Every year, at about this time, I feel compelled to preach the same sermon I’ve been preaching for fifteen years. This prayer we pray on Proper 17 always manages to get stuck in my craw. It is unlike anything else in our Book of Common Prayer. Specifically, it is the petition that God of all power and might, the author and giver of all good things might increase in us “true religion.” Every year, I wonder to myself, what exactly does that mean? What are we praying for?
The word, religion, appears only eight times in the Prayer Book. Two of those times are in the Rite I and Rite II versions of our Collect for today. How is it that a word that gets so little airtime in our one-thousand-page statement of faith, can be a central request in a prayer we pray on an annual basis? What does it mean to ask God for an increase of “true religion”?
These questions are increasingly important, I believe, in a world that is becoming more and more secular. According to Pew Research Center’s 2021 National Public Opinion Reference Survey on Religion, for the first time since their survey work began, more Americans said that religion had somewhat, little, or no importance in their lives than those who said religion was very important. Increasingly, religion, specifically Christian religion, carries all kinds of negative connotations. In March, The Episcopal Church published a study that showed while most Christians see themselves as giving, compassionate, loving, and respectful, a majority of non-religious Americans see us as hypocritical, judgmental, and self-righteous. A plurality of those in other religious traditions felt the same.
It isn’t a stretch to suggest that Christians, no matter their denomination, are failing to shine a positive light on our religion. In 1549, when Thomas Cranmer was editing this Collect for inclusion in the first Book of Common Prayer, he had similar feelings about the religion of Roman Catholicism. Rather than translating the original prayer, “increase in us religion,” he added in the word “true” to differentiate what he thought he and the other Reformers were creating from all that had come before. True religion, as opposed to the impure religion of Rome, was what Cranmer hoped for the Church he would leave behind, but nearly 500 years later, it would seem we still have a long way to go.
As we seek after true religion, the first question we have to ask is what exactly is religion? In the year 750, when this Collect was first written, religion connoted “faith as the lived experience of love, veneration, devotion, awe, worship, transcendence, and trust; a way of life; …” The lived experience of love. Devotion. Trust. A way of life. These are terms that defined religion, or what Thomas Cranmer might call “true religion” in its earliest form. Nearly thirteen hundred years after this prayer was first written, religion has come to mean something entirely and, I believe, quite unhelpfully different.
The first definition when you Google religion is “the belief in a worship of a superhuman controlling power,” which bears little resemblance to “lived experience of love, devotion, and trust.” The late Wilfred Cantwell Smith, comparative religion scholar at McGill and Harvard universities, argued that religion underwent a significant change of meaning following the Reformation. Christian writers began using the word “religion” more frequently during the seventeenth century to signify a system of ideas or beliefs about God. Throughout the following centuries, Smith says, “in pamphlet after pamphlet, treatise after treatise, decade after decade, the notion was driven home that religion is something that one believes or does not believe, something whose propositions are true or are not true… In modern times, religion became indistinguishable from ideas about God, religious institutions, and human beings; it categorizes, organizes, objectifies, and divides people into exclusive worlds of right versus wrong, true versus false, ‘us’ versus ‘them.’” 
Unfortunately, the modern understanding of religion is nowhere close to the meaning of religion that the original authors of this prayer had in mind. If we are going to take our Collect for this week seriously, then how do we begin to reclaim some of that olde time true religion? Conveniently, our lectionary helps us with the passage from Hebrews. As the author of Hebrews brought this sermon series to an end, their goal was to leave the congregation with some practical and pastoral advice for living out this life of faith – that is how to be religious – and it all depends on love. “Let mutual love continue,” the preacher writes, exhorting the congregation to care for one another as if they were members of the same family: showing philadelphia, love like a sibling, to each other by sharing resources, cooperating with each other, and showing compassion and ongoing commitment to our siblings in Christ Jesus. True religion doesn’t stop at the doors of the church, however, nor does our call to love only include those with whom we share a community of faith. The preacher goes on to admonish the congregation, “Do not neglect to show hospitality to strangers.” That word, translated as hospitality is philonexia or “love of stranger,” and it was a foundational tenant in the religion that developed following the life, death, and resurrection of Jesus of Nazareth.
The preacher goes on to describe true religion as that which cares for those in prison and those who are being tortured for their faith. True religion means maintaining a faithful commitment to one’s spouse if they have one. True religion means not letting the love of money replace the love of God, love of neighbor, love of sibling, or love of stranger that is our true calling in Christ. The sermon wraps with these words, “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.”
This morning, our annual ministry fair is happening out in Surface Hall. Through those doors, you’ll have the chance to hear about much of the good that is being done in the name of Jesus inside and outside of these walls. Christ Church does a pretty good job of living into the true religion of Hebrews 13, but the hard truth is that none of the programs we do will matter to God if we do not have love underneath it all. What is most important, at least as far as the preacher of Hebrews and the preacher of this sermon are concerned, is that the motivation for everything we do is love. The Diocese of Ohio has taken on a slogan that I think sums this true religion thing up quite well. “Love God. Love your neighbor. Change the world.” Increase in us true religion, O God, and teach us to love you, love our neighbors, love the stranger, and change the world. Amen.
 Wilfred Cantwell Smith, quoted in Diana Butler Bass, Christianity After Religion, p. 97