Rector's Words | saviourtheredeemer

Canon Bahman Kalantari

Sermon on the Hope of the Messiah and the Fire of the Spirit

I want to begin by sharing an unforgettable experience of a baptism I attended at a waterfront home near Ferry Lake in Ontario many years ago. It was part of a house church ministry - a group of Christians who travel every six months to different places, evangelizing and bringing people to Christ.

This particular baptism took place in the front yard of a beautiful home facing the lake, surrounded by lush forest. The setting was breathtaking, with trees gently moving with the breeze, birds flying and singing, and the lake alive with ducks, swans, and mallards.

The minister used a wooden baptismal font, beautifully crafted and filled with water from the lake. As the service began, God’s creation around us seemed to pause. We could see deer in the distance, and foxes on the hillside, and the birds above - all stopping as though they, too, were witnesses to what was unfolding. It was as if all of creation came together in that moment to honour and participate in this holy sacrament.

When the minister baptized the young man in the name of the Father, the Son, and the Holy Spirit, a profound sense of Christ’s presence moved within us. It was not just something we imagined: everyone, from Christians to curious visitors, felt it. The atmosphere became silent, utterly sacred, as if Jesus Himself were walking among us, drawing together people, animals, and nature in perfect harmony.

This feeling of Christ’s presence was overwhelming and deeply moving. It was a mystical moment that words cannot fully describe: a moment of healing, peace, and joy that touched everyone there. It wasn’t just the candidate being baptized who experienced transformation; all of us felt renewed, as if we were re-experiencing our own baptisms.

I will never forget that day. It reminded me that every act of worship-whether a baptism, a wedding, or a funeral - carries the potential to be such a moment. These mystical moments, where the presence of Christ feels immediate and tangible, can change us, strengthen us, heal us, and inspire us with hope. They are moments where heaven meets earth, and we are reminded of God’s power and love to transform and renew our lives.

This profound experience leads us into today’s gospel passage about the baptism of the Lord.

In the Gospel of Luke (3:15-17, 21-22), we witness a moment brimming with expectation. The people of the Holy Land, weary under Roman rule and longing for deliverance, are drawn to John the Baptist, a fiery prophet proclaiming repentance. They wonder if he might be the long-awaited Messiah, but John sets the record straight:

“I baptize you with water; but one who is more powerful than I is coming… He will baptize you with the Holy Spirit and fire.”

John’s role is to prepare the way for the Messiah, fulfilling the prophecy of Isaiah: “A voice cries out: ‘In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God.’” (Isaiah 40:3)

John’s ministry and baptism are deeply symbolic. At the time, baptism was primarily a rite of purification for Gentiles converting to Judaism, a way of symbolically cleansing themselves to enter into God’s covenant people. By calling all - Jew and Gentile alike - to repentance and baptism, John is declaring that even God’s chosen people must prepare their hearts for the coming kingdom.

When Jesus comes to be baptized by John, something extraordinary happens. Though Jesus has no sin to repent of, His baptism is a sign -both to John and to the world - that He is the promised Messiah.

As He rises from the water, the heavens are torn open, the Holy Spirit descends like a dove, and the voice of the Father proclaims: “You are my beloved Son; with you, I am well pleased.”

This moment marks the fulfillment of Old Testament prophecies and the beginning of the Messianic era. Jesus’ baptism is not about conversion or cleansing; it is about consecration. It is the public announcement of His identity and mission, and it affirms John’s role as the forerunner who was sent to prepare the way.

The connection between John the Baptist and Jesus is deeply rooted in prophecy.

The prophet Malachi foretold John’s mission: “See, I will send my messenger, who will prepare the way before me.” (Malachi 3:1)

John is this messenger, the “voice in the wilderness,” calling people to repentance and pointing them to the One who is greater. When Jesus comes to be baptized, John recognizes Him as the fulfillment of his message. He declares:

“Behold, the Lamb of God who takes away the sin of the world!” (John 1:29)

John’s baptism of Jesus is an act of recognition and testimony. By baptizing Jesus, John not only fulfills his prophetic role, but also announces the arrival of the Messiah. The Spirit’s descent and the Father’s voice confirm that Jesus is the one anointed to bring God’s kingdom to earth.

John contrasts his baptism with Jesus’: “I baptize you with water… He will baptize you with the Holy Spirit and fire.” This image of fire is deeply significant. Fire in Scripture often represents God’s presence and transformative power. It purifies, refines, and prepares.

In Jesus’ baptism, we see the Spirit descending like a dove, symbolizing peace and renewal. But the Spirit also brings the fire of transformation: a fire that burns away sin, self-centredness, brokenness, and fear, refining us into vessels of God’s glory.

A Sufi parable sheds light on this transformation. A disciple asked a Sufi teacher,

“Why must we endure purification to experience God’s presence?” The teacher lit a lamp and said, “This lamp is meant to shine brightly, but if its glass is dirty, the light cannot be seen. It is not the light that changes, but the cleansing of the glass that allows it to radiate completely”

Like the glass of the lamp, our hearts must be cleansed and refined by the Spirit’s fire to reveal God’s light” (From Rumi).

Jesus’ baptism initiates this process - not just for Himself, but for all who follow Him. His baptism sanctifies the waters of repentance and opens the way for the Spirit’s transformative work in our lives.

Jesus’ baptism is not just a personal milestone; it is a cosmic turning point. The heavens opening signify that God’s presence is no longer distant. The Spirit descending reveals that God’s power is now active in the world.

And the Father’s voice declares Jesus as the beloved Son, fulfilling Psalm 2:7: “You are my Son; today I have become your Father.”

This moment is the beginning of the Messianic age. It is the hope of a world made new, the promise that God’s kingdom is breaking into our reality. Jesus’ baptism is the declaration that God’s redemptive plan is in motion, a plan that will bring healing, justice, and peace.

As we reflect on Jesus’ baptism, we are invited to embrace this hope and live into its promise. Through our own baptism, we are not only cleansed but also united with Christ in His death and resurrection (Romans 6:3-4). We are baptized with water, but Jesus also baptizes us with the Holy Spirit and fire.

The Spirit’s fire requires us to let go of everything that separates us from God, our sins, our doubts, our fears, and to trust in God’s refining work. Like the lamp in the parable, we must allow the Spirit to polish and purify us so that we can shine with God’s light.

This hope is not passive; it is active. Jesus’ baptism begins His mission to heal the broken-hearted, set captives free, and proclaim the good news of God’s kingdom (Luke 4:18).

As His followers, we are called to continue this mission, living as witnesses to the hope and renewal He brings.

The Messianic era has begun. The heavens remain open. The Spirit continues to descend. And God still speaks, declaring us His beloved children. Let us live in the fire of the Spirit, empowered by the hope of the Messiah, and bring His light to a world longing for redemption. Amen.

The Magi and Their Religion (Matthew 2:1-12)

The Rev. Canon Bahman Kalantari

Today’s gospel passage is about the Magi and their journey. I have spoken about the Magi before, but today I want to delve deeper, sharing more details and my own encounter with them. As a reminder, this is how I personally understand the Magi and their amazing journey.

The Magi are also referred to as the Wise Men or the Three Kings. Those who know something of the origin of the word “Magi” often point out how incorrect these other titles are. However, when we carefully consider the word “Magi,” we realize that all three titles are, in fact, appropriate and meaningful.

The word Magi is the plural form of the word Magus, a westernized version of the Persian word Mogh. The Moghs, or the Magi, were the clergymen of the Zoroastrian religion at the time of the infant Jesus. The Magi existed even before Zoroaster (the Persian Prophet). They served an ancient religion in which the sun (Mithra) was venerated, along with other natural phenomena like water (Anahita), fire (Agni), and soil.

The Magi were astrologer, scribe, and clerics. They formed a social class whose duty was to serve the Persian religion. They taught other social classes, served as consultants to authorities, and maintained social solidarity. However, Zoroaster, a monotheistic prophet, believed the Magi of his time were leading people astray.

During Zoroaster’s era, the Magi performed complicated and seemingly irrational rituals and ceremonies for even simple social acts. The veneration of the sun, water, soil, and fire through simple feasts had been replaced by intricate and costly rituals. The Magi easily exerted power over ordinary people and authorities, often exploiting them.

Zoroaster converted a powerful king and his vizier (minister) to his new religion. This king challenged the Magi and ultimately converted them to Zoroastrianism around 1700 B.C. Over time, Zoroaster’s teachings spread across ancient Persia, and the Magi, ever adaptable, became servants of the Zoroastrian religion.

The newly converted Magi began teaching people to worship the one God (Ahura Mazda), to fight Satan (Ahriman), and to celebrate God’s gifts.

When Jesus Christ was born, the Parthians ruled ancient Persia. They were from Parth, the northeastern province of Persia, and established an autonomous system of government. Each province had its own king (Shah), religion, laws, and sometimes even currency.

The entire kingdom was ruled by the Kings of Kings, and freedom of religion was an essential part of their governance. Before the Parthians came to power, their chieftains bore the title Kaavi, meaning king-priest. As a result, the Magi flourished as king-priests (Kaavi) in the provinces.

A few decades before Jesus’ birth, the Magi compiled their holy scriptures, the Avesta. Certain chapters in this book clearly reference the coming of the Saviour of the World. This prophecy is why the Magi, as local king-priests and astrologers, followed the star in search of the infant Jesus, the Saviour of the World.

According to the Magi’s Holy Scriptures, there are four Saviours for the end of every one-thousand years. The Magi came to the Holy Land to find the new Saviour of their time, the adopted Son of the Wise Lord.

The Magi brought three gifts for Jesus: gold, frankincense, and myrrh. Gold symbolized royalty, glory, and power. In ancient Persia, local kings would offer gold to the King of Kings as a sign of obedience and homage. They would also remove their crowns before him, symbolizing that the King of Kings held the true power.

Frankincense and myrrh were used by various religious groups in the kingdom for anointing leaders, holy ones, and youths who had reached the age of maturity.

Though the Magi were regional kings, they did not travel with their wealth or courtiers when seeking Jesus. Instead, they had a holy and specific destination revealed to them by a star.

They carried three meaningful gifts to present to Jesus as the heavenly-ordained King of Kings and High Priest.

The question that has always fascinated me is whether the Magi returned to Persia.

Marco Polo, the Italian traveler of the 13th and 14th centuries, writes about the Magi in his book. He already knew that the Magi were from Persia. He discovered that the three Magi began their journey from a city called Saba. After visiting the Holy Land, they returned to Saba and died there. Marco found their graves in a cemetery in Saba.

Many years ago, I visited my birthplace to see my family. One of my friends, a student of archaeology, who always sought to take me on fascinating journeys, told me he was certain he had discovered the tombs of the Magi.

We traveled to the village of Saba—the word Saba means “gentle breeze.” As soon as we passed through the ancient gate of the village, my friend took me to an old protected cemetery in the northern part. This cemetery contained tombs of individuals considered infamous in their time: rebels, skeptics, atheists, and loners. These individuals came from diverse professions: architects, scribes, poets, bricklayers, mystics, chieftains, and blacksmiths.

Upon entering the cemetery, we noticed villagers scrutinizing our every move. A man wearing a long cloak, likely the headman, approached us and asked what we were seeking.

My friend vaguely mentioned the Magi, to which the headman responded sternly: “Do not take any pictures, and do not touch the signs on the graves.”

For three hours, he silently observed us.

My friend, a specialist in ancient symbols, took me to a corner of the cemetery and pointed to three turquoise-coloured grave stones.

They were arranged in a triangular formation—one at the top, two on the sides—encircled by engraved stones. My friend showed me the symbols on each stone.

The first grave had an image of fire and a star. The second bore an image of a girdle and a lion. The third displayed a chalice and an ox. These were unmistakable signs of the Magi and their ancient religion.

The chalice, in particular, was used in rituals to hold Haoma, a sacred drink symbolizing spiritual vitality and immortality.

I was overwhelmed with joy and bliss. It didn’t matter whether these were definitively the graves of the Magi. What mattered was the profound experience my friend and I shared. It felt as though Christ Himself was present in that moment. In that moment, it felt as though my friend, the headman, and I had become the Magi, seeking Jesus, the Savior.

I will never forget that uplifting moment. Every time I reflect on it, I feel Jesus’ presence very clearly.

In this holy season, we have begun our journey, shedding unnecessary burdens and allowing ourselves to be guided by the light of the Holy Spirit. We long to visit Jesus, our Saviour, to pay homage to Him as our King of Kings, surrender to Him as our Liberator, worship Him, and follow Him.

Therefore, with faith and joy, let us, like the Magi, continue the journey. Amen.

Sermon on the Magnificat and the Holy Family

The Rev. Canon Bahman Kalantari, Rector

The earthly parents of Jesus are Mary and Joseph. Through Mary and Joseph, God comes to earth to dwell among human beings, sharing our lives and experiences. This family, divinely planned and established, has become a Christian pattern for us all since Jesus’ birth. Let me share an example that shows this beautifully, something that truly happened.

Many years ago, while I was attending church, a young family became a part of our congregation. They stayed with us for exactly 40 days. At the time, we were dealing with several challenges as a church. Some parts of the church building needed repair, and we didn’t know how to proceed. On top of that, several of our members were struggling with health issues. Personally, I was deeply worried about my father, who was in the hospital. I couldn’t visit him, and this weighed heavily on my heart.

It was in this season of anxiety and uncertainty that this family arrived. Without asking any questions, they simply joined us in worship and fellowship. Their presence was remarkable—they brought hope and encouragement in ways that were subtle yet profound. Without knowing the specific concerns in our lives, their words and actions brought us closer to Jesus.

For instance, when it came to the church building repairs, they were incredibly talented and resourceful. They didn’t engage in long processes that often feel discouraging. Instead, they rolled up their sleeves and got to work, helping in practical ways that amazed us all. While they worked, they shared stories about their travels and experiences. Every story, every account of the people they met and the places they visited, somehow pointed us back to Christ. They didn’t preach to us directly, but their stories radiated the presence of Jesus, His peace, His hope, His strength, and His healing.

I am convinced they weren’t doing this intentionally. We were the ones asking them questions - about their journeys, the places they visited, and the people they encountered. Yet, every time they shared, their words seemed to carry Christ’s light. Whether they spoke about a hotel or an interaction with a stranger, their experiences reminded us of Jesus’ presence and brought us comfort and renewal.

After 40 days, the family left to continue their travels. When I asked for their contact information, hoping to stay in touch, the wife simply smiled and said, “Oh, we will be back. We are always around.”

At the time, I didn’t fully understand her words. Even now, I’m not entirely sure how to decipher them. But as I reflect on this family’s brief but impactful presence, I see them as examples - representatives of Mary and Joseph. Through divine intervention, they brought Christ to us, just as Mary and Joseph brought Christ into the world.

This brings us to Mary’s amazing song, the Magnificat.

After the angel Gabriel told Mary about the birth of Jesus, Mary went into a town in the hill country of Judea. She went into Zechariah’s home, where she greeted Elizabeth. In response to Elizabeth’s spirit-filled greeting, Mary declares her divine-liberating insight in the form of a hymn.

Mary’s hymn is perhaps the first Christian declaration. Let us see what the blessed Mary teaches us. This is how the hymn begins:

The Song of Mary (Luke 1:46-55 NKJV)

46 And Mary said: “My soul magnifies the Lord,

47 and my spirit has rejoiced in God my Saviour.”

Mary begins by teaching us that God is the source of true joy. Her soul and spirit unite in a single voice of praise, expressing pure, unshakable joy in God’s saving power. This reminds us that God’s salvation is not just an act of rescue but an invitation to joy, a joy that comes from a deep relationship with Him.

48 “For He has regarded the lowly state of His maidservant; for behold, henceforth all generations will call me blessed.”

Mary humbly sees herself as God’s servant. Through her, she shares the Good News for the first time: that Christ’s coming is for all people, and all generations will celebrate this miraculous moment. Her words invite the whole human family to embrace Christ as Saviour and Lord.

49 “For He who is mighty has done great things for me, and holy is His name.”

Mary exalts God’s might and holiness, emphasizing that He is both powerful and compassionate. This holiness is not distant or unattainable; it’s a gift that God offers to us. All we need to do is accept His offer, through loving and following Christ. Holiness, Mary teaches, is tied to health: the healing of our souls, hearts, and minds. This health and wholeness are demonstrated throughout Jesus’ ministry as He heals the sick, restores relationships, and proclaims the Kingdom of God.

50 “And His mercy is on those who fear Him from generation to generation.”

Here, Mary proclaims God’s mercy for those who approach Him with awe, reverence, and humility. To “fear” God is not to live in terror but to recognize His greatness and surrender to His love. Such hearts are open to learning the fullness of His mercy.

51 “He has shown strength with His arm; He has scattered the proud in the imagination of their hearts.”

52 “He has put down the mighty from their thrones, And exalted the lowly.”

Mary declares the revolutionary power of God. He lifts the humble, those who rely on Him, and brings down the proud and self-sufficient. God stretches out His arms to embrace the meek, the poor in spirit, and the broken and oppressed. These are the ones who will inherit the Kingdom of Heaven.

53 “He has filled the hungry with good things, and the rich He has sent away empty.”

The “rich” in Mary’s hymn are not merely those with wealth but those whose hearts are consumed by worldly attachments. Their self-sufficiency blinds them to God’s blessings. In contrast those who hunger for God and surrender to Him are filled with His abundant grace. This verse challenges us to reflect on what attachments in our own lives might prevent us from fully receiving God’s blessings.

54 “He has helped His servant Israel, in remembrance of His mercy,

55 As He spoke to our fathers, to Abraham and to his seed forever.”

Mary concludes by reminding us of God’s faithfulness to His promises. Her words call to mind the covenant with Abraham and the fulfillment of that promise in the birth of the Messiah. Just as God kept His promises to Israel, we can trust that He remains faithful to His people today. The birth of Christ assures us of God’s presence, offering hope and renewal to a broken world.

Closing Prayer:

Living God,

you are the giver of wisdom and true discernment,

guiding those who seek your ways to choose the good.

Mercifully grant that your people,

feasting on the true bread of heaven,

may have eternal life in Jesus Christ our Lord. Amen.

Sermon on the Magi and St. Matthew

During Epiphany, we celebrate the Magi visiting baby Jesus. Epiphany means a big appearance or showing up. It is when Jesus was revealed to more than just his local community but to the whole world.

The Magi’s event has been understood in a few ways. I have talked about this before, but today I will share with you some new findings about the magi.

In the Gospel, the Magi asked Herod about the newborn King of the Jews, guided by a special star to worship Him.

First, why did the Magi come to the Holy Land? Their religious beliefs drove them to journey to the Holy Land.

The Magi were king-priests from Persia (Iran today) who followed Zoroastrianism. They were rulers beneath the highest King. Their belief involved a Trinitarian god: the wise lord, the wise lord's Son (Mithra), and the wise lord's daughter (Anahita).

Mithra, the wise lord's son, is the protector of truth and justice; he is the universal light, acts as the divine representative of the wise Lord on earth, and shields the righteous from the darkness.

Anahita, the wise lord's daughter, is the queen of heaven; she protects pure waters, and offers wisdom, renewal, and peacefulness to people.

Now, let's understand why we believe the Magi were three individuals:

1. One represented and served the wise lord.

2. Another represented and served the wise lord's son, Mithra.

3. The third represented and served the wise lord's daughter, Anahita.

According to the Magi's Holy Scriptures, there are FOUR Saviours expected at the end of each one-thousand-year period. They traveled to the Holy Land seeking the new saviour of their time, who would be the wise Lord's adopted Son.

Again we need to ask, why did St. Matthew write about the Magi in his Gospel?

First,

1. Matthew was a tax-collector and money-changer.

2. He likely had literacy in multiple languages to gather information for his job.

3. His success as a moneychanger required understanding various currencies and exchange rates.

4. To comprehend economies, living in different countries was crucial in ancient times.

Second,

Ambrose, a church leader in the fourth century, mentioned that Matthew, the Gospel writer, traveled to Persia and Macedonia.

During his time in Persia, Matthew stayed along the southern coast of the Caspian Sea. This explains why a copy of Matthew's Gospel made its way to India around the same period.

Christian Persians believed and wrote that Matthew's Gospel was originally written in Aramaic. They converted to Christianity because they had access to this Aramaic version, which educated Persians could easily read.

However, historical evidence confirms that the Gospels, including Matthew's, were written in Greek.

But, Papias, an early church leader from the first and second centuries, noted that Matthew also wrote a Gospel in the Hebrews' own dialect, which was Aramaic.

Therefore, we believe that Matthew wrote his Gospel in both Aramaic and Greek. His journey to Persia aimed to continue the mission initiated by the Magi, sharing the good news with those in that region.

Another question: Did the Magi return to Persia?

Marco Polo, a traveler from the thirteen and fourteen centuries, wrote about the Magi in his book. He learned they were from Persia by reading local history and interviewing the people. According to his findings, the three Magi started their journey from a city called Saba, returned there from the Holy Land, and passed away. Marco discovered their graves in Saba's cemetery.

This is the gist of the new findings.

And the last question is: what is the message of Epiphany for us today? What is God's liberating message in this Gospel passage?

Sometimes, like the Magi, we await a significant change or event, longing for renewal. Our Heavenly Father understands this and sends signs:

These signs can lead us to the new and amazing things that bring about significant change in our lives. It could be a rainbow (like in Noah's case), a lamb (like in Abraham's case), a ladder (like in Jacob's case), or a star (as with the Magi).

When we see the star, do we perceive it as a distant beauty or recognize it as a sign? Having faith means accepting the star as a sign of God's activity, not just a beautiful sight.

Let us pray:

Dear Lord Jesus Christ, during this Epiphany season, we long to come to you, honour you as our King, worship you, and walk in your footsteps. Guide us with faith and happiness, much like the Magi on their spiritual quest. Empower us through the Holy Spirit's work to establish your Kingdom here on earth. In Abba’s presence we pray. Amen.

Sermon on the Magi and St. Matthew

During Epiphany, we celebrate the Magi visiting baby Jesus. Epiphany means a big appearance or showing up. It is when Jesus was revealed to more than just his local community but to the whole world.

The Magi’s event has been understood in a few ways. I have talked about this before, but today I will share with you some new findings about the magi.

In the Gospel, the Magi asked Herod about the newborn King of the Jews, guided by a special star to worship Him.

First, why did the Magi come to the Holy Land? Their religious beliefs drove them to journey to the Holy Land.

Anahita, the wise lord's daughter, is the queen of heaven; she protects pure waters, and offers wisdom, renewal, and peacefulness to people.

Now, let's understand why we believe the Magi were three individuals:

1. One represented and served the wise lord.

2. Another represented and served the wise lord's son, Mithra.

3. The third represented and served the wise lord's daughter, Anahita.

Again we need to ask, why did St. Matthew write about the Magi in his Gospel?

First,

1. Matthew was a tax-collector and money-changer.

2. He likely had literacy in multiple languages to gather information for his job.

3. His success as a moneychanger required understanding various currencies and exchange rates.

4. To comprehend economies, living in different countries was crucial in ancient times.

Second,

Ambrose, a church leader in the fourth century, mentioned that Matthew, the Gospel writer, traveled to Persia and Macedonia.

During his time in Persia, Matthew stayed along the southern coast of the Caspian Sea. This explains why a copy of Matthew's Gospel made its way to India around the same period.

However, historical evidence confirms that the Gospels, including Matthew's, were written in Greek.

But, Papias, an early church leader from the first and second centuries, noted that Matthew also wrote a Gospel in the Hebrews' own dialect, which was Aramaic.

Another question: Did the Magi return to Persia?

This is the gist of the new findings.

And the last question is: what is the message of Epiphany for us today? What is God's liberating message in this Gospel passage?

Sometimes, like the Magi, we await a significant change or event, longing for renewal. Our Heavenly Father understands this and sends signs:

When we see the star, do we perceive it as a distant beauty or recognize it as a sign? Having faith means accepting the star as a sign of God's activity, not just a beautiful sight.

Let us pray:

How to make the Anglican Rosary

Anglican Prayer Beads

A Form of Contemplative Prayer

Anglican Prayer Beads are a relatively new form of prayer, blending the Orthodox Jesus Prayer Rope and the Roman Catholic Rosary. The thirty-three bead design was created by the Rev. Lynn Bauman in the mid-1980s, through the prayerful exploration and discovery of a contemplative prayer group.

The use of the rosary or prayer beads helps to bring us into contemplative of meditative prayer—really thinking about and being mindful of praying, of being in the presence of God—by use of mind, body, and spirit. The touching of the fingers on each successive bead is an aid in keeping our mind from wandering, and the rhythm of the prayers leads us more readily into stillness.

Anglican Prayer Beads.

Symbolism of the Beads
The configuration of the Anglican Prayer Beads relate contemplative prayer using the Rosary to many levels of traditional Christian symbolism. Contemplative prayer is enriched by these symbols whose purpose is always to focus and concentrate attention, allowing the one who prays to move more swiftly into the Presence of God.

The prayer beads are made up of twenty-eight beads divided into four groups of seven called weeks. In the Judeo-Christian tradition the number seven represents spiritual perfection and completion. Between each week is a single bead, called a cruciform bead as the four beads form a cross. The invitatory bead between the cross and the wheel of beads brings the total to thirty-three, the number of years in Jesus’ earthly life.

Praying with the beads

To begin, hold the Cross and say the prayer you have assigned to it, then move to the Invitatory Bead. Then enter the circle of the prayer with the first Cruciform Bead, moving to the right,

go through the first set of seven beads to the next Cruciform bead, continuing around the circle,

saying the prayers for each bead.

It is suggested that you pray around the circle of the beads three times (which signifies the Trinity)

in an unhurried pace, allowing the repetition to become a sort of lullaby of love and praise that enables your mind to rest and your heart to become quiet and still.

Praying through the beads three times and adding the crucifix at the beginning or the end, brings the total to one hundred, which is the total of the Orthodox Rosary. A period of silence should follow the prayer, for a time of reflection and listening. Listening is an important part of all prayer.

Begin praying the Anglican Prayer Beads by selecting the prayers you wish to use for the cross and each bead. Practice them until it is clear which prayer goes with which bead, and as far as possible commit the prayers to memory.

Find a quiet spot and allow your body and mind to become restful and still. After a time of silence, begin praying the prayer beads at an unhurried, intentional pace. Complete the circle of the beads three times.

When you have completed the round of the prayer beads, you should end with a period of silence. This silence allows you to center your being in an extended period of silence. It also invites reflection and listening after you have invoked the Name and Presence of God.

Closing your Prayers
The following ending can be used with any of the prayers in this booklet. After three circuits around the prayer beads, you may finish as follows:

Last time through:

Invitatory Bead
The Lord’s Prayer

The Cross
I bless the Lord.

Or, in a group setting:
Let us bless the Lord
Thanks be to God.

Prayers
You may mix and match or put together your own.

Bless the Lord

The Cross

Blessed be the one, holy, and living God.
Glory to God for ever and ever. Amen.

The Invitatory
O God make speed to save me (us),
O Lord make haste to help me (us),
Glory to the Father, and to the Son, and to the Holy Spirit: As it was in the beginning, is now, and will be forever. Amen.

The Cruciforms
Behold now, bless the Lord, all you servants of the Lord. You that stand in the house of the Lord, lift up your hands in the holy place and bless the Lord.

The Weeks
I lift up my eyes to the hills;
From where is my help to come?
My help comes from the Lord,
The maker of heaven and earth.

Trisagion and Jesus Prayer

The Cross
In the Name of God, Father, Son, and Holy Spirit. Amen.

The Cruciforms
Holy God,
Holy and Mighty,
Holy Immortal One,
Have mercy upon me (us).

The Weeks
Lord Jesus Christ, Son of God,
Have mercy on me, a sinner.

Or, in a group setting:
Lord Jesus Christ, Son of God, Have mercy upon us.

*Trisagion means "thrice Holy"

Agnus Dei Prayer

The Cross
The Lord’s Prayer

The Invitatory
"Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer."—Psalm 19:14

The Cruciforms
Oh, Lamb of God that taketh away the sins of the world
have mercy upon us,
Oh, Lamb of God that taketh away the sins of the world
have mercy upon us,
Oh, Lamb of God that taketh away the sins of the world
give us Thy Peace.

The Weeks
Almighty and merciful Lord,
Father, Son, and Holy Spirit,
bless us and keep us.
Amen.

*Agnus Dei means "Lamb of God"

Julian of Norwich Prayer

The Cross
In the Name of God, Father, Son, and Holy Spirit. Amen.

The Cruciforms
God of your goodness, give me yourself,
For you are enough to me.
And I can ask for nothing less that is to your glory.
And if I ask for anything less, I shall still be in want, for only in you have I all.

The Weeks
All shall be well, and all shall be well,
And all manner of things shall be well.

In His love He has done His works, and in His love He has made all things beneficial to us.

This prayer was created by Sister Brigit-Carol, S.D.
www.solitariesofdekoven.org

A Celtic Prayer

The Cross
In the Name of God, Father, Son, and Holy Spirit. Amen.

The Cruciforms
Be the eye of God dwelling with me,
The foot of Christ in guidance with me,
The shower of the Spirit pouring on me,
Richly and generously

The Weeks
Pray each phrase on a separate bead.
I bow before the Father who made me,
I bow before the Son who saved me,
I bow before the Spirit who guides me,
In love and adoration.
I praise the Name of the one on high.
I bow before thee Sacred Three,
The ever One, the Trinity.

This prayer was created by Sister Brigit-Carol, S.D.
www.solitariesofdekoven.org

Come Lord Jesus Prayer

The Cross
"Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen."—Revelation 7:12

The invitatory
"God is our refuge and strength, a very present help in time of trouble."—Psalm 46:1

The Cruciforms
"Bless the Lord, O my soul, and all that is within me, bless God’s Holy Name."—Psalm 103:1

The Weeks
"Come Lord Jesus, draw us to yourself."—John 12:32

Saint Patrick's Breastplate

The Cross

I bind unto myself today the strong Name of the Trinity,
by invocation of the same, the Three in One, and One in Three.
Of whom all nature hath creation, eternal Father, Spirit, Word:
praise to the Lord of my salvation, salvation is of Christ the Lord.

The Invitatory
Christ be with me, Christ within me, Christ behind me, Christ before me,
Christ beside me, Christ to win me, Christ to comfort and restore me.
Christ beneath me, Christ above me, Christ in quiet, Christ in danger,
Christ in hearts of all that love me, Christ in mouth of friend and stranger.

The Cruciforms
I bind unto myself today
the strong Name of the Trinity,
by invocation of the same,
the Three in One, and One in Three.

The Weeks
1. I bind this day to me for ever, by power of faith, Christ’s Incarnation;
2. his baptism in Jordan river;
3. his death on cross for my salvation;
4. his bursting from the spicèd tomb;
5. his riding up the heavenly way;
6. his coming at the day of doom:
7. I bind unto myself today.

1. I bind unto myself the power of the great love of cherubim;
2. the sweet "Well done" in judgment hour;
3. the service of the seraphim;
4. confessors’ faith, apostles’ word,
5. the patriarchs’ prayers, the prophets’ scrolls;
6. all good deeds done unto the Lord,
7. and purity of virgin souls.

1. I bind unto myself today the virtues of the starlit heaven,
2. the glorious sun’s life-giving ray,
3. the whiteness of the moon at even,
4. the flashing of the lightning free,
5. the whirling of the wind’s tempestuous shocks,
6. the stable earth, the deep salt sea,
7. around the old eternal rocks.

1. I bind unto myself today the power of God to hold and lead,
2. his eye to watch, his might to stay,
3. his ear to hearken, to my need;
4. the wisdom of my God to teach,
5. his hand to guide, his shield to ward;
6. the word of God to give me speech,
7. his heavenly host to be my guard.

Words: attributed to St. Patrick (372-466)
translated by Cecil Frances Alexander, 1889
Adapted for use with Anglican Prayer Beads by Laura Kelly Campbell

An Evening Prayer

The Cross
Glory to the Father, and to the Son, and to the Holy Spirit. as it was in the beginning, is now, and will be for ever. Amen.

The Invitatory
Open my lips, O Lord,
and my mouth shall proclaim
Your praise.

The Cruciforms
Guide us waking, O Lord,
and guard us sleeping;
that awake we may watch
with Christ, and asleep
we may rest in peace.

The Weeks
Jesus, lamb of God, have mercy on us.
Jesus, bearer of our sins, have mercy on us.
Jesus, redeemer of the world, give us your peace.