy Ghost, God, world without end. Amen.<\/p>\n<\/blockquote>\n\n\n\n The prayer asks that our actions be directed and that we be made worthy to abound in good works<\/em>, worth noticing only because the Epistle is about to say the standing comes first and the works come after. We saw a version of that order on Monday<\/a>, where the aid arrives before anyone has earned it.<\/p>\n\n\n\n O God, Whose praise the Innocents Thy Martyrs did this day proclaim, not by speaking but by dying, mortify in us all the malice of sin, that our life may also proclaim Thy faith, which our tongue professeth. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.<\/p>\n<\/blockquote>\n\n\n\n The feast that shares this date is commemorated in the prayers rather than kept as its own Mass, because a second-class Sunday takes precedence over it. The Catholic Encyclopedia<\/a> records the feast on the twenty-eighth of December, within the octave.<\/p>\n\n\n\n Galatians 4:1-7<\/a><\/p>\n\n\n\n Brethren: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed by the father.<\/p>\n\n\n\n So we also, when we were children, were serving under the elements of the world. But when the fulness of the time was come, God sent his Son, made of a woman, made under the law: that he might redeem them who were under the law, that we might receive the adoption of sons.<\/p>\n\n\n\n And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. Therefore now he is not a servant, but a son. And if a son, an heir also through God.<\/p>\n<\/blockquote>\n\n\n\n Ps 44:3, 2; Ps 92:1.<\/em><\/p>\n\n\n\n Thou art beautiful above the sons of men: grace is poured abroad in thy lips. My heart hath uttered a good word: I speak my works to the King: my tongue is the pen of a scrivener that writeth swiftly.<\/p>\n\n\n\n Alleluia, alleluia. The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself. Alleluia.<\/p>\n<\/blockquote>\n\n\n\n Luke 2:33-40<\/a><\/p>\n\n\n\n At that time: And his father and mother were wondering at those things which were spoken concerning him. And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted;<\/p>\n\n\n\n And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity.<\/p>\n\n\n\n And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel.<\/p>\n\n\n\n And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. And the child grew, and waxed strong, full of wisdom; and the grace of God was in him.<\/p>\n<\/blockquote>\n\n\n\n (The Nicene Creed is said here, from the Missal.)<\/em><\/p>\n\n\n\n We say it together, in the plural, because it was never meant to be a personal inventory of certainties. It is the faith of the whole body, held out loud, and on the mornings when you cannot manage a line of it the rest of us are still saying it around you.<\/p>\n\n\n\n Paul opens with a legal picture, and it is worth slowing down on, because the whole argument is built on it.<\/p>\n\n\n\n Picture a child who is the legal heir to everything. The estate is already his. There is no question about the will, no dispute about the name on it, nothing left to settle about whether he owns the place. And yet, Paul says, as long as the heir is a child, he differeth nothing from a servant, though he be lord of all.<\/em> He is lord of all, and he is treated exactly like the help.<\/p>\n\n\n\n He does not control his day. He is under tutors and governors until the time appointed by the father.<\/em> Other people manage his affairs, speak for him, rule on what he may and may not do, and none of it is a punishment. It is simply his condition. On paper he owns everything; in practice he is handled like someone who owns nothing.<\/p>\n\n\n\n Keep the word Paul uses for the delay. The heir is not being trained up to become the owner; he already is the owner, and the tutors are simply what stands between him and the running of his own estate. That is a particular kind of waiting, and everyone who has done it knows the taste of it. It is the waiting of a person who has the standing and is denied the use of it, and it is exactly the condition an heir also through God is lifted out of.<\/p>\n\n\n\n Hold both halves of that at once, because Paul means both. The standing is real and total, and the treatment is that of a servant. Nothing about the ownership is in doubt, and nothing about it shows. That gap between what a person is by right and how a person is handled in fact is the engine of the whole passage, and it is about to close in one sentence.<\/p>\n\n\n\n Here is the sentence, and it is the one to carry home.<\/p>\n\n\n\n Therefore now he is not a servant, but a son. And if a son, an heir also through God.<\/em> That is the close of the reading, and it is the hinge the whole Epistle turns on. The person who a moment ago differeth nothing from a servant<\/em> is, by the end of the paragraph, an heir also through God, and nothing in between has been an achievement.<\/p>\n\n\n\n Consider what actually changed. Not the child. Paul does not say the heir studied harder, proved himself, or grew into the role by good behaviour. He says the fulness of the time was come<\/em> and God acted. The status changed because a date arrived and God acted, and the person on the receiving end became an heir also through God without passing a test to get there.<\/p>\n\n\n\n That is why the phrase ends through God<\/em> and not through effort. An heir also through God is an heir by an act of God’s, the way the Introit says the Word came down in the dead of night before the world stirred. You do not talk your way into that standing and you cannot be argued out of it. It is conferred, the way an inheritance is conferred: named, sealed, and true before the person named has done a single thing to deserve the naming.<\/p>\n\n\n\n And mark that it is also<\/em>. An heir also through God. Not merely a son by adoption, tucked in at the edge of the household on sufferance, but an heir in the full sense, with everything a first-born would have. Paul is careful to shut the smaller reading. The adopted are not lesser members kept near the door; they are heirs also through God, and the word also<\/em> is doing the work of making that total.<\/p>\n\n\n\n Say the whole line once more, slowly, because congregations tend to skate over it. Therefore now he is not a servant, but a son. And if a son, an heir also through God.<\/em> Every noun in it is a rank: servant, son, heir. The sentence walks a person up the whole ladder in a single line and sets them at the top, an heir also through God, and it does the walking for them. They do not climb; they are carried up and told where they now stand.<\/p>\n\n\n\n This is the part that governs how the rest of the morning reads, so let me put it plainly.<\/p>\n\n\n\n If your standing is something you grow into, then the interesting question is always your progress: how far along you are, whether you are ready yet, whether you have earned the next thing. If your standing is conferred, the interesting question disappears, because there is nothing to grow into. You were made an heir also through God at a stroke, and the readiness the tutors kept waiting for was never the thing holding up the inheritance.<\/p>\n\n\n\n Paul is blunt that the waiting was not about merit. The heir under tutors and governors<\/em> is held there until the time appointed by the father<\/em>, and the appointed time is a determination made above his head, not a grade he finally reached. The gap closed when God appointed that it would close. The person did not close it, and being made an heir also through God is the proof that the closing was never in the person’s hands.<\/p>\n\n\n\n That changes what a community is entitled to ask of anyone. A house that thinks standing is grown into will keep a queue of people it considers not-ready-yet, and it will feel responsible for judging the queue. A house that has read Galatians has no such queue, because an heir also through God is not a status you audit. It is one you announce.<\/p>\n\n\n\n Think about what announcing is, set against auditing. An auditor checks whether a standing is deserved yet. A herald simply declares that it holds. Paul is a herald here and not an auditor, and an heir also through God is a thing you are told you are, not a thing you are examined for. The Church that grasps that stops running the examination, because there is nothing left for the examination to settle.<\/p>\n\n\n\n Set the Gospel beside it and the same thing shows. When the holy family reaches the temple, the one who names him aloud is Anna, a widow far advanced in years<\/em>, who departed not from the temple, by fastings and prayers serving night and day.<\/em> By every ordinary reckoning an aged widow is a dependent, somebody a community supports. Here she is the witness, the one who spoke of him to all that looked for the redemption of Israel.<\/em> As on the feast just past<\/a>, the person the room might have filed under those-to-be-helped turns out to be the one carrying the news.<\/p>\n\n\n\n Now the naming, because Paul’s own picture asks for it and it would be a failure to walk around it.<\/p>\n\n\n\n He differeth nothing from a servant, though he be lord of all.<\/em> Read that sentence slowly and think about who, in the actual life of the Church, is most often lord of all on paper and handled like the help in fact. Disabled people. Adults of full standing, members by every right the Epistle names, who are nonetheless spoken for in meetings they are sitting in, arranged for by people who mean well, kept under tutors and governors<\/em> long past any age at which that could be called care. The estate is theirs and the keys are held by somebody else.<\/p>\n\n\n\n I want to be exact about the harm, because it hides inside kindness. It is not the withholding of help; it is the withholding of standing. It is the assumption that an adult who needs assistance with one thing has thereby become a permanent ward in all things, a recipient of the community’s good works rather than a member with a vote in them. That teaching keeps a person lord of all<\/em> on paper and a servant in every room, and it calls the arrangement compassion.<\/p>\n\n\n\n On the feast of St. John yesterday<\/a> the harm named against this same group was a different one: being graded against a standard course of devotion that other bodies cannot keep. That was about performance. This is about standing, which is a separate thing and in some ways a deeper one, because you can be exempted from a performance and still be denied a place.<\/p>\n\n\n\n Galatians closes both doors at once. It says the standing was conferred, so it cannot be graded, and it says the heir is lord of all, so he cannot be kept a ward. An heir also through God is neither on probation nor in care. He owns the house.<\/p>\n\n\n\n Put the fruit test to the ward-keeping, the way this ministry tests everything, and ask what it grows. It grows adults who have never once been asked to choose anything, and who work out by the third year roughly where they stand, because the people helping them keep a rota and they are always on the receiving side of it. It grows a warmth that never becomes trust. It grows congregations fluent in service and incapable of handing over a key. None of that is the fruit of the sentence Paul actually wrote, which makes the helped person an heir also through God and hands them the deed.<\/p>\n\n\n\n I want to say the reversal as plainly as the Epistle does. The disabled adult in your pew is not a project the community is carrying toward some future readiness. He is an heir also through God today, lord of all in exactly Paul’s sense, and the only thing missing is a community willing to act as though the deed were signed. It is signed. An heir also through God is not a standing a congregation grants by vote after a suitable interval; it is one God granted already, and the congregation’s whole task is to catch up to it.<\/p>\n\n\n\n One door to close before it swings the wrong way. To say the standing is conferred and not earned is not to say that nothing you do counts. It counts; the Collect itself asks that we abound in good works<\/em>, and three days ago<\/a> we said plainly that strength being supplied from outside does not cancel the effort made inside. What is denied is only that your effort is the thing that buys you in. You were made an heir also through God first, and the good works are what an heir does, not the fee an applicant pays.<\/p>\n\n\n\n Which brings the whole thing down to the size it actually lives at.<\/p>\n\n\n\n There is a story sometimes told of a man who was driven to Mass every Sunday for a year because he had arrived in the town with nothing and could not have got there any other way.<\/p>\n\n\n\n He had come a very long way to be there at all, further than most of the congregation had ever travelled in their lives, and for that first year he was, in the plainest sense, a person the parish cared for. A seat was kept for him on the minibus that did the Sunday round of the housebound and the carless. Somebody remembered where he lived. He was collected, and brought, and taken home, and he has never once said a word against any of it.<\/p>\n\n\n\n But he was only ever the last name on the pickup list, and he knew it. He said afterwards that he had worked out where he stood by about the third month, because the people helping him had a rota and he was on the wrong side of it. He was lord of all, in the sense that the Mass was as much his as anyone’s, and he was handled like the help.<\/p>\n\n\n\n Then the man who drove the round moved away, and the parish had a problem and no obvious answer, and somebody said the plain thing at last: he could drive. He had a licence, he knew the town by then, and he was there every Sunday regardless. So they put the keys in his hand.<\/p>\n\n\n\n He runs the round now. He holds the list he used to be the bottom of, unlocks the minibus at half past eight, and brings the same housebound parishioners in who were riding beside him a year ago.<\/p>\n\n\n\n That is the shape of the whole Epistle in a car park. He was an heir also through God the entire time he sat at the bottom of the list, and nothing about his standing changed the morning they handed him the keys.<\/p>\n\n\n\n What changed was that the parish finally treated the standing as real. An heir also through God does not become one when a community recognises him; he was one already, and the recognising is only the community ceasing to be wrong about it. He said the morning they handed him the keys was the morning it changed, and he was not talking about having something to do. He was talking about being counted an heir also through God rather than a guest of one.<\/p>\n\n\n\n I am not going to tell you this fixed everything. He is still a long way from where he started, still gets the pause on the phone when his name is unfamiliar, and the parish that drove him for a year could have handed him the keys eleven months sooner than it did. Nothing in the story is tidy. What it shows is only which of the two arrangements was reversible, and it was the one that stopped treating a full member as a permanent passenger. An heir also through God is what you get when somebody realises the deed was already made out, and acts as though it were true.<\/p>\n\n\n\n Ps 92:1-2.<\/em><\/p>\n\n\n\n God hath established the world, which shall not be moved: Thy throne, O God, is prepared from of old: Thou art from everlasting.<\/a><\/p>\n<\/blockquote>\n\n\n\nThe Gloria<\/h2>\n\n\n\n
Introit<\/h2>\n\n\n\n
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Collect<\/h2>\n\n\n\n
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The Commemoration of the Holy Innocents, Martyrs<\/h2>\n\n\n\n
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Epistle<\/h2>\n\n\n\n
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Gradual and Alleluia<\/h2>\n\n\n\n
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Gospel<\/h2>\n\n\n\n
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The Creed<\/h2>\n\n\n\n
The Offering<\/h2>\n\n\n\n
The heir who differs nothing from a servant<\/h3>\n\n\n\n
An heir also through God<\/h3>\n\n\n\n
The standing is conferred, not grown into<\/h3>\n\n\n\n
Lord of all, and still kept a ward<\/h3>\n\n\n\n
The keys, and the round<\/h3>\n\n\n\n
Offertory<\/h2>\n\n\n\n
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