Canon Bahman Kalantari
Sermon by: The Rev. Canon Bahman Kalantari, Rector
Sermon on Healing Bartimaeus (Mark 10:46-52)
We heard about Bartimaeus and his faith today. I would like to share with you an incident that, in a strange way, is very similar to Bartimaeus, the way he encounters Jesus, and his faith. Our biblical conversations group has heard about a part of this incident.
On a summer day, a Tuesday morning, I was inside our church preparing for our Taizé worship. While I was moving around, I heard somebody knocking at the office door. I left the church and approached the office door, opened it, and nobody was there. I came back to the church, and now I heard somebody knocking at the chapel door very loudly. I jumped out to see who was behind the door. I opened it, and a young man was standing there. As soon as I opened the door, he told me, “Apparently you are busy, don’t bother!”
Without any reflection, and I do not know why, I said to him, “I am preparing for our Taizé worship. Why don’t you come inside the church?” Without saying a word, he followed me in. I continued to prepare for Taizé.
He came in and first looked at everything, but I noticed that after a while the stained glass windows had attracted his attention. He went to the bell tower and started looking at every stained glass window and other images very carefully. I was still preparing. He checked every stained glass and image in the church. In those moments, I was thinking about saying something, trying to find out how I could be of any assistance. But at the same time, a whisper was telling me: stay silent.
Finally, the young man walked towards the altar, stopped facing it, and began to gaze at his right side. Then he moved toward the stained glass that pictures Jesus the Shepherd. For at least 10 minutes, he looked at Jesus the Shepherd without saying a word. Finally, he asked me, “Is this the Savior?” I said, “Yes.”
Then, very abruptly, he said, “I have to leave.” He went to the bell tower, unlocked the door, and left. I did not hear from him for two weeks. Then, again, on a Tuesday morning, I heard the same rhythm of knocking. I opened the office door, and it was him.
As soon as I opened the door, he said, “I need a pair of suit and a clean pair of shoes. I have an interview; I need to look good. I do not have extra money to buy new clothes. But I don’t need food.”
Amazingly enough, on that day, we had everything he needed in our blessed church. I gave him what he needed, from socks and shoes to shirts and suits and even shawls.
Then he said, “That’s nice.” Before he left, I asked him to let me know about the outcome of the interview. He nodded and left. A few weeks later, he called the church. I answered.
The voice said, “It’s me.” I knew who he was. He continued and said, “I got the job. I am moving to a new town. Is there any worship place there?” I checked and gave him a few names and addresses. Then he said, “I now want you to go inside your worship place and thank the Savior. Are you gonna do that?”
I said, “Yes, I’ll do it now.” He said, “OK,” and hung up. He never introduced himself to me. His encounter with Jesus the Savior inside our church reminds me of Bartimaeus.
This encounter leads us to reflect on the experience of Bartimaeus in the Gospel of Mark (Mark 10:46-52). There are similarities between the young man in my story and Bartimaeus, the blind man in today’s gospel reading. Both of them came seeking something deeper, and both encountered Jesus in their moment of need.
Before we look closer at Bartimaeus, I would like to mention three key points regarding our faith:
1. There is no veil between the loving God and the worshiper anymore.
2. The divine spark exists in the souls, hearts, and minds of human beings. But, human souls, minds, and hearts have been stained.
3. The Spirit of God, through the grace of our Lord, removes the stain from human hearts, minds, and souls in order to give a new, refreshed life, bestowing upon us Jesus’ heart, soul, and mind.
Now, let’s apply these ideas to Bartimaeus’ faith as recorded in the Gospel of Mark. Bartimaeus, a blind beggar, hears that Jesus is nearby, walking along the road. He screams out, “Son of David, have mercy on me”. The people nearby order Bartimaeus to be silent. But he screams even louder, “Son of David, have mercy on me!”
In those days, beggars lived on the street and were dependent on people’s mercy. They had no possessions or hopeful future and considered themselves fortunate to receive a piece of bread for survival. Bartimaeus is described in the gospel as a blind beggar—being blind would have made his life even more difficult. His world was limited to sitting and begging for food.
Yet despite these hardships, Bartimaeus’ financial struggles did not stop him from being different. He was alert and awake. In spite of his blindness, he was totally aware of what was happening around him. And because he had no attachments, his spirit was free.
He wasn’t afraid of losing face, shyness, or acquiring a bad reputation. He had already heard of Jesus, and by hearing about Him, Bartimaeus had come to believe that Jesus was the Son of David, the Messiah. This is why Bartimaeus, with no hesitation, screamed, “Son of David, have mercy on me!”
In this plea, Bartimaeus is saying three things to Jesus:
1. You are the Messiah.
2. You are able to do wonderful things.
3. I know that you are going to listen to me despite the interference and negative attitudes toward me.
The second time Bartimaeus screams, Jesus stops and asks him: “What do you want me to do for you?”
Bartimaeus’ answer is exceptional. He does not ask for wealth, food, clothing, or even glory. Instead, he says, “My master, I want to see.”
First, he accepts Jesus as his master. This makes him the freest man in the world. He is a man without attachment whose master is Jesus Christ.
Then, he says that he wants to see. He seeks sight to obtain new life, telling Jesus, “Let me see, and I will take care of the rest.” Bartimaeus desires to experience a new life with open eyes, and Jesus heals him.
Just as there was no gate or veil between Bartimaeus and Jesus, there is no gate or veil between us and God through the grace of our Lord Jesus Christ. When Bartimaeus screamed, people tried to create a barrier, but he persisted. Today, those barriers might come from outside, like others’ negativity, or from within, through our own pessimism, doubts, and lack of faith.
Bartimaeus teaches us three vital lessons about communicating with God:
1. We should have deep and strong faith in Jesus, the Messiah.
2. We should be positive, joyful, and eager when we speak with Him.
3. We should not be afraid to “scream” spiritually—to cry out, remove barriers, and persist until we receive God’s response.
Let us pray: Lord Jesus, we praise Your name and shout with joy for Your presence in our lives, and for the anointing power of Your Holy Spirit, which helps us to go deeper into Your truths. We turn our eyes to heaven, anticipating new wisdom and deeper insights into Your sacred teachings. A
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.
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.
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.
​
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.
The Cross
In the Name of God, Father, Son, and Holy Spirit. 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
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 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
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.
Or
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 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
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.