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On the Road | Fr. Mark Greenaway-Robbins
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ossibly it is fear which motivates them. Cleopas and a companion flee Jerusalem on the day of the resurrection. Afraid that they may share in the fate of Jesus, they head for the village of Emmaus. The risen Jesus walks alongside them. His identity is hidden. Jesus journeys with them although they are going in the wrong direction. First he listens, then engages them with a question. In a post-resurrection world Jesus draws alongside us, waits and listens, wherever we are in our life’s journey. Even if we are going in the wrong direction! A dialogue begins as they journey along the way. In response to questioning by Jesus, Cleopas explains their circumstances, aspirations and disappointment. Jesus then reveals the meaning of the scriptures to them and himself through the sharing of a meal with the breaking of the bread. In a post-resurrection world Jesus is revealed to us through Word and Sacrament. On this journey our hearts are kindled with the fire of love. Through this encounter the two companions discover the true direction of their lives. Emmaus is not their destination. Their lives are turned around and they return to Jerusalem to share what they discovered. In a post-resurrection world our encounters with Jesus are life-changing. Once we have recognized Jesus and shared in fellowship, our lives are re-orientated with an imperative to share our experience of grace in Christ. So the account of two disciples on the way to Emmaus (Luke 24.13-35) describes “Divine evangelism”, since this Gospel episode illustrates how Jesus approaches us in our life-journey. It is then a model for the disciples of Christ who journey the way of faith – an accompanied jour-
ney marked by encounter, engagement and experiences shared. Because of formative experiences in my childhood of the resurrection, and having lived within walking distance of the Church of the Resurrection (Holy Sepulchre) in Jerusalem, my understanding of Easter and the resurrection has focused on the empty tomb. Recently, a friend shared with me that his conviction and faith in the resurrection is focused on the risen Christ who has gone before us and journeys alongside us. For him the “proof” of the resurrection is the presence of risen Christ with the disciples. I have been struck, of late, by the observations of a number of parishioners who have commented to me just how much the Emmaus Road story means to them and their faith. I grow in my conviction that Christian communities most truly become themselves in Christ, which is growing into the full stature of maturity in Christ, when our common life is characterized by the dynamics of the Emmaus gospel: encounter, engagement and experiences shared. In my address to the Vestry in January, I alluded to this when I noted the importance in our Parish culture of being relational and invitational. The Emmaus account has much to teach us about the heart of God (Divine evangelism). The Church thrives when it seeks the heart of God: encounter through an accompanied journey, engagement through Word and Sacrament, and experiences shared of Jesus, who is divine grace.
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Saving the Holy Sepulchre
Photo: Wayne McLean
by John Conway
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he most venerated church in Christendom is surely the Church of the Holy Sepulchre in Jerusalem, or as it is sometimes known, the Church of the Resurrection. Christian pilgrims have been coming to this shrine for over seventeen hundred years. It was near this spot that the Roman Emperor Constantine’s mother, Helena, in the early years of the fourth century, is reputed to have identified the hill of Calvary where Jesus was crucified. Not far away she also believed she could locate the site of his burial in the tomb, and hence the site of his Resurrection. Unfortunately both were located under a second century Roman temple dedicated to Venus. But with imperial backing, this heathen building was cleared away, and an impressive Christian basilica began to be built. From its floor, steps led down to a crypt and then further down to a chapel where St Helena is said to have discovered the relics of the True Cross. The chapel survives to this day. The original Byzantine structure was replaced centuries later by an even more magnificent cathedral built when the Crusaders conquered the land. This brought under one roof — actually a huge dome — the various shrines such as the rock of Calvary, the tomb or Edicule, and numerous chapels around the ambulatory, or processional corridor around the apse. But inevitably, age and climate took their toll, as did the constant wear and tear of so many thousands of pilgrims. In 1808 a devastating fire did heavy damage, and in 1927 an unprecedented earthquake in Jerusalem alerted the authorities to the fact that repairs were urgently needed. Unfortunately, despite the basilica being so venerated, or more probably because of it, the various church communities who, over the centuries, had claimed the right to worship in the building, had never been able to agree with each other as to how this historic building should be maintained or repaired. These quarrels had been so intense that in 1757 the Turkish Sultan who ruled Jerusalem as part of the Ottoman Empire had imposed a law stating that none of the communities was to be allowed to change anything in the structure or in its furnishings and decoration. This Status Quo edict, as it was called, was enforced rigorously, so that all attempts by one or other community
to undertake repairs were prohibited. The result was benign neglect, so that by the end of the nineteenth century, many observers were predicting that the building would soon collapse. But luckily in the twentieth century, it was saved, as is well described in a recently-published book by Raymond Cohen. The obstacles were enormous. In the first place, over the past hundred years, Jerusalem has come under the control of four competing and incompatible political regimes. Each had its own ideas as to how to deal with the Christian Holy Places, and especially the Church of the Holy Sepulchre. The four centuries of Turkish rule ended in 1917 when the Protestant British General Allenby rode into Jerusalem, and raised great fears amongst the Catholics and the Orthodox that the heresies of the Reformation would be imposed on them. In fact the British instead established Palestine as a Mandate of the League of Nations, and were sedulously careful to uphold the now ancient Status Quo settlement. But in 1948, Jerusalem’s Old City was occupied by the Jordanian army, and for nineteen years an international boundary ran along its battlements, only a few yards from the sacred precincts of the Holy Sepulchre. In 1967, during the Six Days’ War, Israeli forces succeeded in evicting the Jordanians, luckily without any serious damage to historic monuments. Israel immediately announced its determination to protect the Holy Places and to make them open to all. But in contrast to the Jordanians, they saw no reason to become involved with the fractious problems of the Holy Sepulchre’s repairs. The initiative was therefore left to the Christian communities themselves. But it took a great many years before the age-old suspicions and rivalries could be overcome between the six groups who all claimed the right to worship in the Holy Sepulchre. The principal actors have been the Greek Orthodox Patriarchate, the Latin or Roman Catholic custodians of the sanctuary also with their own Patriarch, and the Armenian Church, asserting that it was the oldest continuous community. Lesser, but often noisy, claims were maintained by the Syrian Orthodox Church, the Copts and the Abyssinians. Over the centuries each of these had sought to obtain ownership, or at least use, of particular portions of the basilica, or had established
rights to use parts of the building for its processions and services, even where ownership was disputed. Any suggestion by one community that repairs should be undertaken was often fiercely contested — sometimes for years. Each community also suspected that, with any changes, their age-long rights might be eroded. Naturally each demanded, for reasons of prestige, that it should appoint its own chief architect. Getting these men to agree proved extremely arduous and led to many delays. The French Catholics sought to restore as much as possible of the mediaeval masterpiece. The Armenians, on the other hand, wanted a reconstruction in a more modern style, which could include Armenian paintings and frescoes. Compromise was exceedingly difficult. Furthermore, even when agreement on each detail was reached, it all had to be approved by the respective ecclesiastical patriarchs, who in turn had to ensure support from their homelands. But finally, over the past fifty years, compromise agreements were reached on the need for urgent and constructive repairs on the now dilapidated basilica. Little by little, the unsightly mass of wooden scaffolding which had blocked out the great dome for decades was removed. The interior regained its ancient splendour, and the dome was decorated anew with an ecumenical, if abstract, design. Largely due to the unprecedented co-operation of the local church leaders, the architects were encouraged to recruit skilled masons who could handle the delicate tasks of restoring the brickwork, the stone surrounds, the pilasters, and the paintings. The result was that the Church of the Holy Sepulchre, which had been in real danger of collapse, was saved for posterity. Of course, this great achievement cannot be taken as evidence of any desire for closer Christian unity. The weight of history and theological controversy still dominate ecumenical relations in Jerusalem. But, for this magnificent restoration project, cooperation and compromise prevailed and the adversaries came together in a common cause. Had they not done so, the Church of the Holy Sepulchre would today be a ruin. But now, it stands, as it has done for so many centuries, as the most venerable and sought after pilgrimage site in all Christendom.
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The ‘Senses’ of Faith | Ruth Greenaway-Robbins
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he smell always hits me first, not just the incense but the slightly acrid smell of the kerosene sanctuary lamps and the smuttering candles. I reach to my left and dip my hand in the holy water and make the sign of the Cross on my forehead. I walk into the nave and as I cross the nave I genuflect bowing low to my Saviour. As I settle myself on the hard creaking wooden seat I am drawn to the beautifully laid altar, the Cross and the candles. I hear the children gabbling and preparing for Mass as the organ swells and I await the beginning of Mass where my full senses will be used as I consume and taste the body and blood of Christ. I am enfolded in God’s love — its beauty and its pain — and it is unavoidable because not one of my senses is left alone. And then there is the mystery, the nameless sense that “knows” but cannot be explained. What I have described could be the exact actions I would do in any of the Anglo-Catholic Parishes I have attended. To me they are the most comforting and natural actions which I take continuously through my life including the moments when prayer has not been possible or my engagement with God distant. My actions and use of my senses in church have been constant. As soon as I hear the words “In the name of the Father, Son and Holy Spirit” my body instantly moves to make the sign of the Cross. SIGHT — The whole church should be arranged so as to invite adoration and contemplation even where there are no celebrations. One must long to frequent it in order to meet the Lord there... The church, by its beautiful liturgical layout, its tabernacle radiating Christ’s real presence, should be the beautiful house of the Lord and of His church, where the faithful love to recollect themselves in the silence of adoration and contemplation. Every church must be “praying” even when no liturgical celebrations are taking place; it must be a place where in a restless world, one can meet the Lord in peace. — Catechism of the Catholic Church Chapter 2 iv 1181 As Anglo-Catholic churches go, St. James’ is simple. But some love the ornate, the statues, abundance of candles, iconography, lace, flowers and stained glass. I remember from my childhood a parish church full of lace and statues. The people who had built the church were from the 5 | PAX: EASTER 2010
surrounding neighborhood; they were very poor people working in the leather and metal factories abutting the church. They lived in two-up-two-down terrace houses which came with the industrial revolution. When they built that church they made something as beautiful as they humanly could to honour and praise God. The AngloCatholic Movement thrived in these poor communities. So in many ways does St. James’ today offer such beauty for us and our poor neighbours. We do all what we can to show God we love him. The intense beauty can help us, the splendour of the vestments, and the magnificent processions. Yet in all we offer we can never offer more than ourselves. SOUND — O sing to the Lord a new song, sing to the Lord all the earth. Sing to Lord, bless his name; tell of his salvation from day to day. — Psalm 96: 1-2 Nothing can be more moving than the swell of the organ. I remember how Ana in my womb would wriggle and writhe at the great vibrations. We are so blessed at St. James’ with extraordinary music for this humble parish church. So the choir weaves its way through polyphony and melismas and the chanting. Then, in hymn singing, we all lift our voices in praise. For me it is a great privilege and release to turn my whole being over to God in my voice. Likewise silence can be as illuminating. Nothing is more piercing to the mind than being in silence with one’s fellow Christians who are giving themselves to God — listening, asking inwardly or allowing the silence to wash over us. In fact, both sound and silence can sometimes be the most painful things to experience. But our Catholic liturgy encourages us to use both the sound and silence to find God, to hear him or to praise him. TASTE — For you know the price of your ransom from the futile way of life handed down from your ancestors was paid, not in silver or gold, but in the precious blood of a blameless and spotless lamb, Christ. He was marked out before the world was made, and was revealed at the final point of time for your sake. Through him you now have faith in God, who raised him from the dead and gave him glory for this very purpose - that your faith and hope should be in God — 1 Peter 1:18-2
To describe the receiving and tasting of the body and blood of Christ is for me too intimate to write about. We all experience it so differently. My being is (even if just for a short while) restored to an equilibrium with God, my sins are washed free from me and that is good. I know the greatest sacrifice was made for me and for us all because we are so loved by God who wants only to forgive us.
and head are crossed or held, the power of the Holy Spirit comes upon one, allowing God to work.
SMELL — Yahweh, I am calling, hurry to me, listen to my voice when I call to you. May my prayer be like incense in your presence, my uplifted hands like the evening sacrifice. — Psalm 14:1–2
The term “sixth sense” is so misleading — yet I want to write about another sense, and yes it is the sixth. I call it “the knowing”, the feeling inside of God’s presence, of his Spirit moving within and around us. For some it is a powerful and ever present force; for others it is a gentle comfort, and some even claim not to know of it. But “it” is there and we keep searching for it — why else would we return to Church Sunday after Sunday, week after week? We are all made in the image of God, sanctified by the life of his Son and empowered by the Holy Spirit. By fully using our senses, we can enter into a deeper relationship with God and heighten our understanding of his presence in our being. If I were to rewrite the first paragraph without mentioning the senses, my hope to encounter God would be made much more difficult. The incense, holy water, music and liturgy completely transform a space, affirming its sacredness, drawing us into a holy presence, anchoring us to God and his acceptance, forgiveness and healing. When one is obliterated by grief, dulled and distorted by sickness of mind, body or sin, faith can be sustained by the sights, sounds and actions of our liturgy and practice. It is a picture, of beautiful prayer and praise ascending to heaven, of anointing, blessing and feeding and of the amazing, healing love of God descending on our shoulders and into our hearts and souls. The deeply reverential nature of worship and appeal to the senses offered in Anglo-Catholic liturgy and practice have guided and kept me safe since I was a child, and steady me now.
I find the smell of incense pouring into my home on some Sundays. Its comfort was immense when I was too sick to attend Mass , for the smoke seeped into my home under the cracks of the door. I knew that the prayers of my fellow Christians were being lifted high. As a child I watched the incense drifting up as I held the boat in my little hands. I am often reminded of Anna and Simeon as they remained in the Temple day in day out, awaiting the arrival of the Son of God. That billow of smoke by its evocative smell is nudging us all to keep praying. TOUCH — Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven. — James 5:14–15 The use of touch and use of our body in praise and seeking forgiveness is for me one of the most evocative aspects of our liturgy. In the Mass as I cross my body with the Cross of Christ, as I kneel and genuflect at the name of Jesus, at his presence in the body and blood, I am using my body to praise and honour God in the safety of the liturgy. I have been given the freedom to pray in body and mind in the privacy of the Blessed Sacrament Chapel, in the other chapels and places within the Church or at home and beyond. Not only can we use our body in praise and penance but also in giving and receiving this touch with others. To be anointed or to receive anointing for someone else is to be fully open to the grace of healing. As one’s forehead, hands
“THE KNOWING” — I shall ask the Father, and he will give you another Paraclete to be with you forever, the Spirit of truth whom the world can never accept since it neither sees nor knows him: but you know him because he is in you. — John 14:16–17
O worship the Lord in the beauty of holiness! Bow down before him, his glory proclaim; with gold of obedience, and incense of lowliness, kneel and adore him: the Lord is his Name! — New English Hymnal 52 PAX: EASTER 2010 | 6
Unavoidable Suffering and the Nature of Healing
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t’s been six years since the trauma of addiction hit our home when one of our young adult children developed this disease. Addiction was not the first word that came to our minds as we observed the reckless use of alcohol and experimentation with drugs. As parents, we were terrified. As a mother, I fairly shook the universe trying to find help. Within months, we consulted an addictions specialist, who gave a dismal prognosis unless treatment was accessed and the alcohol and drug use discontinued. This brought a dizzying mix of fear and hope — our worst fears were confirmed as we anxiously grabbed onto hope for recovery. Unfamiliar with addiction, we were naively hopeful, believing that a few months of treatment would take care of this problem and our family could continue as usual, albeit with a renewed appreciation for health and life. This was not to be our good fortune and we had to learn the bitter lessons of relapses — relapses are part of recovery in addiction as they are in other diseases such as asthma, diabetes and Crohn’s disease. Thoughts of our own healing did not appear until the initial crisis had passed and the trauma had been named. At first, we remained very focused on our child. An addictions counselor told us that our child’s recovery would become our ‘drug’. It was true; when recovery was going well for our loved one, we felt great. With the first signs of relapse, we fell into despair. We repeatedly heard the words ‘enabler’ and ‘codependent’, words that stung our already wounded hearts. Slowly, we began to recognize
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that any and all of our efforts are insufficient in saving our child from harm. However we remain in our child’s corner, gradually learning to make fine distinctions between enabling the disease and yet supporting strength and healthy development. For both Randy and me, addiction has opened us to the deeper mysteries of life and love. We always knew that we loved our children, but have discovered a depth of love for our child that we did not know was there. The experience of this surprising love in turn points us to God’s perfect love for humanity. If we love this deeply and strongly, how much greater is the love and forgiveness of God. St. James’ Church, with its commitment to a sacramental and liturgical way of life presents scripture in all its mystery, frightening and consoling. There is no effort to pin down immutable answers. The paradoxes are presented in their baffling baldness and we are invited over and over again to surrender and humility. Humour comes readily to some, and for many the ability to laugh again is a sign that healing is happening. Those in recovery from addiction often employ self-deprecating humour to cope. A standard joke at our family is that the Lochts “don’t say no to drugs”. We don’t suffer headache or physical pain without the help of household analgesics. It’s our lame way of mocking the equally lame anti-drug campaigns of the 70’s. I have gained a new appreciation for the value of distraction. I used to think that the only proper way of dealing with pain was to sit with it (interminably sit with it,
is how some would describe it). However, I learned to trick myself into allowing myself the freedom of distraction. I reminded myself, that without my own mental and emotional health, I would have nothing to offer my loved one struggling with addiction. The ordinary things of life — friends, vacations, walks, books — become critical in staying healthy. Randy’s reading became a spiritual quest — Thomas Merton, Anthony DeMello, Eckart Tolle, Leo Tolstoy and others. A few years ago, I began studying at Regent College where I am focusing on the Old Testament There are times when it is difficult for one person to console the other when one’s own heart is in despair. And the source that brings consolation to Randy may not bring that to me. However, healing in one of us generally helps the other. We have gained hope and strength on a path we would not have chosen; yet God is present with us. — Joyce Locht
Bear! Asks
Dear Joyce (Locht), You recently accompanied me on a hospital visit to a parishioner in your capacity as the leader of the newly commissioned Pastoral Care Ministry. Since you kindly observed to me that I seemed to “bring joy and lightheartedness… and have a gift of befriending without fuss or effort” I would be interested to know about this ministry. — Bear. Well Bear, after lots of thinking and careful planning, we have just begun the Pastoral Care Ministry at St. James. For now Pamela Jeacocke, Betty Carlson, Mary-Ann Currie, Mary Brown, Barry and Margaret Vickers and myself are a team offering pastoral care on behalf of the church. All of us at St. James’ are family to one another and the Pastoral Care Ministry is a way of tending and caring for those in our family who are grieving, sick, or too weak to attend services. Some parishioners might be concerned that this ministry may meddle or inappropriately share issues of a private or confidential nature. First of all, pastoral care is not about invading or taking over. It is about a compassionate presence. Secondly, those who volunteer with Pastoral Care Ministry are committed to an ethic of confidentiality. We might visit people in the hospital, nursing home or in their homes. Sometimes, we stay in touch by telephone or with a card. We want people to know that they are not alone. We do this by offering our presence, along with listening ears and heart. Prayer is also an important part of this ministry; we pray for those we visit and with whom we stay in touch. We also offer to pray with them if they wish. — Joyce.
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Book Notes from the Holy Faith Library The Gospel stories have a transformative power but we may sometimes wonder just what the “good news” may have to offer to some of those suffering and in need of healing. Paul Feider in healing and suffering: the christian par adox combines thoughts on the redemptive power of suffering together with his own experience as a priest in the human healing process. “Since healing was such a prominent part of Jesus’ ministry”, suggests George Martin in healing: reflections on the gospel , we can expect and discover, he explains, that he will “heal us today”.
Miriam Dobell expounds on the many Gospel passages connected with our Lord’s healing ministry in the Anglican Book Centre publication healing happens: experiences in the church’s ministry of healing. Interestingly, she notes that in the New Testament the word for salvation, apparently, is the same word as the word for health. You can borrow these books and more from the Parish Library. — Tim Firth
Make a Mother’s Day Campaign What do you get Mom for Mother’s Day? Flowers? Chocolates? A meal out? When you ask her what she would like, what does she always say? “Nothing, dear, I don’t need anything.” Here is a gift idea for celebrating any Mother’s Day. Be part of a miracle! This year the Mothers’ Union members of St. James’ will be promoting the “Make a Mother’s Day” campaign during the months of April and May (Mother’s Day is May 9th). Make a Mother’s Day focuses on Mothering Sunday in the UK and Mother’s Day in Canada by providing a catalogue of ethical gifts that financially support the work of the Mothers’ Union in helping families worldwide. Last year in the UK the campaign raised £159,000 to help mothers and also carers of vulnerable and bereaved children. The catalogue offers eight ethical gifts priced from $11 - $275. In keeping with the program activities of the Mothers’ Union, the catalogue promotes gifts that support the achieving of the UN Millennium Development Goals during the year 2000. These include ending poverty, the provision of literacy education, maternal and child health, gender equality and environmental sustainability. Donors choose from the following basic, highly practical gifts: chalk & blackboards $11; birthing kit $52; Empower a 9 | PAX: EASTER 2010
Parent $19; latrine and hand washing $70; Mother Hen & Chicken Little $24; Going the Distance $185; Vegetable Patch $33; and Seed Capital $275. If you wish to purchase a gift for your mother or in memory of your mother, follow these directions: 1. Look at the catalogue which is posted in different places in the church. Choose your gift; 2. to obtain a tax receipt, please make your cheque payable to Canadian Mothers’ Union and mark it Make a Mother’s Day Campaign and mail to Cynthia Green (Canadian MU Treasurer), PO Box 41593, RPO London Place, New Westminster, BC v3m 6l1, or give your order and cheque to our branch treasurer, Mary Hamilton; 3. you will receive a card to say what you have purchased to give to your mother; 4. you can purchase your gift online from a larger selection by going to www.themothersunion.org and select the Make a Mother’s Day campaign 2010. Online gifts are priced in pounds sterling and you will not receive a tax receipt; and 5. watch the weekly service bulletins for more information. — Celia Dodds
Paws: The Seventh Degree of Humility | Betty Vogel The seventh step of humility is that we not only admit with our tongues but are also convinced in our heart that we are inferior to all and of less value, humbling ourselves and saying with the prophet: ‘I am truly a worm and no man, scorned and despised by all’ (Ps. 22:7). ‘I was exalted, then I was humbled and overwhelmed with confusion’ (Ps.88:16). And again, ‘It is a blessing that you have humbled me so that I can learn your commandments. (Ps. 119:71, 73). — Rule of St. Benedict. Paws was a “joiner”. She sought admission to all the church cat guilds and associations. She even tried to join the “Society of Male Cats”, much to their chagrin, as they had founded their club particularly to get away from their wives. So she was particularly pleased when Friedeswiede asked her to attend a meeting of the Order of Benedictine Cats, OSB, for they always served a free dinner. Friedeswiede, however, hoped that the deep spirituality of the Benedictine Rule might inspire in Paws a less casual attitude to the Christian life. Paws looked forward to the Mass before the meeting. She folded her paws devotedly and tried hard to concentrate on the prayers. But the thought of what delectable treats might be waiting for her upstairs in the kitchen distracted her thought. After Mass, and full of excitement, she took a seat at the table right by the kitchen so she could be served first. After the grace she waited with anticipation. Then the chef appeared with the entree. Much to her disappointment it was just a small bowl of dry kibbles and a dish of water! Paws couldn’t hide her disappointment. “Why, this isn’t at all what I expected! Where is the catnip appetizer? Where is the salmon soufflé? Do you expect me to eat this?” “But Paws,” Friedeswiede explained. “Today is a fast day. On feast days we have all sorts of treats. But now, in Lent, we’re disciplining ourselves, and preparing for the great feast of Easter!”
Paws grudgingly accommodated herself to the meal. She was surprised to notice how cheerful all of the other cats were, despite the dismal meal, and how no cat ever complained or said anything unkind about anyone else. “These are my kind of cats,” she thought. When the meal was over they went into the common room to study St. Benedict’s Rule. “This evening,” Friedeswiede said, “we shall discuss Benedict’s seventh step of humility. He says “The seventh step of humility is that we not only admit with our tongues but are also convinced in our heart that we are inferior to all and of less value, humbling ourselves and saying with the prophet: ‘I am truly a worm and no [cat] , scorned and despised by all’ (Ps. 22:7).” Suddenly Paws’ mood changed abruptly and she leapt to her feet in a sudden explosion of anger. “But I’m not inferior at all!” She exclaimed. “I’m A Very Important Cat, and you cats pay attention! I am the most intelligent, well educated, and talented cat in the world! I am certainly not ‘truly a worm and no cat!’ Do you understand?” The other cats were astonished at her arrogance, but said nothing. Friedeswiede, however, who knew Paws very well, just smiled. She understood Paws’ sudden eruptions of emotion, without her thinking first, or being the least bit repentant afterward. “You know, Paws, I don’t think you’re quite ready for our novitiate yet, but do come to our next meeting. It’ll be Easter, and we will have lots of nice things to eat.” “Well, thanks, I think I’ll come,” she replied, her anger having somewhat subsided. “And, if I can’t be a novice, I know what I can be — I can be your Chief Advisor!” The Benedictine Rule derives its discipline from putting up with the weaknesses of others and ourselves.
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Greetings from New Zealand! SURPRISE! Yes and for me also! My intent was to spend February, March and April in the Solomons mainly teaching the Novices at Tabalia at our headquarters on Guadalcanal. At the last moment, just before I left Vancouver, I received an e-mail from Head Brother saying that I would also be part of a “Mission to New Zealand” with five other Brothers from February 5th until April 13th. That, of course, changed life a bit. So here we are at St John’s College in Auckland with the 60+ theological students at the request of the Dean. The “mission” is to lead the daily services in chapel — Morning and Evening Prayer, the Eucharist and Compline as well. Most students live off campus and seem to have their own schedule which the Dean hopes will include the daily communal prayers. The college’s “Big Event” is lunch (Monday to Friday) which we join for food and fellowship. So far life has been more or less “low-keyed” but quite enjoyable, chatting with men and women students from all over New Zealand, the South Pacific and some from Africa. We have a large three-bedroom house on campus and the Brothers are sleeping well and cooking up a storm of food for breakfast and supper! The weekends are vastly different. On arrival we spent a long weekend at a Maori Marae (community) on the north coast learning some of the troubled history of the 1800’s and the wonders of present Maori culture. The weekend of Lent 2 (February 26-29), we were flown to the South Island to Christchurch where we were met by the Dean of the cathedral there and ensconced in a posh hotel on the Cathedral Square. The “Weekend Rush” began! Friday 11 | PAX: EASTER 2010
evening included supper, chatting with more than thirty young people in a parish, and much singing and playing games. Saturday began with a Eucharist and a breakfast with the cathedral staff, then a day with the Dean, sightseeing, lunch and chats with the Sisters of the Sacred Name (a community of mostly South Pacific Islanders). That was followed by a huge supper with the cathedral staff and then early to bed. Sunday, as you may imagine, was chocker-block full: an 8 o’clock service at which we sang and I preached, then a 1/2 hour talk about the Church of Melanesia and the Brotherhood over breakfast in the Cathedral Cafe. We rushed back into the Cathedral and got ready for the main service at 10:30 at which the Brothers in custom dress danced and sang the Gospel down the aisle to yours truly who then read it to all and preached. Directly after the service a lunch in the café again and then back for another talk. That was followed by an “Emergency Services Service” at which hundreds of firemen, ambulance people and police crammed the Cathedral. Then it was a quick “goodbye” and off we flashed to the airport to catch the plane back to Auckland! Love, joy and peace to you. — Br. John Blyth Read more about Br. John’s mission to New Zealand and his continuing work in the Solomon Islands on the website. Go to www.stjames.bc.ca select “Community” on the left, click on “Melanesian Brotherhood” and then click “2010 Mission to New Zealand”
How Then Shall We Live? As Jesus walked along, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.... When he had said this, he spat on the ground and made mud with the saliva and spread the mud on the man’s eyes, saying to him, “Go, wash in the pool of Siloam” (which means Sent). Then he went and washed and came back able to see. — John 9:1-41 Out of the blue, Jesus sought out the blind man and gave him the extraordinary gift of a sudden and unexpected healing. In an instant his life was utterly changed. His begging days were over — but the path of inner transformation had only just begun. He was about to find out what can happen when the works of God are revealed. Surrounded by anxious neighbours and frightened parents, the man found himself at the centre of an intense and increasingly hostile interrogation by the religious leaders who correctly understood Jesus’ healing to be a challenge to their accepted religious wisdom. The man’s
experience of healing grounded him, and enabled him to stand with courage and speak with clarity. Something else miraculously happened. Under the scrutiny of relentless questioning, the man began to reflect on the meaning of his healing. Gradually his awareness of the presence of God in Jesus increased until he could finally say, “Lord, I believe.” He was transformed from a blind man to a man of vision and faith on the path of discipleship. As we contemplate the works of God in the midst of our community of faith, we rejoice that we walk together on our journey, and we are grateful that we encourage one another to reflect theologically on our experiences. With open hearts and attentive minds, we seek to shift our attention to an awareness of the healing works of God revealed in our lives so that we, too, can say, “Once I was blind, but now I see.” — Jane Turner Based on a theological reflection done recently by members of the EfM seminar at St. James’
Dollars and $ense We are entering exciting times at St. James’! At the AVM Part II, the vestry voted unanimously to transfer the investment funds to the newly (trans)formed St. James Parish Foundation. We learnt of the history of the Foundation, its purpose now and its advantages to the Parish and beyond. I see this as a continuum of care of our parish finances. We as a parish are charged to be good stewards of our operational budget — both income and expenditure — and the Foundation can provide expertise in the area of revenue and investment generation.
Together we can do this for the greater glory of God and St. James’. Yes, we still have to craft a Trust Agreement between the two entities, but I believe that this can be done with ‘prayer and supplication with thanksgiving’. (Philippians 4:6) We shall balance the budget by 2012; we shall be strong. We are St. James’. — Angela Van Luven
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Did You Know? Parish Life at St. James’ INDUCTION: On Saturday, February 6th, St. Hilda’s Church in Sechelt was filled to overflowing for the Induction of Fr. Clarence Wing On Li as the 17 th Rector in the parish’s 75 year history. Anglicans from across the Diocese, including twenty-five from St James’, travelled to the Sunshine Coast for the special service. Fr. Clarence’s family was also in attendance, having flown in from Hong Kong. Also present at the beautiful and moving service were Elders of the Sechelt First Nation, the Mayor of Sechelt, and officers of Scouts Canada, Guides Canada and the Rotary Club of Canada. Gerald Harder and the St. James’ Sanctuary Choir joined St. Hilda’s Choir and Vocal Intent to match the feeling of the service with lovely music. Parishioners from St. James’ and St. Hilda’s were overheard chatting about the new Rector: “You’re going to just love him”, said the former, to which the latter replied “We already do!” BABY SHOWER: On Sunday, February 28th, the women of the Parish held a baby shower for Mother Jessica. About forty people, including Mother Jessica’s mother, gathered in the beautifully decorated Parish Hall for lunch followed by an enthusiastic round of games, including the acting out of nursery rhymes. (Jane Turner and Celia Dodds will forever linger in our memories as ‘The Owl and the Pussycat’!) Margaret Vickers, who knows where babies really come from, made a special cake for the occasion featuring a stork rising out of a cabbage patch. (It’s probably the only time anyone will ever see a cake with a topping of brussels sprouts!) The afternoon concluded with the opening of gifts, and a group rendition of Brahm’s Lullaby, which Mother Jessica will soon be singing to her new little daughter or son. MOTHERING SUNDAY: On Sunday, March 21st, we celebrated Mothering Sunday at St. James’. The day is also known as ‘Refreshment Sunday’. The fourth Sunday in Lent is traditionally a time for both relaxing Lenten discipline and honouring our earthly
mothers and our mother church. In England, since medieval times, young people working away from home would return to their villages on Mothering Sunday, bringing special fruit cake with marzipan (Simnel cake) and nosegays of flowers, picked on the way, to honour their mothers. They would also attend their ‘mother church’ in their home village. This year the St. James’ Mothers’ Union members distributed flowers to all mothers and carers at High Mass on Mothering Sunday, and baked Simnel cake for everyone to share. BARGAIN SALE: The Bi-annual Women’s Guild Bargain Sale will take place on Friday, April 30th, from 11 am-12:30 pm in the Parish Hall. This is the best sale in the neighbourhood, an event people line up for! Remember to bring items of clean clothing, linens and bedding, workable & usable household items, books, cookware, china, games, and so on. There is a set up session on Tuesday morning (April 27 th) and the sale itself on Friday (April 30th). Don’t miss it! EDUCATION & FORMATION AT ST. JAMES’: In January the new Sunday Mass schedule began at St. James’ and a Formation Session was instituted at 9:30 am each Sunday. A very successful series of presentations by Paul Stanwood — ‘Central Doctrines of the Church (with an Anglican twist)’ — concluded on March 21st. On March 28th Fr. Mark presented ‘Discovering the Liturgies of Holy Week through Art’. Please watch the Sunday bulletins for information on Formation Sessions to be offered in the upcoming weeks. FILM & DISCUSSION: A film and discussion series on Ethics and Economics, sponsored by the Social Justice Group, has also begun at St. James’. The global scope of economic activity means that mundane choices can have unexpected consequences for people we may never meet. How can we love those neighbours? The next film and discussion sessions are April 25 and May 30 following Evensong and Benediction.
ANNUAL VESTRY PART T WO: This year our Annual Vestry Meeting was split into two parts. Part One was held in January (preOlympic Games) and Part Two was held in March (post-Olympic Games). In preparation, two excellent documents were produced to inform our meetings and help us go forward into the future. The narrative budget, ‘Abundance and Conversion’, used our Vision Statement and Mission Objectives “as a lens through which we can see how to offer the resources of our money and energy to the Glory of God and in pursuit of the reign of Christ”. The ‘Report of the Core Group on the Listening Campaign’ captured the response of parishioners to the narrative budget, and will be the basis for an action plan. Copies of both documents can be obtained from the Parish Office. PARISH VISITATION UPDATE: Many of you expressed interest in exploring involvement in a guild or ministry during the Parish Visitation in October. We have noted all your interests and will be following up with you soon to discern your involvement further. Many thanks for your commitment to ministry and desire to live more fully into your baptismal vocations. We give thanks for the richness and variety of gifts God has given us in this community. ORDINATION: On March 25th, 2010, the Feast of the Annunciation, former parishioners, Bros. Shane Bengry and Sean Beahen were ordained to the priesthood and diaconate, respectively, in the diocese of Brandon by their Bishop James Njegovan. Fr. Martin Brokenleg, also formerly of St. James’ (now in Victoria) preached. The glorious event, held at St. Matthew’s Cathedral in Brandon Manitoba was well attended. Fr. Shane’s first Mass followed the next morning at St. Agnes’ in Carberry. Fr. Shane and Br. Seán convey their greetings and warmest wishes to the good people of St. James’ and thanks them for their prayers, love and hospitality over the years.
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WORSHIP & EVENTS: April 24 Parish Council Meeting April 30 Women’s Guild Bargain Sale May 5 Saint James Music Academy Spring Recital May 14 Pacific Baroque Orchestra Concert May 23 Feast of Pentecost
303 East Cordova Street, Vancouver, BC, v6a 1l4 Telephone: 604 685 2532 Email: office@stjames.bc.ca
www.stjames.bc.ca our vision: Discovering the beauty of holiness in our lives and neighbourhood, by living a Christ-centred sacramental life rooted in the Anglo-Catholic tradition. Managing Editor: Allan Duncan Editorial Panel: Allan Duncan, Paul Stanwood & Mother Jessica Schaap Designer & Art Director: Fr. Shane Bengry Writers: Br. John Blyth, Mary Brown, John Conway, Celia Dodds, Tim Firth, Fr. Mark GreenawayRobbins, Ruth Greenaway-Robbins, Joyce Locht, Sharon Taylor, Jane Turner, Angela Van Luven & Betty Vogel Photography: Chris Loh & Fr. Shane Bengry Production Staff: Allan Duncan, Jane Turner, Charlene Donaghey, Elaine Jan, John Conway, Diane Palgova & Mary Brown Distributors: Mary Brown Archivist: Jane Turner pax is free but voluntary subscriptions of $10 a year are welcome. pax aims to be financially self-sustaining and therefore donations to support this ministry are greatly appreciated, and may be offered through your envelope (clearly marked “pax”) or mailed to the church office. pax © 2009 St. James’ Anglican Church.