Jerome, Doctor and Priest

The collect for today, the Feast of Saint Jerome (c. 342-420), Priest, Monk, Translator of the Scriptures, Doctor of the Church (source):

O Lord, thou God of truth, whose Word is a lantern to our feet and a light upon our path: We give thee thanks for thy servant Jerome, and those who, following in his steps, have labored to render the Holy Scriptures in the language of the people; and we beseech thee that thy Holy Spirit may overshadow us as we read the written Word, and that Christ, the living Word, may transform us according to thy righteous will; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

The Epistle: 2 Timothy 3:14-17
The Gospel: St. Luke 24:44-48

Jacques-Louis David, Saint Jerome Hears the Trumpet of the Last JudgmentOne of the most scholarly and learned early church fathers, St. Jerome devoted much of his life to accurately translating the Holy Bible from the original languages of Hebrew and Greek into Latin.

Born near Aquileia, northeast Italy, of Christian parents, Jerome travelled widely. He received a classical education at Rome and travelled to Gaul where he became a monk. He later moved to Palestine, spending five years as an ascetic in the Syrian desert. In 374, he was ordained a priest in Antioch. He then pursued biblical studies at Constantinople under Gregory Nazianzus and translated works by Eusebius, Origen, and others.

Travelling to Rome in 382, Jerome became secretary to the aged Pope Damasus. By the time the pope died three years later, Jerome had become involved in theological controversies in which he antagonised many church leaders and theologians. He left Rome under a cloud, returning to Palestine where he lived as a monk in Bethlehem for the rest of his life.

Over several decades, Jerome wrote biblical commentaries and works promoting monasticism and asceticism. Most importantly, he produced fresh Latin translations of most of the Old and New Testaments, based on the original biblical languages. This work formed the basis of the Vulgate, which remained the standard Scriptural text of the western church for over a millennium.

Artwork: Jacques-Louis David, Saint Jerome Hears the Trumpet of the Last Judgment, 1779. Oil on canvas, Montreal Museum of Fine Arts (on loan from Musée de la civilisation de Québec; owned by Notre-Dame-de-Québec Parish Corporation).

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Sermon for the Feast of St. Michael and All Angels / Fifteenth Sunday after Trinity

“And they overcame him by the blood of the Lamb”

They overcame whom? “The dragon,” “that old serpent, called the devil and Satan,” the deceiver of “the whole world,” and “the accuser of our brethren.” It is a wonderful scriptural collation of terms for the principle of all evil, for what opposes God, recalling us to the foundational stories of the Fall in Genesis. Another term, not mentioned here, but used four times in the Old Testament and once in the New Testament, and which becomes a significant term for Satan or the Devil in poetic and philosophical literature, such as Dante’s Divine Comedy and Milton’s Paradise Lost, is Lucifer. It means the light-bearer or light-bringer and illustrates profoundly the nature of evil as a negation or denial of the Good. Lucifer, the bearer of light, denies his creatureliness in the vain attempt to be God himself. As such he turns his back on the light and truth of God and in so doing contradicts the conditions of his own being, becoming the Prince of Darkness and the Father of lies.

Michaelmas derives from the Feast of St. Michael and All Angels and marks the beginning of the academic year known as Michaelmas term at the great Medieval universities, and the institutions derived from them. The Angels are with us in our thinking and our praying, in our lives of sacrifice and service. They are ever with us in our liturgy. The Sursum Corda at the Eucharist concludes with the compelling and uplifting words, “therefore with Angels and Archangels and with all the company of heaven, we laud and magnify thy glorious Name; evermore praising thee,” singing the Trisagion, “Holy, Holy, Holy, Lord God of hosts,”in the words of Isaiah and St. John. Such is the mystical theology of the liturgy. We are lifted into the life of God on Angels’ wings.

The Angels are very much with us. There is the insistence in Scripture about the presence of Angels from creation to redemption. There continues to be in our contemporary culture a yearning for a spiritual company, a sense of being part of something greater. Angels are part and parcel of the spiritual landscape of our lives. They certainly belong to the scriptural landscape of the Jewish, Christian, and Islamic religions and to the philosophical and theological imaginary of our intellectual traditions.

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Week at a Glance, 30 September – 6 October

Monday, September 30th
6:30-8:00pm Sparks – Parish Hall

Tuesday, October 1st
6:00pm ‘Prayers & Praises’ – Haliburton Place
6:30-8:00pm Brownies – Parish Hall

Thursday, October 3rd
3:15pm Service – Windsor Elms

Friday, October 4th
6:00-7:30pm Pathfinders & Rangers – Parish Hall

Sunday, October 6th, Sixteenth Sunday after Trinity
8:00am Holy Communion (followed by Men’s Club Breakfast)
10:30am Holy Communion

Upcoming Event:

Tuesday, October 15th
7:00pm Christ Church Book Club – Coronation Room, Parish Hall
New Dark Age: Technology & the End of the Future (2018), by James Bridle, and The Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up a Generation for Failure (2018), by Greg Lukianoff and Jonathan Haidt.

Michaelmas takes its name from the Feast of St Michael and All Angels, a feast which marks the beginning of the academic year for the medieval universities, such as Paris, Oxford, Cambridge, Pavia, and others, and so for institutions like King’s College and King’s-Edgehill School. In School and in Church we learn to think, to sing and to dance with the Angels, those pure intellectual beings who move our imaginations and strengthen our understanding and thus redeem the discursive thinking (ratio) which consumes and destroys us and our world.

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Saint Michael and All Angels

The collect for today, the Feast of Saint Michael and All Angels, from The Book of Common Prayer (Canadian, 1962):

O EVERLASTING God, who hast ordained and constituted the services of Angels and men in a wonderful order: Mercifully grant, that as thy holy Angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen.

The Lesson: Revelation 12:7-11
The Gospel: St. Matthew 18:1-10

Bonifacio Veronese, St. Michael Vanquishing the DevilThe name Michael is a variation of Micah, and means in Hebrew “Who is like God?”

The archangel Michael first appears in the Book of Daniel, where he is described as “one of the chief princes” and as the special protector of Israel. In the New Testament epistle of Jude (v. 9), Michael, in a dispute with the devil over the body of Moses, says, “The Lord rebuke you“. Michael appears also in Revelation (12:7-9) as the leader of the angels in the great battle in Heaven that ended with Satan and the hosts of evil being thrown down to earth. There are many other references to the archangel Michael in Jewish and Christian traditions.

Following these scriptural passages, Christian tradition has given St. Michael four duties: (1) To continue to wage battle against Satan and the other fallen angels; (2) to save the souls of the faithful from the power of Satan especially at the hour of death; (3) to protect the People of God, both the Jews of the Old Covenant and the Christians of the New Covenant; and (4) finally to lead the souls of the departed from this life and present them to our Lord for judgment. For these reasons, Christian iconography depicts St. Michael as a knight-warrior, wearing battle armor, and wielding a sword or spear, while standing triumphantly on a serpent or other representation of Satan. Sometimes he is depicted holding the scales of justice or the Book of Life, both symbols of the last judgment.

Very early in church history, St. Michael became associated with the care of the sick. The cult of Michael developed first in Eastern Christendom, where healing waters and hot springs at many locations in Greece and Asia Minor were dedicated to him. Michael is supposed to have appeared three times on Monte Gargano, southern Italy, in the 5th century. The local townspeople believed that Michael’s intercession gave them victory in battle over their enemies. These apparitions restored his biblical role as a strong protector of God’s people, and were also the basis for spreading his cult in the West.

The Feast of St. Michael & All Angels is also known as Michaelmas. The Roman Catholic Church celebrates today as the Feast of Sts. Michael, Gabriel, and Raphael, Archangels.

Artwork: Bonifacio Veronese, St. Michael Vanquishing the Devil, c. 1530. Oil on canvas, Basilica dei Santi Giovanni e Paolo, Venice.

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The Fifteenth Sunday After Trinity

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

KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy; and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen.

The Epistle: Galatians 6:11-18
The Gospel: St. Matthew 6:24-34

Frans Francken the Younger, Death and the Miser (Detroit)Artwork: Frans Francken the Younger (1581-1642), Death and the Miser. Oil on copper, Chrysler Museum of Art, Detroit.

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KES Chapel Reflection, Week of 25 September

They overcame him by the blood of the lamb

Above the entrance to the Romanesque Basilica San Michele Maggiore in Pavia, in northern Italy, stands a bas-relief of the figure of St. Michael the Archangel. He is depicted as looking straight ahead, calm and serene, while standing upon a dragon-like serpent. Around the portal a whole collection of creatures are arrayed, each chasing and devouring one another. It depicts. in an imaginative way, the important contrast and connection between two different forms of thinking: ratio and intellectus.

The angels remind us of the necessity and the priority of intellectus, the power of understanding, without which we are lost and consumed in ratiocination, our linear, calculative kind of thinking, chasing one thing after another without any sense of the whole; literally lost in the parts. Intellectus is about the gathering together of all things into understanding, into wisdom, and as such redeems our more instrumental forms of thinking which by themselves lead to destruction and despair. The redemption of ratio is found in its participation in intellectus, something which is wonderfully shown in Boethius’ Consolation of Philosophy, a work which draws upon Augustine and important intellectual developments in late antiquity. Both Augustine and Boethius are buried in another church in Pavia; San Pietro Ciel d’oro, mentioned by Dante in the Paradiso of his Divine Comedy. Such are just some of the profound aspects of intellectus, a gathering into understanding.

We need to be reminded about the different forms of thinking. The angels are part and parcel of the scriptural landscape and intellectual thought-world of the ancient Greeks and of the Jewish, Christian, and Islamic imaginary. They belong to our life together as an intellectual and spiritual community which is especially the role of Chapel in the life of the School. They remind us of the important truth and insight that there is more to reality than what is known by our senses. We can’t see the angels. In a way, that is the point. We can only think them. They are pure mind, spiritual and intellectual beings who are the invisible thoughts of God in creation.

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Lancelot Andrewes, Bishop and Scholar

The collect for today, the commemoration of Lancelot Andrewes (1555-1626), Bishop of Winchester, scholar, spiritual writer (source):

Lancelot AndrewesO Lord God,
who didst give Lancelot Andrewes many gifts
of thy Holy Spirit,
making him a man of prayer and a pastor of thy people:
perfect in us that which is lacking in thy gifts,
of faith, to increase it,
of hope, to establish it,
of love, to kindle it,
that we may live in the light of thy grace and glory;
through Jesus Christ thy Son our Lord,
who liveth and reigneth with thee,
in the unity of the Holy Spirit,
one God, now and for ever.

The Epistle: 1 Timothy 2:1-7a
The Gospel: St. Luke 11:1-4

A prayer of Bishop Lancelot Andrewes:

Thou, O Lord, art the Helper of the helpless,
The Hope of the hopeless,
The Saviour of them who are tossed with the tempests,
The Haven of them who sail; be thou all to all.
The glorious majesty of the Lord our God be upon us,
Prosper thou the work of our hands upon us,
Oh! prosper thou our handiwork
Lord, be thou within us, to strengthen us;
without us to keep us; above us to protect us;
beneath us to uphold us; before us to direct us;
behind us to keep us from straying;
round about us to defend us.
Blessed be Thou, O Lord our Father, for ever and ever. Amen.

Southwark Cathedral, Lancelot Andrewes TombGraphic: Tomb of Bishop Lancelot Andrewes, Southwark Cathedral, London. Photograph taken by admin, 20 October 2014.

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Sermon for the Fourteenth Sunday after Trinity

“And one … turned back”


Metanoia, as we have suggested on occasion, literally means a thinking after, though it is usually translated simply as repentance. Repentance is a turning back to the one from whom we have turned away. It signals the profound nature of our relation to God, a kind of constant circling around the principle of our being and knowing, a retire ad principia, as Lancelot Andrewes puts it, that marks our going to and from God in understanding and love.

Last Sunday and this Sunday present us with two Gospel stories both of which center on a Samaritan: the parable of the so-called Good Samaritan, and the one who “turned back,” “glorify[ing] God,” and “giving him thanks,” who was “a Samaritan.” In both accounts from Luke’s Gospel, it is Jesus who tells us that it was “a certain Samaritan” who “had compassion” and “showed mercy” on the one who was “wounded” and “half-dead,” and that the one who “fell down on his face at his feet, giving him thanks” was “a Samaritan.” In one way, Jesus is providing a critique of what we might call denominational chauvinism where one group denigrates another and asserts their own superiority. But in another way, Jesus is teaching us something more radical about ethical teaching and ethical living. It has very much to do with our encounter with the other, what Jesus calls here the “stranger.”

“There are not found that returned to give glory to God, save this stranger.” It is, to be sure, an indictment of Israel. Ten lepers were healed; only one returned to give glory, but “he was a Samaritan”, a kind of outsider or stranger. The Samaritans were a sect within Judaism but despised by the Jews. At issue is their view of the Law and the place of the giving of the Law. But Jesus is not simply pitting Jews against Samaritans and choosing sides. He is not saying that the Samaritans are right on these questions about the Torah and the giving of the Law. In fact, quite the opposite. What then is the significance of these two back-to-back Gospels about Samaritans?

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Week at a Glance, 23 – 29 September

Tuesday, September 24th
6:00pm ‘Prayers & Praises’ – Haliburton Place
6:30-8:00pm Brownies – Parish Hall

Thursday, September 26th
6:30-8:00pm Sparks – Parish Hall

Friday, September 27th
11:00am Holy Communion – Dykeland Lodge
6:00-7:30pm Pathfinders & Rangers – Parish Hall

Sunday, September 29th, St. Michael & All Angels / Fifteenth Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

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The Fourteenth Sunday After Trinity

Léon Glaize, Jesus and the Ten LepersThe collect for today, the Fourteenth Sunday after Trinity, from The Book of Common Prayer (Canadian, 1962):

ALMIGHTY and everlasting God, give unto us the increase of faith, hope, and charity; and, that we may obtain that which thou dost promise, make us to love that which thou dost command; through Jesus Christ our Lord. Amen.

The Epistle: Galatians 5:25-6:5
The Gospel: St. Luke 17:11-19

Artwork: Léon Glaize, Jesus and the Ten Lepers, 1863. Oil on canvas, Notre-Dame-des-Blancs-Manteaux, Paris.

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