January 16, 2012

Fr. Lawrence Kern was an exemplary priest and friend who had spent 51 years in the service of the Lord as His priest and was an active pastor till before his death. A great inspiration for all priests who wish to follow the Lord and follow His Great Commission. The faithful of St. Gabriel's, Greeley, CO,The Diocese of Holy Trinity and Great Plains and the Holy Catholic Church Anglican Rite rejoices that we have gained our beloved Fr. Kern in heaven to remember us before the throne of Almighty God. The following is a tribute from his niece, Kathleen Tuttle to the loving memory of Fr. Kern, delivered by Gary Debus at the Requiem of Fr. Lawrence Kern

Although a very private person, Lawrence was a person of many interests. He was very shy until he put his collar on and then he found his niche in life. It was his aim to be a minister from the time he was a little boy. Many of his ancestors were in the clergy or teachers. He was both.

He attended school first at Cache La Poudre school in Laporte, then attended and graduated from Eaton High School. He went to the Colorado State College of Education in Greeley to become a High school English/History teacher and graduated in 1953. He taught school in Kansas and Wyoming for three years. Then entered the Church Divinity School of the Pacific, Berkeley CA with the encouragement of Dorothy Waterbus of St. Luke’s Episcopal Church in Fort Collins.

He was ordained to the priesthood Dec. 21, 1960 by the Right Reverend Joseph S. Minnis, Bishop of the Episcopal Diocese of Colorado. He first served his apprenticeship in Boulder CO where he expanded his cooking abilities and housekeeping. He did counseling at Haight-Ashbury. He was assigned to Clearfield Utah where he had several churches. This experience was valuable when he served in Leadville and had the Timberline Circuit through the mountains. Here he met Gary and Joanne.

Lawrence took time to stay with his mother and father in Fort Collins while she was in ill health. During that time, he filled in and helped with churches such as Estes Park, Fort Collins, Cheyenne, and others in the state of Colorado.

He later served in Ouray where he again made many friends. He was there during the time the parish hall was rebuild to match the 19th century church. He retired from the Episcopal Church and returned to Fort Collins.

He was invited by the Bishop of the Anglican Church to serve in his Diocese. Then Father Larry returned to Ouray to serve in the Anglican Diocese. He came back to Greeley when this church was meeting in another facility. It was decided to buy this historic house and use it as St. Gabriel’s. Father served here until his death.

He was well known for helping the homeless, having his own food pantry and giving out bus tokens for United Way. People came from distant places for baptisms and marriages. There were 100 baptisms in 2009 and 210 in 2010. He was still scheduled to do several baptisms and a wedding at the time of his hospitalization.

St. Gabriel’s and service to God were his purpose in life . He often said that, “God has a purpose for me being in this church on this corner. When he is done with his work with me on Earth, he will take me.”

Father Kern was interested in genealogy and archaeology, traveling extensively in the Southwest USA as well as Mexico with his friends. His interest in genealogy resulted in the editing of two books, Ouray County Cemeteries and Delores County Cemeteries.

In Ouray he joined the Masonic Order and served as Master of the Lodge there.

He was preceded in death by his parents, Harrold and Ida Kern, sister Betty (Lois Elizabeth) Watson Alvarez and grand nephew, James Sharp. Survivors include his sister, Barbara Tuttle of Fort Collins; five nieces: Vera Selland (Terry) of Loveland, Rebecca (Argus) Markle of Arkansas, Mary Beth (Bill) Akers of Arkansas, Charlotte (James) McAllister of California and Kathleen Tuttle (Greg Golovanoff) of Idaho, and a step nephew, Greg Alvarez (Mary) of CA. Great nephews and nieces [: Diana Eliason, Mike Sharp, Gayle Sharp; Charles, Jeff, Dwight, Vince, Dana (Jenkins), Jason and Jeanette (Murchinson) Markle; Terri and Lance Akers; Mike and Kim Kinzer; Cassandra (Jeff) Slota, Teresa (Kevin) Roseman, Elizabeth Golovanoff; 36 great grand nieces and nephews (8 step);] and numerous great great grand nephews and nieces.

He loved animals and had special ones in his life, his childhood collie, Frisky Patches and his cat companion of 23 years, Babe. His human friends were numerous. Of his best friends who have gone before him were, Martle Mischke, the Bruces, Fr. Bacon, and others. Some of his long time friends were David Houtz, Chita Labsack, Gary and Joanne Debus, and nephew of Martle Mischke, Paul Lewis.

We want to thank his friends and relatives who have been very helpful over the years and during his illness, especially Gary and Joanne and Teresa and Kevin Roseman. A very special thank you to the Bishop Leo and his wife and to Retired Bishop McNealy and his wife. Thank you to all who came today to celebrate the life and memory of Father Lawrence Kern.

January 5, 2012

It was January 1, 2012. My wife Holly and I landed in Los Angeles for the Rose Parade and the Rose Bowl game between Wisconsin Badgers and Oregon Ducks.

It was evening by the time we got to Rosemead, CA. We stayed at the Salesian residence, with my friend, Fr. Joseph Matthew whom I had known since our seminary days. He led us to our room. Holly's eyes caught something extraordinary just outside the room, on the cement floor in the courtyard.

The spot served as the home of potted plants that were watered daily and had left a mark on the cement floor.

Miracle? What do you see? Random water mark or Blessed Virgin Mary and Baby Jesus. Later, Father Joseph Matthew reminded us that it was the first of January, which happens to be the Feast of The Mother of God, when we noticed the image.

This is something out of the ordinary. You can see the video below:

December 2, 2011

On the road visiting the Lord's flock in Wyoming, here are the tremendous sights that our eyes caught. How providential it was! Maranatha, Come O Lord. Part II of the video at the end of the blog. Glory to thee O Lord!

Advent, another new beginning in the Christian Year of Worship and Preparation for His Second Coming. Another year of opportunity to return back to the Lord from whom we come, to whom we belong and to whom we shall go back. Its a great time to turn away from sin and seek His face. May we be found faithful in His service at His Second Coming.

The import of this season is highlighted by Vernon Staley himself. Excerpt from the "Catholic Religion" a manual of instruction for members of the anglican communion by Vernon Staley- 1893 (Courtesy of google books on line):

10. The Return to Judgment.. From thence He shall come to judge the Quick and the Dead."

The second coming of our Lord, which is the hope of His Church, will differ in many ways from His first coming. He came first in great humility when He did not abhor the Virgin's womb, His second coming shall be in awful majesty. His first coming was as the Saviour of the world, He will come again to be our Judge. It is in commemoration of these great events, the one in the past, the other in the future, that the Church keeps the season of Advent.

That our Lord will come again is perfectly certain, for He has said so; but the time of His coming is veiled in uncertainty. He who said,.' they shall see the Son of Man coming in the clouds with great power and glory. And then shall He send His angels, and shall gather together His elect from the four winds, from the uttermost part of the earth to the uttermost
part of heaven," went on to add, " But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father," [St. Mark xiii. 26, 27, 32]

The purpose of the second coming of Jesus Christ is stated in the Creed,-" He shall come to judge the quick and the dead." By the expression II the quick," we are to understand
the living,-those who shall be -alive on the earth at the second coming of Jesus Christ. Of such it is written that they" which are alive and remain shall be caught up in the clouds, to meet the Lord in the air."[ 1 Thess, iv. 17]

The day of judgment is described as "the day when the Son of Man is revealed." [St. Luke xvii. 30] By this we may understand that before pronouncing sentence, Jesus Christ will first satisfy the assembled universe of His righteous claim to be their judge, so that friend and foe alike may be convinced of His perfect equity.

The day of judgment will be the day of justice, when all life's inequalities will be put right, and everyone will get his due. As such St. John speaks of it,-" I saw a great white throne, and Him that sat on it, from Whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life:" and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works."[Rev. xx. II-13]

The judge will be none other than our Incarnate Lord Himself, "the Son of Man." "The Father hath given Him authority to execute judgment also, because He is the Son of Man."[St. John v. 27.] We shall be judged by one who is both God and Man. In the divinity of our Lord, we have the assurance that He will judge us fairly, for as God He knows oar frailty, our temptations, and our struggles. In the humanity of our Lord, we have the pledge that we shall be judged tenderly, for as Man He knows from experience what we are, and what we can do. We shall be judged with God's perfect justice, and with man's perfect sympathy. The result of the judgment is separation; the Judge "shall separate them one from another, as a shepherd divideth his sheep from the goats," every soul going to its own place, the place for which it has fitted itself, at the right hand, or at the left hand of the judge. "Then shall the king say unto them on 'his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,"-and again "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."[ St. Matt. xxv. 31 to end.]

In speaking of this solemn subject St. Basil writes,-" Blessed is that soul, which day and night hash no other care than how, in the great day, when every creature shall stand around the Judge to give an account of their works, she shall be able to relate her life. For whosoever continually places that day and that hour before his eyes, and ever thinks of his defence at that most just tribunal, is likely to commit no sins,or at least very few," [Quoted by Bishop Forbes. Nicene Creed p. 249]

O Come Emmanuel Part II

November 4, 2011

Excerpt from the "Catholic Religion" a manual of instruction for members of the anglican communion by Vernon Staley- 1893 (Courtesy of google books on line):

vi. "The Communion of Saints."

By the term "communion" in this article of the Creed, we are to understand "fellowship." This fellowship of saints is grounded on the truth that all the saints,.living and departed, are united to Jesus Christ, and form His mystic Body. The saints are members one of another, because they are members of Christ's Body, the Holy Catholic Church. "So we, being many, We one body in Christ, and every one members one of another."(Rom xii.5)

The term "saints," or holy ones, is applied in the New Testament to all the baptised living upon earth, who have not forfeited baptismal grace. The baptised are saints in the sense that they have been sanctified by. baptism, and are called to lead a holy life. As fellow-members of the Body of Christ, they hold the same faith, receive the same sacraments, join in the same worship, and share in common its blessings and its hopes.

But in later use, and according to modern custom, the term "saints" is applied to the more distinguished members of the Church, and especially to such as have departed this life, and are now with Christ. The Church has thus specially honoured the Blessed Virgin, the Apostles, and the Martyrs, and other great leaders of the army of the faithful. These may be regarded now as among "the spirits of just men made perfect,"(Heb.xii.23) and certain of their number we keep in honour, and commemorate on "Saints' Days." Such are described in the collect for All Saints'*Day as the "blessed saints." This same communion also embraces all the faithful departed who are now in Paradise, in the intermediate state. The article of the Creed teaches that we are in close relation to all these holy ones beyond the grave, that they remember us before God and pray for us.

The term "saints " is also applied in the Old Testament to the holy angels,(Deut. xxxiii.2) the first family of God, who minister to all below who are in Christ. The Epistle to the Hebrews (xii.22) speaks of "an innumerable company of angels," to whom the redeemed race of mankind "are come," and who will hereafter be gathered into a closer union with us in Christ.

Thus the communion of saints embraces the whole family of God,—the glorified saints, the holy angels, the faithful departed, and the faithful still on earth.

That the saints who have gone before pray for us, has always been the belief of the Church. We believe that they join in prayer for us on earth with a power which was. not theirs whilst in the flesh,—the mother for her children, the priest for his flock, friend for friend. In what way, or to what extent, the saints are conscious of our needs, has not been revealed to us; yet we *may ask God to grant us a share in their intercessions.

The English Church in Article XXII. condemns "the Romish doctrine concerning invocation of saints," that is to say, that system of prayer to the saints which led to their being regarded otherwise than as exalted suppliants. Before the Reformation serious abuses had arisen. It was supposed, for instance, that the saints had power with' God because of their own merits, and that they were kinder and had greater sympathy for sinners than Christ our Saviour. Modern Roman books of devotion speak of the Blessed Virgin Mary especially, in a manner which we believe to be quite inconsistent with the honour due to our Lord.

Upon this subject we quote the words of Dr. Pusey,—" The exclusive address of unseen beings has an obvious tendency at once to fall into a sort of worship; it is too like the mode in which we address Almighty God to be any way safe; the exclusive request of their intercessions is likely at once to constitute them intercessors in a way different from God's servants on earth, and (which is the great practical evil of these prayers in the Roman Church) to interfere with the office of the Great Intercessor;"(Letter to Bishop of Oxford, p. 198.) and again "For members of the English Church, who desire the prayers of the departed, it has to him ever seemed safest to express the desire for those prayers to God 'of Whom and through Whom and to Whom are all things.' ("Letter to the Bishop of London, p. 143, and note.)

It is quite right to pray for the departed, if we have a good hope that they died in God's favour. And where no such hope exists, we may commend them to His mercy. If we remember that they are still in a place of waiting, it is natural to pray for them. The Jews regularly used such prayers in their public services, and our Lord, who attended those services, must have often joined in them. He nowhere rebuked the practice. In St. Paul's words,—" the Lord grant unto him that he may find mercy of the Lord in that day," (2 Tim. i. 18, compare with verse 16.)we have an example of prayer for the departed. The context seems to shew that Onesiphorus was dead when St. Paul wrote these words. The Church has always prayed for the dead. In the writings of St. Augustine we read that his mother Monica, at the close of her life "gave no injunctions concerning such things as these (her burial arrangements), but desired only that a memorial of her might be made at Thine Altar." The allusion here is to prayers for the dead in union with the Eucharistic Sacrifice. St. Augustine adds,—" May she rest, then, in peace together with her husband. . . And inspire, O Lord my God . . . my brethren . . . that so many as shall read these pages, may at Thy Altar remember Thy handmaid Monica, with Patricius." (Confessions ix.13) The early forms of Service for the Holy Communion are called the Primitive Liturgies. There is not one of these which does not contain prayers for the dead. The early Liturgies possess an authority second only to the Holy Scriptures. We append a prayer drawn up from expressions in the Primitive Liturgies, to shew the kind of petitions we may safely make to God for the faithful dead.

'Remember, O Lord God, the souls of Thy servants who have departed this life in Thy faith and fear, whom we remember, or who are forgotten upon earth. Do Thou grant unto them, and unto all who rest in Christ, a place of refreshment, of light, and of peace, in Thy kingdom, in Thy paradise, in the bosom of Abraham, where sorrow pain and sighing are banished away, and where the light of Thy Countenance ever shineth.