Month: January 2019

KES Chapel Weekly Reflections

KES Chapel Reflection, Week of 30 January

Transfigured and Transformed

Christ’s Transfiguration is also an Epiphany, a making known of the essential divinity of Christ. But it also points to another consideration, the idea of the transformation of our humanity through what is made known and grasped by us. “Be not conformed to the world,” Paul tells us, “but be ye transformed by the renewing of your minds.” This is like Aristotle’s point about being thoughtful and contemplative, “do[ing] all that we can to live in conformity with the highest that is in us” for “the best and most pleasant life is the life of the intellect since the intellect is in the fullest sense the person.”

To live in conformity with the highest that is in us is to be transformed by the renewing of our minds. It means learning to appreciate the traditions of wisdom that are inescapably part of our history and story. Such is the counter to our easy acquiescence to the technocratic culture which so easily overwhelms and invades our souls and which reduces us to algorithms, to thinking like machines.

Paul’s account of his ‘conversion’ reveals the interplay of cultures that belong to the emergence of both Rabbinical Judaism and Christianity. They cannot be understood apart from the Hellenistic world of Greek culture and language and the Roman culture of governance and law. They cannot be thought about without each other. Paul’s ‘conversion’ is really only possible within a Jewish context of questions about the nature of the Messiah and about the vocation of Israel. His ‘conversion’ is not to Christianity since that doesn’t yet exist.

The complex of cultures in their interaction is instructive. As Amin Maalouf argues, we have more than one identity, and, indeed, the more we restrict ourselves to just one identity culturally, linguistically, ethnically, even sexually, the more we cut ourselves off from any kind of common humanity. Diversity becomes all and nothing; unity a nullity. We are endlessly divided and constantly in competition for attention among ourselves in the culture of ‘likes’, ironically unable to connect with one another face to face. Talking to machines but not to one another. Maalouf argues for a more profound sense of our common humanity in and through the realization of our hybrid or multiple identities. Identity politics divides the more exclusive it becomes. It leads to the unending conflict of them versus us. Identity becomes, as he says, one of our false friends. We are thinking about who we are in all of the wrong ways.

(more…)

Print this entry

Prayers and liturgy

Charles Stuart, King and Martyr

The collect for today, the commemoration of Charles I (1600-1649), King of England, Martyr (source):

Daniel Mytens, King Charles IKing of kings and Lord of lords,
whose faithful servant Charles
prayed for his persecutors
and died in the living hope of thine eternal kingdom:
grant us, by thy grace, so to follow his example
that we may love and bless our enemies,
through the intercession of thy Son, our Lord Jesus Christ,
who liveth and reigneth with thee,
in the unity of the Holy Spirit,
one God, now and for ever.

with the Epistle and Gospel for a Martyr:
The Epistle: 1 St. Peter 4:12-19
The Gospel: St. Matthew 16:24-27

Artwork: Daniel Mytens, King Charles I, 1631. Oil on canvas, National Portrait Gallery, London

Print this entry

Sermons

Sermon for the Third Sunday after the Epiphany

When Jesus heard it, he marvelled

Epiphany is the season of marvells, of wonders, the season of signs which teach us something about God and about what God seeks for our humanity. “Be not wise in your own conceits,” Paul advises us because what is wanted is to be wise about God and about the will of God for our humanity. That is always a check on human presumption, being wise in our own conceits, and a check on that equally dangerous and destructive aspect of our fallen humanity, our anger and our desire for revenge. All such things arise from our pride and conceit which deny the wisdom of God wherein alone we find grace and healing and peace. We are to act out of what we learn about divine wisdom and divine power.

This challenges human wisdom and human arrogance and conceit. The lessons of the Epiphany show us what God seeks for our humanity. Not just the healing of our bodily infirmities but the healing of our souls, not rendering “evil for evil” but “overcom[ing] evil with good”. That means acting out of the grace of God’s goodness made manifest in Christ Jesus. In that way there is even the possibility of our becoming a wonder and a marvel not to ourselves but to God.

Today’s Gospel reading presents us with two healings: the healing of the leper from within Israel and the healing of the Centurion’s servant, a healing of someone from outside Israel. Such healings show us the universal aspects of the Epiphany. The things of God are made known for all. God cannot be the possession of simply a few; God is God and so for all. And so he must be made known to all. Such is the necessary missionary impulse of the Christian Faith. We cannot keep God to ourselves and our relationship with God shapes the quality of our relationships with one another. The word gets out as the second miracle clearly shows.

The Epiphany Gospels teach us something about the nature of God through the humanity of Jesus. The healing miracles are just that, things which have to do with divine wisdom and divine power made manifest in Jesus. God who is the author of all life is the God of the healing of all life, sometimes indirectly through human arts and skills, and sometimes directly as in the Gospel miracles. These miracles show us that God seeks our good as found in him. Both the Jewish leper and the Roman Centurion understand that power and goodness in Christ. They both come to him with a desire, the one for himself, the other for his servant.

(more…)

Print this entry

Events, Month at a Glance

Week at a Glance, 28 January – 3 February

Tuesday, January 29th
6:00pm ‘Prayers & Praises’ – Haliburton Place

Thursday, January 31st
6:30-7:30pm Sparks – Parish Hall

Friday, February 1st
6:00-7:30pm Pathfinders & Rangers – Parish Hall

Sunday, February 3rd, Fourth Sunday after the Epiphany
8:00am Holy Communion (followed by Men’s Club Breakfast)
10:30am Holy Communion

Upcoming Event:

Sunday, February 10th
Pot-Luck Luncheon and Annual Parish Meeting following the 10:30am service.

Print this entry

Prayers and liturgy

The Third Sunday After The Epiphany

The collect for today, the Third Sunday after the Epiphany, from The Book of Common Prayer (Canadian, 1962):

ALMIGHTY and everlasting God, mercifully look upon our infirmities, and in all our dangers and necessities stretch forth thy right hand to help and defend us; through Jesus Christ our Lord. Amen.

The Epistle: Romans 12:16b-21
The Gospel: St. Matthew 8:1-13

Paolo Veronese, Jesus Healing the Servant of a Centurion, c. 1585Artwork: Paolo Veronese, Jesus Healing the Servant of a Centurion, c. 1585. Oil on canvas, Kunsthistorisches Museum, Vienna.

Print this entry

Prayers and liturgy

Polycarp, Bishop, Apostolic Man, Martyr

The collect for today, the Feast of St. Polycarp, Bishop of Smyrna, Apostolic Man, Martyr (source):

Almighty God,
who gavest to thy servant Polycarp
boldness to confess the name of our Saviour Jesus Christ
before the rulers of this world
and courage to suffer death for his faith:
grant that we too may be ready
to give an answer for the faith that is in us
and to suffer gladly for the sake of our Lord Jesus Christ,
who liveth and reigneth with thee,
in the unity of the Holy Spirit,
one God, now and for ever.

The Lesson: Revelation 2:8-11
The Gospel: St Matthew 20:20-23

Circignani, Martyrdom of St. PolycarpChurch tradition holds that Polycarp was born c. AD 69 of Christian parents and was a disciple of St. John the Apostle and Evangelist, who ordained him Bishop of Smyrna. Polycarp was arrested during a pagan festival in Smyrna (present-day Izmir, Turkey) and brought before the Roman pro-consul.

[W]hen the magistrate pressed him hard and said, “Swear the oath, and I will release you; revile the Christ,” Polycarp said, “Eighty-six years have I been His servant, and He has done me no wrong. How then can I blaspheme my King who saved me?”

But on his persisting again and saying, “Swear by the genius of Caesar,” he answered, “If you suppose vainly that I will swear by the genius of Caesar, as you say, and feign that you are ignorant of who I am, hear you plainly: I am a Christian. But if you would learn the doctrine of Christianity, assign a day and give me a hearing.”

He was burned at the stake for refusing to renounce Christ.

The Martyrdom of Polycarp was written down by the church of Smyrna and sent as a letter to the church at Philomelium. It is the first Christian martyrology. Several translations of the text can be accessed via this page.

Artwork: Niccolò Circignani, Martyrdom of St. Polycarp, c. 1583. Fresco, Basilica of Santo Stefano al Monte Celio, Rome.

Print this entry

Prayers and liturgy

The Conversion of Saint Paul

The collect for today, the Feast of The Conversion of Saint Paul, from The Book of Common Prayer (Canadian, 1962):

O GOD, who, through the preaching of the blessed Apostle Saint Paul, hast caused the light of the Gospel to shine throughout the world: Grant, we beseech thee, that we, having his wonderful conversion in remembrance, may show forth our thankfulness unto thee for the same, by following the holy doctrine which he taught; through Jesus Christ our Lord. Amen.

The Lesson: Acts 21:40-22:16
The Gospel: St. Luke 21:10-19

Master of Choirs, The Conversion of St. PaulArtwork: Master of Choirs, The Conversion of St. Paul (detail of Holy Trinity Altar), 1467. Tempera on wood, Holy Cross Chapel, Wawel Cathedral, Krakow, Poland.

Print this entry

Sermons

Sermon for the Eve of the Conversion of St. Paul

I could not see for the glory of that light

He was blinded into sight, we might say. Conversion is the paradox of radical transformation. The Conversion of Paul is a striking example of that kind of paradox. He who persecuted “this Way unto death,” meaning the followers of Jesus who are not yet called Christians, becomes himself a follower and even more the outstanding “apostle to the gentiles”. With Paul’s ‘conversion’, Christianity will become Christianity, we might say, and goes global. In that sense, it complements wonderfully the Epiphany season. Something is made known and what is manifest changes us. And sometimes in dramatic ways.

Paul, his name itself is a consequence of his ‘conversion’, tells us his story three times in The Book of the Acts of the Apostles, a book which might equally be called the Book of the Acts of Paul. He was Saul of Tarsus, a learned Jew, “born” as he says “in Tarsus, a city in Cilicia, yet brought up in this city”, Jerusalem, “at the feet of Gamaliel”, a learned rabbi, “and taught according to the perfect manner of the law of the fathers,” a Pharisee of the Pharisees. He is laying out his credentials before the Jews on the very steps of the Temple in Jerusalem. They have sought to kill him because of what he is saying about Jesus as the Messiah. The ensuing riot and commotion has resulted in the Roman legion intervening to keep the peace.

But before being taken away by the Roman soldiers, Paul speaks to the tribune, the commanding officer, Claudius Lysius. We actually learn his name. To the surprise of the tribune, Paul addresses him in Greek. The tribune, who is apparently Latin speaking but knows Greek, is surprised because he had thought that Paul was an Egyptian and indeed one of the Sicari, a group of Jewish zealots opposed to the Roman occupation and dominance of the Jewish people. Sicari refers to the daggers which they would use to assassinate both Roman soldiers and Jewish collaborators with the Roman authorities. It is the only time the word is used in the New Testament, an hapax legomenon.

Paul asks to be allowed to speak to the Jewish people. He speaks to them in Hebrew. The entire scene shows us something of the interplay of cultures and languages that belongs to the emergence of Christianity. What is his story? It is his famous account of his ‘conversion’ on the road to Damascus. It becomes iconic; ‘a road to Damascus experience’ signals the idea of a radical change of direction in thought and character.

(more…)

Print this entry

Prayers and liturgy

St. Timothy and St. Titus, Apostolic Men

The collect for today, The Feast of St. Timothy and St. Titus, Apostolic men, Companions of St. Paul (source):

Norwich Cathedral, Saint TimothyHeavenly Father,
who didst send thine apostle Paul to preach the gospel,
and gavest him Timothy and Titus to be his companions in the faith:
grant that our fellowship in the Holy Spirit
may bear witness to the name of Jesus,
who liveth and reigneth with thee,
in the unity of the Holy Spirit,
one God, now and for ever.

The Epistle: 2 Timothy 1:1-8 or Titus 1:1-5
The Gospel: St. John 10:1-10

Artwork: Saint Timothy, stained glass, Norwich Cathedral. Photograph taken by admin, 3 October 2014.

Print this entry

KES Chapel Weekly Reflections

KES Chapel Reflection, Week of 23 January

This beginning of signs

The story of Jesus teaching in the Temple at the age of twelve is complemented by the story of the wedding feast in Cana of Galilee. Both are epiphanies of the divinity of Christ; the one about divine wisdom, the other about divine power. The order is significant and speaks directly to our contemporary confusions in which reason or knowledge is subordinate to power. Human reason and power are finite and limited, on the one hand, and deficient and flawed, on the other hand. To know this is wisdom.

The deep lessons of the Epiphany are very much about what God seeks for our humanity. What is the purpose or end of our being and existence? Do we presume to think that human reason on its own power is sufficient to achieve human perfection? Or are we able to recognize the limits of our knowing and the problems of our doing? The questions are not simply rhetorical.

Wisdom and power are complementary divine attributes; properties of God made manifest in Jesus Christ in the Christian understanding. Such attributes of divinity are recognized in the other religions and philosophies of the world, albeit with differences of emphasis about the relation of wisdom and power.

In our contemporary global world, the technocratic reason that dominates our culture is very much about the subordination of reason to power. There is, however, no wisdom where reason is reduced to a tool or instrument of domination. These stories offer a corrective and a counter to our assumptions about power achieved through technology, a power which compromises the integrity of our humanity by reducing human thinking to thinking like a machine or to being “organic algorithms” as Yuval Noah Harari imagines. Greg Lukianoff’s and Jonathan Haidt’s The Coddling of the American Mind, Maryanne Wolf’s Reader, Come Home, James Bridle’s New Dark Age, Emerson T. Brooking’s and P.W. Singer’s Likewar, and Jaron Lanier’s Ten Arguments for Deleting Your Social Media Accounts Right Now are but a few of a great and growing number of books and from a range of perspectives that highlight the problems of our over-dependence and uncritical relation to the digital world.

(more…)

Print this entry