As I pointed out in my Blog posting for Septuagesima Sunday in A.D. 2024, posted on Jan. 24th, Septuagesima Sunday is now largely unique to the Anglican worship traditions. It is the first of three Sundays the names of which end in “gesima.” “Gesima” is derived from a Latin word meaning “days,” which itself is derived from Quadragesima, which means Forty Days, specifically, the Forty Days before Easter. In some Anglican usage the three days are called “Pre-Lent.” In the first millennium of Christianity in the Western Church, these forty days were known as Septuagesima Season. In all AIC Publications I call them the “Gesima” season, pronouncing it the American way (Jes-i-mah) rather than the English manner (Guess-eh-muh). The Roman Catholic Church, in a move followed by many Protestant liturgical denominations, did away with the season in the reforms begun in the late 1960s. The Church of England now calls the three Sundays the Third-, Second- and Sunday next- before Lent. In the Eastern Church tradition there is no comparable season except that the Sunday before the First Sunday in Lent is celebrated as Forgiveness Sunday. The Easter Church service includes a unique chant based on Psalm 69:18 and 19: “Turn not away thy face from thy child, for I am afflicted. Hear me speedily: Draw near unto my soul and deliver me.” (1928 B.C.P. text, based on the Septuagint translation prepared by the Blessed Alcuin of York during the reign of the Holy Roman Emperor Charlemagne. For more on the relationship between Alcuin and Charlemagne, see my Blog posting for March 16, A.D. 2024). For a longer, more detailed and documented discussion of “Gesima” season, including its liturgical colors and the tradition of suspending singing the Gloria, watch Episode One in Gesima: the Pre-Lenten Season. Another resource is my Podcast homily for Septuagesima Sunday, which is also linked from the Podcast Homilies page.
The Collect for Septuagesima Sunday is an adaptation by Archbishop Cranmer from the Gregorian Sacramentary (10th C. based on collects attributed to, or which express doctrine interpreted by, Pope Gregory the Great (A.D. 590-604), especially the doctrines of the Holy Trinity and of Christ as our Saviour.
O LORD, we beseech thee favorably to hear the prayers of thy people;
that we, who are justly punished for our offenses, may be mercifully delivered by thy goodness,
for the glory of thy Name, through Jesus Christ our Saviour, who liveth
and reigneth, with thee and the Holy Ghost ever, one God, world without end. Amen.
The Epistle reading, 1 Corinthians 9:24-27, continues the teachings of St. Paul which were read in Epiphany season concerning the Christian virtues, here including diligence and temperance. As with the other Pauline epistles, the reading provided the Scriptural foundations which were later consolidated into Western Church doctrine during the 6th, 7th and 8th C. The Christian Virtues were also propounded by many theologians and writers in the Eastern Church. In the reading, St. Paul refers to the greater wisdom of the pursuit of heavenly (“imperishable”) values instead of earthly (perishable) values. The “imperishable” crown in verse 25 refers to salvation in the heavenly kingdom. Many of these ideas later formed the basis for the study discipline known as Christian Spirituality. The concept is discussed and illustrated in Christian Spirituality: An Anglican Perspective, available through my Amazon Author Central page. Full information about the volume is found on the AIC Bookstore page.
The Gospel reading, Matthew 20:1-16, is St. Matthew’s unique account of the Parable of the Laborers in the Vineyard, also known as the Parable of the First and the Last. Each of the men in the story agreed upon a fixed payment, a denarius, a Greek coin which is the equivalent of about $50 today. The same payment was promised by the vineyard owners no matter what time of day the person started, whether at Third Hour (or 9 A.M. in verse 3), or Sixth Hour and Ninth Hour (Noon and 3 P.M., respectively, in verse 5) or Eleventh Hour (5 P.M. in verse 6). At the end of the day, certain of those who were hired first raised the objection that those who worked only an hour got the same pay as those who started at daybreak. In verse 13, Jesus silenced the most vocal critics: “Friend, I am doing you no wrong. Did you not agree with them [the landowners] for a denarius?” (NKJV text). In the final verse is the most important lesson is taught: “the last will be first and the first last. For many are called but few chosen.” This has been interpreted as a caution against self-righteousness. In practical terms, it teaches us that we should regard those who come late to the Church as just a valuable as lifelong members. The image above appears as Illustration No. 92 in our Bookstore Publication, The Gospel of Matthew: Annotated & Illustrated, available through my Amazon Author Central page. Details of the book are available on the AIC Bookstore page. My Podcast Homily for Septuagesima Sunday is linked from the Podcast Homilies page.
As always, thank you for your interest and support. Glory be to God for all things! Amen!
Anglican Internet Church 
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