"This is the night…"

This is the night which shines with the glory of Christ’s resurrection – the night in which we recall and reaffirm our own participation in His resurrection which is ours through the power of our baptism. And tonight we consider what Baptism means for daily life. Certainly baptism is a one time thing, but it isn’t something that is done once and then simply remembered with a certificate, like graduations and anniversaries. It is something done once, but with eternal effects. And so in that sense, baptism is not just a one time thing “over and done with…” It’s a daily thing in its effects: baptism is a daily garment, something we wear each and every day. In baptism God has marked us with his seal of ownership, branded us as sheep of His pasture, and taken away the stain of original sin by washing us with Christ’s blood. The Christian life is a daily baptism, and baptism is the daily life of a Christian. It’s a daily dying and rising. Just as we go to sleep each night and get up in the morning, so we daily die to sin and rise up to live in Christ through our baptism. Daily dying and rising is the daily life of the baptized.

St. Paul writes, "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?" He writes this as though everyone would know this and agree wholeheartedly with it. We were buried with Christ by baptism into His death. Baptism unites us with the death of Jesus.

In the death of Jesus on the cross, God has given the world a death in which a sinner may die now and live forever. We can either die now in the death of Jesus and live forever in His life, or we can live now apart from the death of Jesus, and die forever in our own death. There is no third option. Jesus died for sin and rose from the dead. Scripture teaches us that "the death he died he died to sin, once for all, but the life he lives he lives to God." Baptism joins us to the death of Jesus. It nails us to His cross, buries us in His tomb. God has put our sin out of His sight. He has buried it in the death of His Son. He has hidden it in His wounds. He has sealed it in His grave.

Baptismal death in the death of Jesus is a death with hope. "If we have been united with Jesus in a death like his, we shall also be united with him in a resurrection like his." We know how our story ends. We know how the last chapter comes out for those who are joined to Christ. Christ has died. And we have died with Him. Christ has risen. And we will rise with Him. That means whatever may come our way in this life – whether poverty, disease, pain or persecutions – our present sufferings cannot compare with the glory that will be revealed in us. Whatever burden the cross of Christ may bring to us now, it doesn’t compare with what we will be ours in the resurrection of the righteous. But baptism sets us in a struggle. Because of our baptism, we have become the enemy of the devil, the world, and our own sinful natures. The devil rants and roars against baptism, and will stop at nothing to keep us away from living in its power. The world hated Christ and crucified Him, and so the world tries to crucify everyone who is joined with Christ.

However, by confessing our sins we bury them in Baptism. We drown them in the blood that flowed from Jesus' side. This is what St. Paul means when he says, "Reckon yourselves dead to sin." We are to confess our sins. We are to bury them in Christ’s grave. In confession, we are setting Baptism to work for us, releasing the power of Jesus' death and resurrection in our lives. We can’t conquer sin. Christ alone conquers sin for us, and He does it through the daily application of the fruits of baptism. We no longer live, but we died and were buried, and so Christ now lives within us. Our life is the resurrected life of Jesus. He is at work in and through us. We are "alive to God in Christ Jesus" and it is only "in Christ Jesus" that we are alive to God. Apart from Him, we would be dead, but because we are joined to Him by baptism, we live.

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Holy Weak

As many of you know, I recently began a new ministry here in Des Moines, Iowa. Since late December I have been running at full speed almost constantly. Trying to get to know people in my parish (as well as the Catholics of the area), and learning the little traditions and particular habits of a congregation will always keep someone busy (this is the main reason I have not done much over here at the Anglo-Catholic for a long time). We also are still trying to take care of and sell our house back in Virginia. I really have no complaints about being busy; it is a joy to be here, and I am truly thankful that I have been allowed to serve God's Church in this capacity. When responsibilities pile up, and we realize just how large certain tasks are, it can begin to make one feel somewhat unskilled. Having to ask questions to verify precisely how something is normally done can often make one feel a bit stupid. Then to top it off, we are all waiting for the Ordinariate to come into existence here in the USA, and while we have hopes and expectations that it will be soon, our inability to make it come faster makes us feel ineffective.

There is another layer of this whole situation though. All of this is going on right now during the end of the Lenten season. We have been going through fasts and abstaining from certain things. The sacrament of Confession becomes more common, and services increase in frequency (especially during these next few days). It causes us to look forward to Easter with an extra joy and excitement this year. We all hope that there are some new horizons that we will be able to reach, and soon.

Each one of us wants to be strong. Although the definition of "strong" may be different for every one of us, we all have the same goal in it: we desire to have the ability to accomplish that which we consider to be good and right. We want to be better spouses, better parents, better children, better workers, better clergy, and better Christians overall. In spite of this, that very strength that we seek at times seems fleeting and just outside of our grasp. The temptation to throw up our hands and give up can be extra strong (that is exactly what Satan would love to help us do). I have been preaching for weeks encouraging my parish to be diligent in taking advantage of every means the Church provides for our spiritual growth. The Lenten season is designed to help us to walk closer to Jesus, and we must use every tool it grants us. Then as the end approaches, we start to wonder if we really are any closer to God than we were six weeks ago. Did we take advantage of things the way we were supposed to?

Clearly, one of the worst attitudes we can have is pride; being smug about how well we did in our spiritual walk is the exact danger that the Apostle Paul warned the Corinthians about many times. If you get to the end of the Lenten season and say "wow, I really did great this year!" there is a good chance that you really did awful. Yet, we are supposed to feel like we have grown in our faith and are able to love God and neighbor more than we did before. God wants us to be encouraged. It is this tension that Paul saw and tried to root out of the Church in Corinth. This is why he also pointed out to them that Jesus said "My grace is sufficient for thee: for my strength is made perfect in weakness" (2 Cor 12:9). When we hold on to the two different ideas it can be confusing, but the world we live in is created that way. "You have to go down to go up." If you have grown into a deeper relationship with Christ, then your heart should be saying both "I am weak" and "Jesus is strong", so that you can also say "I have grown" and do so without pride.

In this Holy Week are you feeling a bit weak? I know I am, and I also know that is a good thing. When we are weak and pliable, then we are able to be used. Dried clay is set and is only useful for one purpose; wet clay can be formed for many uses. Strength in the flesh will only make us break like clay pots when God calls us to service. None of us who are waiting to be received into the Catholic Church knows exactly what we will be called to do; that can be frightening. Let us accept our weakness, seeing that Christ appeared as weak on these days of the Triduum. Yet in that apparent weakness was found the greatest strength man can know. The strength of faithfulness and determination; the strength of the accomplishment of our redemption; the strength that led to the victory of the Resurrection of that first Easter morning. When we are weak, then we are strong.

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Time Drawn into Eternity

Mr. Joey Spencer, Program Director, writes to inform us that the Te Deum Institute of Sacred Liturgy of the Diocese of Tulsa will host a conference on Sacred Time and the Liturgical Calendar on March 11th and 12th, 2011, featuring the internationally recognized liturgical scholar, author, and Pastoral Delegate for Anglicanorum Coetibus in Australia, Auxiliary Bishop Peter J. Elliott of Melbourne.  The conference will be held at the Downtown DoubleTree Hotel, Tulsa, Oklahoma.

Bishop Elliott, author of Ceremonies of the Roman Rite and Ceremonies of the Liturgical Year, will give the keynote address, entitled: “The Glory of the Liturgy – Pope Benedict’s Vision” on Friday evening (March 11) with presentations on Saturday (March 12) by Fr. William Christ (Holy Trinity Orthodox Church), Fr. Angelo Van der Putten, F.S.S.P, and Pastor Mason Beecroft (Grace Lutheran Church, LCMS).

A panel discussion in which all the presenters will come together to answer questions will follow.

“The Liturgy and the Eucharist are the source and summit of our life in Christ,” insisted Bishop Edward Slattery, Bishop of Tulsa.  “When we are joined with Christ in the Eucharist, we participate in the eternal now of God and time is drawn up into Eternity.”  Participants who attend this conference will deepen their understanding of the importance Sacred Time, the manifold ways by which Sacred Time is expressed in the Church’s liturgical calendar, and how the liturgy and the Church Calendar can open up new meaning in our secular calendar.

This conference is open to the public.  Cost for the entire conference is $40.00.  Special room rates at the DoubleTree are available for those who will stay overnight or for the weekend.  For more information or to register, please contact the Te Deum Institute at info@tedeuminstitue.org.

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Te Deum Laudamus

A venerable tradition is that of singing the Te Deum on the last day of the year. In case you don't have access to a full choir and pipe organ, this post allows the Choir of Westminster Abbey do the singing for you…

0 Te Deum Laudamus

We praise thee, O God: we acknowledge Thee to be the Lord.
All the earth doth worship Thee, the Father everlasting.
To Thee all Angels cry aloud: the Heavens and all the powers therein.
To Thee Cherubim and Seraphim continually do cry, Holy, Holy, Holy: Lord God of Sabaoth;
Heaven and earth are full of the Majesty of Thy Glory.
The glorious company of the Apostles praise Thee.
The goodly fellowship of the Prophets praise Thee.
The noble army of Martyrs praise Thee.
The holy Church throughout all the world doth acknowledge Thee;
The Father of an infinite Majesty;
Thine honourable, true, and only Son;
Also the Holy Ghost: the Comforter.

Thou art the King of Glory, O Christ.
Thou art the everlasting Son of the Father.
When Thou tookest upon Thee to deliver man: Thou didst not abhor the Virgin's womb.
When Thou hadst overcome the sharpness of death, Thou didst open the Kingdom of Heaven to all believers.
Thou sittest at the right hand of God in the glory of the Father.
We believe that Thou shalt come to be our Judge.
We therefore pray Thee, help Thy servants whom Thou hast redeemed with Thy precious blood.
Make them to be numbered with Thy Saints in glory everlasting.

O Lord, save Thy people: and bless Thine heritage.
Govern them and lift them up for ever.
Day by day we magnify Thee; and we worship Thy Name, ever world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us.
O Lord, let Thy mercy lighten upon us: as our trust is in Thee.
O Lord, in Thee have I trusted: let me never be confounded.

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St. Thomas of Canterbury

StThomasBecket1 St. Thomas of Canterbury

To look upon he was slim of growth and pale of hue, with dark hair, a long nose, and a straightly featured face. Blithe of countenance was he, winning and loveable in his conversation, frank of speech in his discourses, but slightly stuttering in his talk, so keen of discernment and understanding that he could always make difficult questions plain after a wise manner. (from the Icelandic Saga)

That is the description of St. Thomas of Canterbury. A man who had astonishing worldly power, he valued only the power of Christ. A man who had the friendship of royalty, he desired only the friendship of the Divine King. He wore honour as a hair-shirt, and bore truth as a cloak around him. The Church was the mother he loved, and he died defending her maternal dignity.

When the sword was about to fall, he bent his head in prayer, commending himself and the holy dignity of the Church to God's keeping, and to the intercession of Blessed Mary and the martyr St. Denis. After the second and third blow, he spoke softly, "For the Name of Jesus and the protection of the Church I am ready to embrace death."

This was a bishop after Christ's own heart. As the labourer in the field sweats under the noonday sun, so did the blood pour down the body of this holy labourer for God's own people, until it pooled on the cold stone floor of God's own house. And in the silence of death his blood cried out. It cried out for the king's repentance; it cried out for the Church to stand firm upon her foundation; it cried out for the faithful to come — and come they did, the pilgrims coming in such multitudes as had rarely been seen. They came to pray with Thomas, the bishop after Christ's own heart, the man "blithe of countenance and frank of speech." And Thomas still prays. He prays for the return of his countrymen to the faith for which he died. He prays for clergy to use the courage imparted to them when they were anointed. He prays for all of us, that we may live – and die – "for the Name of Jesus."

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The Innocent Martyrs

231 HolyInnocents0212 The Innocent Martyrs

As we celebrate the birth of holy innocence, our joy is tempered by the remembrance of the deaths of the Holy Innocents. A wicked ruler ordering death much as he might order the destruction of an unwanted animal; terrified parents seeing their children's blood on the same streets where their families had walked for generations; brutalized children having their lives stolen scarcely after they had begun; a whole town maimed beyond recognition, all because the sin of Adam and Eve necessitated the birth of a Saviour.

Countless preachers will relate the slaughter of the Holy Innocents to the millions of children murdered through abortion – and quite rightly so. But the horror of abortion is something that goes far beyond what happened on the streets of Bethlehem. At least the deaths of those little boys in Bethlehem afforded some safety to the Christ Child, because the sly Herod thought he had accomplished his purpose, and so the Holy Family was able to continue unmolested on its journey to the safety of Egypt. At least those little boys, even in their suffering, had parents who did all they could to protect them from the violence descending upon them. At least those little boys were named, and they were loved, and they were incorporated into God's family through the religious rites attended to by their mothers and fathers. The little boys of Bethlehem are remembered even today, and their deaths are able to be seen as being directly related to the mystery of the Holy Incarnation.

But the little victims of abortion… theirs is a holocaust that defies description. It is no single act of a wicked ruler that causes their deaths; rather, their deaths happen as a matter of choice – choices made by the very ones who should be protecting their innocent lives. These are not deaths being endured for any noble cause. These are deaths born of ignorance, of selfishness, of greed, of any number of the spoiled fruits of sin.

As we remember the deaths of the Holy Innocents, remember also those who are being murdered in their holy innocence. And pray, too, that the twisted hearts which allow and encourage such unspeakable things might be changed.

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On Patmos

patmos cave of the apocalypse1 On Patmos

Cave of the Apocalypse, Patmos

As we move through the Octave of Christmas, it is as though we’re on a spiritual journey as we travel from the Feast of the young Protomartyr, St. Stephen, now on to the Feast of the aged St. John. And what a journey the Beloved Disciple made, being taken from tending his fishing nets by the Galilean sea to a cave of exile on the island of Patmos. In both places he was called by the Lord Jesus; first, to listen to the Divine Word so he could follow, and then, to record the Divine Word so those of us who have come later can also follow.

A few years ago I led a parish pilgrimage to Greece and Turkey, and we visited the cave where tradition says St. John received the apocalyptic vision. As many holy places as I have visited, rarely have I been as affected as I was while standing in that place. There it was that the Risen Lord spoke to John with a power so overwhelming that a fissure was left overhead, dividing the rock into three pieces as a reminder that the Trinity had revealed the truth on that spot. Every place one looked, there was a reminder of John: the hollow in the rock where he rested his head when he grew so tired he could no longer stand upright; the sloping shelf on which the Revelation was recorded. It was all I could do to keep my shoes on my feet, so clearly was this "holy ground." It seemed as though the breath of history was being held in that place, and that the apostle would at any moment appear once again to take up his pen to continue recording the living and awe-full word of the Lord. But of course, that could not be. It was there, in that cave, that the final word was spoken. What St. John heard there was the last word of truth. There is no more to be revealed; all we can pray for now is for our increased understanding of what Christ has spoken once for all. Here are the last words the Lord spoke to the last living apostle, written down with trembling hand:

"I, Jesus, have sent my angel to you with this testimony for the churches. I am the root and the offspring of David, the bright morning star." The Spirit and the Bride say, "Come." And let him who hears say, "Come." And let him who is thirsty come, let him who desires take the water of life without price. I warn every one who hears the words of the prophecy of this book: if any one adds to them, God will add to him the plagues described in this book, and if any one takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. He who testifies to these things says, "Surely I am coming soon." Amen. Come, Lord Jesus! The grace of the Lord Jesus be with the saints. Amen.

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"To You"

William Adolphe Bouguereau Song of the Angels 52511 To You

In the night sky over the Bethlehem fields, an angel appeared to the shepherds and said, "Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord…” The great joy being announced was addressed "to all the people," not just to the shepherds near Bethlehem. The words tell us that this gift of God lying in a manger has been born to us, to each one of us. The good news, the Gospel of Christmas, is addressed "to you."

I can remember as a child the excitement of looking under the Christmas tree, with all the gifts wrapped and waiting, and seeing one that had my name on it. I still get that feeling, when I see a beautifully wrapped package, and I sneak a look at the tag, and I see that it’s for me! So then, imagine a gift – beautifully wrapped – with a tag that simply reads, "To you." No other name on it, just "to you." A gift labeled like that would mean that anybody who saw it could say, "This one's for me." Anyone could unwrap the gift and claim it as his own. Well, that's what the tag says on this bundle wrapped in swaddling cloths and lying in Bethlehem's manger. It says, "To you." "For to you is born this day in the city of David a Saviour…."

In the manger is God's love for each one of us. There in the midst of animals and straw is His love which saves us. There in the form of the Divine Infant is God’s desire for each one of us to be His own. Before we even knew enough to ask for a Saviour, God sent One. Before we even knew enough to ask for a Lord, He came to be our Lord, a Child conceived by the Holy Spirit, born of the Virgin Mary. Wrapped in swaddling cloths is God's gift to us. And it’s a gift that will outlast all the others. This little Child in the manger gives us exactly what we need most: God’s forgiving and embracing Love.

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A Visit to the Christmas Crib

Nativity12 608x1024 A Visit to the Christmas Crib

In the Name + of the Father, and of the Son, and of the Holy Ghost. Amen.

OUR FATHER. HAIL, MARY. GLORY BE.

V. The Word was made Flesh. R. And dwelt among us.

O Divine Redeemer Jesus Christ, kneeling before thy crib, I believe that thou art the God of infinite majesty, even though I see thee here as a helpless babe. Humbly I adore and thank thee for having so humbled thyself for my salvation as to will to be born in a stable. I thank thee for all thou didst wish to suffer for me in Bethlehem, for thy poverty and humility, for thy nakedness, tears, cold and sufferings.

Would that I could show thee that tenderness which thy Virgin Mother had toward thee, and love thee as she loved thee. Would that I could praise thee with the joy of the angels; that I could kneel before thee with the faith of Saint Joseph; the simplicity of the shepherds. Uniting myself with these first worshippers at the crib, I offer thee the homage of my heart, and I beg that thou wouldest be born spiritually in my soul. Give me, I pray thee, the virtues of thy blessed Nativity.

Fill me with that spirit of renuniciation, of poverty, of humility, which prompted thee to assume the weakness of our nature, and to be born amid destitution and suffering. Grant that from this day forward I may in all things seek thy greater glory, and may enjoy that peace promised to men of good will.

Sweet Babe of Bethlehem, I praise thee, I bless thee, I thank thee. I love thee with all my heart. I desire to worship thee, and to be like thee in all thy holy and blessed ways.

O Holy Mary, as I here adore thy Divine Son, pray for all little children, that they may be protected from all harm and danger, and that they may grow in grace and in favour with God and man.

We pray thee, O Father, that the holy joy of Christmas may fill our minds with thoughts of peace, and our hearts with a sense of thy great love: hasten the time when war being done away, we may love as brethren, and bring in the reign of the Prince of Peace, Jesus Christ our Lord. Amen.

In the Name + of the Father, and of the Son, and of the Holy Ghost. Amen.

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The Crib at Greccio

511760621 6b1bbbbe4e12 The Crib at Greccio

Chapel of the Crib at Greccio

It was in a grotto at Greccio, on Christmas Eve in 1223, that St. Francis created a creche depicting the birth of our Savior. It was a simple affair, but as word spread throughout the area the people began to arrive with torches and candles. There they heard the Poor Man of Assisi read the Gospel telling of Christ's birth in Bethlehem, and he preached about Jesus taking poverty upon Himself, so that we might become rich in our love for God.

Since that time, the scene has been recreated in our homes and in our churches, in places public and private, allowing us to "go to Bethlehem, to see this great thing which has come to pass…"

This is the contemporary account written by St. Thomas of Celano, a follower of St. Francis:

Francis’ highest intention, his chief desire, his uppermost purpose was to observe the holy Gospel in all things and through all things and, with perfect vigilance, with all zeal, with all the longing of his mind and all the fervor of his heart, "to follow the teaching and the footsteps of our Lord Jesus Christ." He would recall Christ’s word through persistent meditation and bring to mind his deeds through the most penetrating consideration. The humility of the incarnation and the charity of the passion occupied his memory particularly, to the extent that he wanted to think of hardly anything else.

What he did on the birthday of our Lord Jesus Christ near the little town called Greccio in the third year before his glorious death should especially be noted and recalled with reverent memory. In that place there was a certain man by the name of John, of good reputation and an even better life, whom blessed Francis loved with a special love, for in the place where he lived he held a noble and honorable position in as much as he had trampled upon the nobility of his birth and pursued nobility of soul.

Blessed Francis sent for this man, as he often did, about fifteen days before the birth of the Lord, and he said to him: "If you want us to celebrate the present fast of our Lord at Greccio, go with haste and diligently prepare what I tell you. For I wish to do something that will recall to memory the little Child who was born in Bethlehem and set before our bodily eyes in some way the inconveniences of his infant needs, how he lay in a manger, how, with an ox and an ass standing by, he lay upon the hay where he had been placed.” When the good and faithful man heard these things, he ran with haste and prepared in that place all the things the saint had told him.

But the day of joy drew near, the time of great rejoicing came. The brothers were called from their various places. Men and women of that neighborhood prepared with glad hearts, according to their means, candles and torches to light up that night that has lighted up all the days and years with its gleaming star. At length the saint of God came, and finding all things prepared, he saw it and was glad. the manger was prepared, the hay had been brought, the ox and ass were led in. There simplicity was honored, poverty was exalted, humility was commended, and Greccio was made, as it were, a new Bethlehem. The night was lighted up like the day, and it delighted men and beasts. The people came and were filled with new joy over the new mystery. The woods rang with the voices of the crowd and the rocks made answer to their jubilation. The brothers sang, paying their debt of praise to the Lord, and the whole night resounded with their rejoicing. The saint of God stood before the manger, uttering sighs, overcome with love, and filled with a wonderful happiness. The solemnities of the Mass were celebrated over the manger and the priest experienced a new consolation.

The saint of God was clothed with the vestments of the deacon, for he was a deacon, and he sang the holy Gospel in a sonorous voice. And his voice was a strong voice, a sweet voice, a clear voice, a sonorous voice, inviting all to the highest rewards. Then he preached to the people standing about, and he spoke charming words concerning the nativity of the poor king and the little town of Bethlehem. Frequently too, when he wished to call Christ Jesus, he would call him simply the Child of Bethlehem, aglow with overflowing love for him; and speaking the word Bethlehem, his voice was more like the bleating of a sheep. His mouth was filled more with sweet affection than with words. Besides, when he spoke the name Child of Bethlehem or Jesus, his tongue licked his lips, as it were, relishing and savoring with pleased palate the sweetness of the word. The gifts of the Almighty were multiplied there, and a wonderful vision was seen by a certain virtuous man. For he saw a little child lying in the manger lifeless, and he saw the holy man of God go up to it and rouse the child as from a deep sleep. This vision was not unfitting, for the Child Jesus had been forgotten in the hearts of many; but, by the working of his grace, he was brought to life again through his servant St. Francis and stamped upon their fervent memory. At length the solemn night celebration was brought to a close, and each one returned to his home with holy joy.

The hay that had been placed in the manger was kept, so that the Lord might save the beasts of burden and other animals through it as he multiplied his holy mercy. And in truth it so happened that many animals throughout the surrounding region that had various illnesses were freed from their illnesses after eating of this hay. Indeed, even women laboring for a long time in a difficult birth, were delivered safely when some of this hay was placed upon them; and a large number of persons of both sexes of that place, suffering from various illnesses, obtained the health they sought. Later, the place on which the manger had stood was made sacred by a temple of the Lord, and an altar was built in honour of the most blessed father Francis over the manger and a church was built, so that where once the animals had eaten the hay, there in the future men would eat unto health of soul and body the flesh of the Lamb without blemish and without spot, our Lord Jesus Christ, who in highest and ineffable love gave himself to us, who lives and reigns with the Father and the Holy Spirit, God, eternally glorious, forever and ever. Amen. Alleluia, Alleluia.

The most important section of the sanctuary at Greccio is the Chapel of the Crib, which was built in the present form in 1228. A rock under the altar indicates the place where St. Francis arranged the manger. The cave wall is surrounded by a fresco from the school of Giotto. It shows Francis wearing the dalmatic of a deacon and taking into his arms the infant Jesus.

3681423800 39402a4d86 z11 The Crib at Greccio
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