[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 84. 1859.]

The fast, probably like other Christian observances, is of Jewish origin, corresponding with the preparation of the Jews for the yearly Expiation; their humiliation being forty days before the expiation, and ours is forty days before the expiation of the sins of the world by the death of CHRIST.

From the very first ages of Christianity, it was customary for Christians to set apart some time for mortification and self-denial, in memory of the sufferings of CHRIST, and to prepare for the solemn feast of Easter.

This solemn season is limited to forty days, because the number forty was very anciently appropriated to seasons of repentance and humiliation. This was the number of days during which GOD covered the earth with the deluge (Gen. vii. 4.); the number of years in which the children of Israel did penance in the wilderness (Num. xiv. 34.); the number of days Moses fasted in the mount (Deut. ix. 9.), and Elijah in the wilderness (1 Kings xix. 8.); the Ninevites had this number of days allowed for their repentance (John iii. 4.); and our LORD, when he was pleased to fast in the wilderness, observed the same length of time (Matt. iv. 2.).

This season of humiliation was observed by the primitive Christians with the most rigid strictness. No marriages were allowed. Their festivals were transferred from the ordinary week days to Sunday or Saturday; which last day, among the eastern Christians, was a festival like Sunday. Except on these two days, the Eucharist was not consecrated during Lent; that being an act more suitable to Festivals than Fasts. The primitive Christians, during this season, exhibited every external mark of deep penitence and sorrow, particularly abstinence and fasting. They extended the fasting on every day in Lent beyond the hour of three in the afternoon, at which time other fasts ended, to the evening.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 85-86. 1859.]

This name is derived from the custom that prevailed in the primitive Church, for penitents at this time to expression their humiliation, by lying in sackcloth and ashes. By the coarseness of sackcloth, they ranked themselves among the meanest and lowest conditions of men. By ashes, and sometimes earth cast upon their heads, they made themselves lower than the lowest of the creatures of GOD, and put themselves in mind of their mortality, which would reduce them to dust and ashes.

In the primitive Church, such persons as stood cnovicted of notorious crimes, were on this day put to open penance. They were excommunicated by the Bishop, and not admitted to reconciliation with the Church, until after the most public testimonies of sorrow and repentance, and the greatest signs of humiliation.

On this day some solemn forms of supplication and humiliation, taken from the Commination Service of the Church of England, are appointed to be used at Morning Prayer; and six of the penitential Psalms of David are appointed to be used instead of the Psalms for the day. The first Lesson for the morning, taken from Isaiah, displays the guilt and depravity of man, and concludes by pointing out to him the way of salvation through a Redeemer. The second Lesson, from St. Luke, is an excellent summary of our Saviour’s sermon on the mount; and enforces those Christian graces and virtues, without which all expressions of penitence are empty and vain. The first Lesson for the evening contains an animating encouragement to repentance, in GOD’S declaration of mercy to the Ninevites; and the second Lesson enforces the same duty, by displaying the second coming of CHRIST to judge the world. The Epistle and Gospel caution us against resting in external expressions of sorrow, while our hearts are devoid of the emotions of real contrition. Thus admirably calculated is the service of the day to enforce the duties of humiliation and repentance.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 86-88. 1859.]

The design of the Church in these Sundays is to call us from the feasting and joy of Christmas, to prepare for the fasting and humiliation proper for the approaching season of Lent; to bring us from thinking on the manner of CHRIST’S coming into the world, to reflecting on the cause of it, our own sins and miseries; that so, being convinced of the reasonableness of punishing and mortifying ourselves for our sins, we may the more strictly and religiously apply ourselves to the duties of humiliation, mortification, and repentance, during the season of Lent.

The Epistles for each of these three days are taken out of St. Paul’s Epistles to the Corinthians. The first two persuade us to acts of mortification and penance, by proposing to us St. Paul’s example. And because all acts of self-denial, unless founded upon charity, or in a principle of love to GOD and submission to his institutions, profit nothing; the Church, in the Epistle for Quinquagesima Sunday, sets before us this exalted virtue of Christian love and unity. The design of the Gospels is the same with that of the Epistles.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 82-83. 1859.]

The Epistle for the Purification contains a prediction of the first advent of the Messiah, when he should come to his temple; which prediction was fulfilled at the presentation of CHRIST in the temple of which the Gospel gives an account.

The Epistle for the Annunciation contains the prophecy in Isaiah concerning the miraculous birth of CHRIST; and the Gospel recites the fulfillment of this prediction.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 84. 1859.]

The Epistle relates to the conversion of St. Paul; and the Gospel exhibits the eminent reward of those who, like this Apostle, shall steadily adhere to the Saviour, and labor in his service.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 83. 1859.]

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 82. 1859.]

This book has long been out of print, though it can be procured from sellers of used books. In order to provide brief notes of educational and devotional instruction, the Society will be publishing here on its website Bishop Hobart’s commentary on the church year. Each item will be published on the day beginning the season or on the respective holy day, covering the entire church year. We hope these snippets of information will be enlightening for Anglicans and non-Anglicans alike.

Bishop Hobart’s commentary includes a few footnotes. Where we have found them to be important for the understanding of his particular remarks, we have included them; when we have found them to address marginal matters not explicitly necessary for understanding his comments, we have omitted them.

As we are only now publishing the series, we begin with the Sundays after the Epiphany and will continue until we have finished next year on the feast of Epiphany.

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Many Christians today read through the Bible as if it were an instruction manual for piecing together buyer-assembled particle board furniture. Some of it is obvious, and some of it is confusing. We plod along through each book, chapter by chapter, not always understanding, but somehow forcing things together to look like the item pictured on the box. However, when it comes to following Christ, we should do more than haphazardly throw together our understanding of Scripture because doing so will lead to an uncertain life—though, on the outside, it looks to others like the picture of the thing on the box, that preconceived idea of how Christians are supposed to act and think.

How can we better read and meditate on the Bible so that we have a better understanding of God’s precepts? One way practiced since early Christianity is that of lectio divina, or “divine reading”.

Lectio divina is a form of reading the Scriptures that includes four parts: reading, meditation, prayer, and contemplation. First, the Christian reads the text, methodically going over a passage, taking note of anything that seems particularly unique or meaningful. Next, he meditates on the meaning of the passage—not simply the facts of the story, but also the implications of the actions described. He lets the ramifications of the text sink in. Then, he turns to the Lord in prayer, asking that his mind and will be shaped in the image of God and that he will be transformed by the text. Finally, the reader contemplates how this text expresses the love of God and its application, committing himself to obey the Lord’s commandments.

To help Bible readers use the tool of divine reading, the Rev. Charles Erlandson has written a series of daily devotionals covering the entirety of the New Testament. His first of eight volumes has recently been released and is entitled Give Us This Day, Volume 1: Matthew. In the book, Father Erlandson, an Anglican priest, provides the reader with a pattern to apply lectio divina to the Gospel According to St. Matthew. Each chapter provides a brief essay explaining some points of the text and offers anecdotes or analogies that can help the Bible reader better understand the passage. This is followed by a short prayer, sometimes an original prayer by the author, sometimes a prayer or hymn from church history or the Book of Common Prayer. There are also “Points for Meditation” that can help the reader in assessing how the text is important to his life. The chapter concludes with a resolution that aids the reader in committing himself to let his words and deeds be influenced by the principles of God’s word.

Give Us This Day: Matthew is a resource that can be helpful for anyone wishing to have a deeper understanding of the Bible. Fr. Erlandson carefully examined the New Testament text over a period of two years, generally following the lectionary of the Book of Common Prayer. He wrote 1,000-1,500 words six days a week to craft this devotional guide. He began the project as a way to help parishioners and friends read through and become more familiar with the Scriptures, sending out his daily reflections by email. The book is not an exegetical commentary or a one-minute motivational book; instead, the author has provided an in-depth devotional for the serious reader and follower of Christ. Readers can use this quality tool to help them read the Bible in a deliberate, formative way; meditate and pray more biblically; and mature in their relationship with Christ.

In addition to the book, Fr. Erlandson has provided several resources on his website www.giveusthisdaydevotional.com Visitors to the site can sign up to receive a chapter of the devotional each day by email or receive a free ebook version of Matthew. Fr. Erlandson’s essays about Anglicanism are available on his blog “Reformed Catholicism”. Additionally, he has posted some of his reviews of books by other writers.

Fr. Erlandson is assistant rector of Good Shepherd Reformed Episcopal Church and high school teacher at Good Shepherd School in Tyler, Texas. He is also an adjunct professor for Cranmer Theological House. The second volume of the series, covering the Gospel According to St. Mark, will be published in 2012.

Give Us This Day, Volume 1: Matthew is available for purchase from Amazon.com, Barnes & Noble, and other online booksellers. List price is $12.99.