Christ Church

Click here to download the Rector’s Annual Report for 2010 (pdf document).

The Rector’s Annual Reports for 2003 through 2009 can be accessed via this page.

Fr David Curry recently delivered an address at Trinity Church, Saint John, New Brunswick, on the occasion of the 225th anniversary of the City of Saint John. His topic was “Beyond Nostalgia: Theological Aspects of the Anglican Loyalist Experience”. The full text is available for download as a pdf document; here are two brief excerpts:

The Anglican Loyalist story is a way of recovering the grand and great narrative of the Christian story, what [David Bentley] Hart calls “the Christian revolution.” Getting the Christian story right, means overcoming all the false forms of that story, the distortions and misunderstandings about the history of Christianity, particularly, in relation to the account of modernity and contemporary culture. It means getting beyond our nostalgia for some particular aspects of our history, the shards and fragments to which we cling so desperately, in order to embrace a deeper nostalgia, a longing for the absolute, for God, which underlies, shapes and informs the Anglican Loyalist story.
[…]
It is in the context of the larger Christian story that we can begin to understand the Anglican Loyalist experience here in the Maritimes. Our endeavour will be to identify certain predominant features of the Loyalists. They are: the sense of Divine Providence as undergirding the commitment to peace, order and good government; the intrinsic connection between public worship and public service; the commitment to a learned ministry and to education; and idea of the Churches as sacramental presences contributing to the sanctity and the civility of common life. Underlying these themes is the necessity and importance of the stable liturgy of the Book of Common Prayer, the spiritual manifesto of the Anglican Loyalist experience.

Click here to download the address as a pdf document.

This article by Fr. David Curry originally appeared in The Anglican Planet, 4 November 2010.

Post-Secularism: The Good, the Bad, and the Ugly
By David Curry

IS POST-SECULARISM just another buzz word — or is it, rather, a term that captures the global realities in which we find ourselves?

For several decades we have lived, at least in the western democracies, in what social scientists, political philosophers and theologians have called a ‘secular society.’  In 2007, Canada’s most outstanding philosopher, Charles Taylor, wrote a great tome entitled A Secular Age.  In this new reality, religion is understood to have lost its relevance and the divine seems to no longer hold any power of enchantment.

Then there is Jürgen Habermas, a leading European philosopher who describes himself as a ‘metaphysical atheist’. He has undertaken to explain the assumptions upon which ‘secularization theory’ rests and to provide the counter to them, both empirically and intellectually. As he puts it, secularization theory rests upon three, initially plausible, explanations, which he describes as follows:

First, progress in science and technology promotes an anthropocentric understanding of the ‘disenchanted’ world because the totality of empirical states and events can be causally explained; and a scientifically enlightened mind cannot be easily reconciled with theocentric and metaphysical worldviews.

This kind of technocratic arrogance assumes that things are always progressing and that science has become our religion, capable of explaining all reality and utterly dismissive of the older philosophical traditions, ancient and modern (think Aristotle and Descartes), that understood the physical to be grounded in something beyond the natural.

Second, with the functional differentiation of social subsystems, the churches and other religious organizations lose their control over law, politics, public welfare, education and science; they restrict themselves to their proper function of administering the means of salvation, turn exercising religion into a private matter and in general lose public influence and relevance.

In one way, this marks the success of religious institutions. In preaching social justice, they have been listened to by the state which has created the social welfare society. Religion is widely assumed to be a personal matter and no longer has a public voice. It has become marginalized.

Finally, the development from agrarian through industrial to post-industrial societies leads to average-to-higher levels of welfare and greater social security; and with a reduction of risks in life, and the ensuing increase in existential security, there is a drop in the personal need for a practice that promises to cope with uncontrolled contingencies through faith in a ‘higher’ or cosmic power (from Blätter für deutsche und internationale Politik, April 2008).

The demographic shifts from the rural to the urban, from the agrarian to the industrial, and now from the industrial to the post-industrial, capture the experience of several generations along with the general sense, at least until the economic debacle of 2008, that things are getting better for all concerned and that there is really nothing to worry about. We don’t need to think about God.

Overall, the secularist viewpoint assumes the imminent disappearance of religion in all secular societies. The one exception to the rule seems to be America. But now, as Habermas goes on to point out, the United States exemplifies what is, in fact, a global norm. Contrary to secularist dogma, religion is in fact a necessary and inescapable feature of the global landscape, even in the most ‘advanced’ secular societies which now struggle to come to terms with a variety of religious expressions that affect social and political life, most controversially, for instance, in France, in Holland and in England. Yet it is actually a concern for all of the western democracies.

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To mark Christ Church’s designation as a Nova Scotia Historic Place, Fr. David Curry has produced a pamphlet entitled “Iconoclasm or Idolatry? Neither!” The written text is accompanied by photographs and architectural drawings of Christ Church, as produced by Peter Coffman for his “Anglicana Tales” exhibit at Dalhousie Art Gallery last spring.

The pamphlet will be available beginning today at Christ Church.  Donations would be appreciated to help defray printing expenses.  An electronic copy can be downloaded by clicking on this link.

The June 2010 issue of the parish newsletter, Christ Church Chronicles, can be downloaded here as a pdf document. (Previous issues can be downloaded via this page.)

The Anglican Essentials Blog contained the following opinion piece from The Anglican Journal, which sparked some discussion to which I contributed. I have included the opinion piece, as the Anglican Essentials Blog frames it, and, then, have offered an edited version of my comments. This is for your interest, in the build-up to General Synod in Halifax in early June 2010.

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This morning we will dedicate a new Pulpit Bible – King James Version - which has been kindly donated by Bev & Jacoba Morash!  This article by Fr. David Curry calls attention to the significance and importance of the King James Version of the Bible.

A raft of books dealing with the King James Version of the Bible – Alistair McGrath’s In the Beginning, Benson Bobrick’s Wide as the Waters, and Adam Nicolson’s God’s Secretaries, for instance – all witness to a revival of interest and scholarly appreciation for the remarkable achievement of the King James Bible. Among publishers’ phantasmagoria of biblical translations available in bookstores, it is still possible to find the King James Version of the Holy Scriptures. But is it being read? Is it being heard?

The Pocket Canons is another project that calls attention to the significance of the King James Bible. A publishing initiative by Grove Press, New York, books of the King James Version of the Bible are published individually in small volumes, each 4 1/8” by 5 5/8” in size. They can also be purchased in box sets; thus far two sets are available covering a range of Old and New Testament books. But what is really outstanding and of interest is the way this initiative undertakes to engage contemporary culture in all its diversity. Each volume is provided with an introduction by a contemporary writer.

The range of writers is remarkable. They include such figures as P.D. James writing on The Acts of the Apostles – an interesting twist on the genre of the whodunit; Charles Frazier of the novel Cold Mountain, now a movie, writing about another struggle of epic proportions, the struggles of Job; the novelist, non-fiction and short-story writer Doris Lessing on Ecclesiastes; the author, poet, journalist and literary critic par excellence of The Spectator and the Sunday Times, Peter Ackroyd on the Book of Isaiah; the Dalai Lama on the Epistles of James, Peter, John and Jude; novelist Joanna Trollope on the books of Ruth and Esther; the mystery writer Ruth Rendell on The Epistle of Paul the Apostle to the Romans; Karen Armstrong, famed for, among other things, The History of God, writing on The Letter to the Hebrews; Thomas Cahill, author of such books as The Gift of the Jews, The Desire of the Everlasting Hills, How the Irish Saved Civilisation, and Sailing the Wine-Dark Sea: Why the Greeks Matter writing on The Gospel according to John; and without exhausting the list of writers but bringing it to some sort of finale, last but not least, singer and writer, humanitarian and activist and sometime court jester at the coronation of Paul Martin, Paul David Hewson, better known as Bono of the rock-band U2 writing, appropriately enough, on the Psalms!

Intrigued? You should be for what is on offer through these writers is more than Oprah fluff and puff. Here are some pretty high-powered writers engaging in a lively, serious and reflective manner with the most formative translation of the Scriptures of the Old and New Testament in the English speaking world. What is amazing is the depth of the engagement. They are not biblical scholars, mercifully, but they more than do the job of providing informative and satisfactory introductions to the often very complex texts that are before them. Along the way they reveal, if not a yearning, then at least, an openness to the sacred and a profound respect for the language of revelation and its formative power that reaches, thankfully, beyond institutional religion to literature and the arts. Paradoxically, that reach of the transforming Word is often through exposure to the Word proclaimed in the life of the Church.

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Rector David Curry delivered this address to the West Hants Historical Society on 4 March 2010.

Flora MacDonald’s Winter in Windsor

Sorrow and loss, pride and gain are part and parcel of the Scottish Legacy in the land which we call Nova Scotia, New Scotland.

I have been told on good authority – it appears on bumper-stickers – that “God made the Scots a wee bit better,” a sentiment with which some might agree, whether with or without té Breag, a wee dram of the creature, while others might take exception. But we cannot overlook the role of the Scots/Irish in our Maritime and local history.

We meet in the town of Windsor, acknowledged as “The Home of Sam Slick,” if we are to believe the bill-boards on our highways, and we meet, of course, in the gateway to the Valley also celebrated on the bill-boards and in the tourist literature as “The Land of Evangeline.”

With respect to the first, “The Home of Sam Slick,” we have to say, no, not so, either fictionally or in reality. The literary creation of Thomas Chandler Haliburton, who rightly may claim Windsor as his home, Sam Slick is the fictional “Yankee peddler”, who provides an amusingly satiric and not always complimentary view of the pioneer realities of early nineteenth century Maritime society and culture with all of its pretentions and follies, prejudices and biases. A source of amusement, especially to the literate and chattering classes of England, Sam Slick is certainly not of Windsor born.

Just as fictitious, but with a greater degree of romantic interest, is the heroine of Henry Wadsworth Longfellow’s poem Evangeline, a poem which has caught the imagination and continues to exercise a power upon all who imagine themselves as displaced and disenfranchised by the ubiquitous and imperious decree of whatever “powers-that-be.” But it is altogether a fiction, pleasing and heart-rending as it may be.

Both are the creations of the nineteenth literary imagination, the one local and earlier in the century, the other mid-century and out of New England; both embued with a sense for the power of a story and the ability to tell it well and poetically with all of the license of a poet and a novelist. But the reality?

To some extent, the reality lies in the fiction and the power of fiction, the power of a well-told story, the power of sympathetic character and the power of wit and humour. But over and against such fictional identities, important as such things are, stands another story, a real story about a real heroine, and one whose name has somehow managed to escape our notice almost entirely. Certainly, it adorns no bill-board; a forlorn plaque alone speaks to its poignant reality; the odd notice and passing remark appear in some of the historical literature. There is, too, a paucity of historical evidence and yet what we have is sure. Flora was here!

Windsor is, quite literally, the winter stopping-place of Flora MacDonald (1722-1790). Now it would be a bit of a romantic stretch or a satiric comment, more akin to Longfellow’s Evangeline and Haliburton’s Sam Slick, to call Windsor, the winter-castle of Flora MacDonald! And, yet, what a story it is! A story that illumines so much of the story of the Scots, and their contribution to our Maritime and Canadian identity.

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Several motions were presented at today’s Annual Meeting of the Parish of Christ Church, Windsor, including two motions, posted below, that may be of interest to Anglicans beyond our Parish.  Both of these motions passed unanimously.

Motion # 4

Preamble:  Parishes have been asked to send to the Diocese [of Nova Scotia and Prince Edward Island] a parochial Mission Statement. The following expresses the intent and purpose for the continuing existence of the Parish, captures the intent and purpose of the Covenant in Ministry between the Rector and Parish, and establishes the principles that define an Anglican identity and witness.

Re: Mission Statement of the Parish of Christ Church:

To be a visible witness, in the community of Windsor and beyond, to the good news of the Gospel of Jesus Christ as faithful stewards of the mysteries of God in Christ and in his body, the Church, according to the principles of our Anglican spiritual identity expressed in the Book of Common Prayer, the Ordinal, the Thirty-nine Articles and the Solemn Declaration of 1893.

Motion # 5

Preamble: In the current distresses of the Anglican Communion and in the attempts to find a mechanism to hold the communion together, the Archbishop of Canterbury has sponsored an ‘Anglican Communion Covenant’.  The Covenant is attached in Appendix # 2 [and is posted online here].  The motion affirms the ‘Anglican Communion Covenant’ as consistent with the understanding of our identity, polity and life that the Parish has articulated from time-to-time as well as signaling our continued commitment tot eh Anglican Communion via the Archbishop of Canterbury regardless of the actions of local and national synods.

Re: Endorsement of the ‘Anglican Communion Covenant’

The Parish of Christ Church endorses the Archbishop of Canterbury’s ‘Anglican Communion Covenant’ as a mechanism for maintaining the unity of the Anglican Communion, in accord with the foundational principles of our Anglican identity expressed in the Book of Common Prayer, the Ordinal, and the Thirty-nine Articles and as consistent with the Solemn Declaration of 1893 in Canada.

Click here to download the Rector’s Annual Report for 2009 (pdf document).

The Rector’s Annual Reports for 2003 through 2008 can be accessed via this page.