Christ Church

The new list of discussion books for Christ Church Book Club is now available. The next series will kick off on Tuesday, 15 September, at 7:00pm, when the featured books will be The Givenness of Things: Essays, by Marilynne Robinson, and Reader, Come Home: The Reading Brain in a Digital World, by Maryanne Wolf.

Click here for the full schedule of books and other information.

The collect for today, the Feast of Saint Aidan (d. 651), Monk of Iona, Missionary, first Bishop and Abbot of Lindisfarne (source):

O loving God, who didst call thy servant Aidan from the Peace of a cloister to re-establish the Christian mission in northern England, and didst endow him with gentleness, simplicity, and strength: Grant, we beseech thee, that we, following his example, may use what thou hast given us for the relief of human need, and may persevere in commending the saving Gospel of our Redeemer Jesus Christ; who liveth and reigneth with thee and the Holy Ghost, one God, for ever and ever. Amen.

The Epistle: 1 Corinthians 9:16-23
The Gospel: St Matthew 19:27-30

Artwork: Saint Aidan, stained glass, St. Oswald’s Church, Dean, Cumbria. Photograph taken by admin, 7 August 2004.

Link to the Audio File of Matins & Ante-Communion for the 12th Sunday after Trinity

“Ephphatha”

This is one of two Gospel readings from Mark in the Trinity Season, one on Trinity 7 about the feeding in the wilderness, and this one today about the healing of “one that was deaf and had an impediment in his speech.” I know, one of you will remind me that there is another Gospel reading from Mark on the 18th Sunday after Trinity. That is true, but that was simply about substituting Matthew’s account with Mark’s in the modern Canadian Prayer Book of 1962, probably on the assumptions of biblical scholarship about Marcan priority, namely, the idea that Mark’s Gospel is the earliest of the four Gospels to be written. Such thinking came to influence preaching about that time. It is a modern concern which has very little to do with the way in which the Scriptures have come down to us, to what they mean theologically, and to how we read them. But never mind.

What is interesting about this Gospel reading is that it is entirely unique to Mark as is the word, “ephphatha”. It is an hapax legomenon, meaning that it is the only time the word appears in the Scriptures. It is an Aramaic word, one of a few Aramaisms that are found in the New Testament, and mostly in Mark’s Gospel. Aramaic is a Hebrew dialect which was probably spoken by Jesus. Here Mark gives us the Aramaic word and its Greek translation or transliteration, “be opened.” Words matter but in what way? Heidegger claimed that “language is the house of being”  but as one of my mentors, James Doull noted, the ancients knew that “language is not the house of being but needs its own interpreter”, a reasoning mind. It is the meaning of words that matters most and that always requires thinking and interpretation.

It is an intriguing and touching story about the nature of our engagement with God, an engagement which is at once sacramental and healing. The lesson learned is that “he hath done all things well; he maketh both the deaf to hear and the dumb to speak.” We are the deaf and the dumb, deaf to the Word of God in the witness of the Scriptures proclaimed in the liturgy and life of the Church; dumb in our speech about the grace and glory of God at work in human lives. Our sufficiency is not in ourselves “to think anything as of ourselves” but in our openness to the grace of God whose glory is at work in us. “The letter killeth, but the spirit giveth life,” which is what we see in this story. Ephphatha is about our being opened to the life of God in us.

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

ALMIGHTY and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve: Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. Amen.

The Epistle: 2 Corinthians 3:4-9
The Gospel: St. Mark 7:31-37

Artwork: Healing of a Deaf-Mute, Ottheinrich Bible, Page 55v, 1425-30. Manuscript, Bayerische Staatsbibliothek, Munich.

The collect for today, the Feast of the Beheading of Saint John the Baptist, from The Book of Common Prayer (Canadian, 1962):

O God, who didst send thy messenger, John the Baptist, to be the forerunner of the Lord, and to glorify thee by his death: Grant that we, who have received the truth of thy most holy Gospel, may bear our witness thereunto, and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through Jesus Christ our Lord. Amen.

The Lesson: Jeremiah 1:17-19
The Gospel: St. Mark 6:17-29

Artwork: Ponziano Loverini, Beheading of St. John the Baptist, 1897. Basilica di Santa Maria Assunta, Gandino, Bergamo, Italy.

The collect for today, the Feast of Saint Augustine (354-430), Bishop of Hippo, Doctor of the Church (source):

O merciful Lord,
who didst turn Augustine from his sins to be a faithful bishop and teacher:
grant that we may follow him in penitence and godly discipline,
till our restless hearts find their rest in thee;
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: 2 Timothy 4:1-8
The Gospel: St. Matthew 5:13

Artwork: Guercino, St. Augustine Meditating on the Trinity, 1636. Oil on canvas, Prado, Madrid.

The collect for a Missionary, in commemoration of The Venerable Robert McDonald (1829-1913), Archdeacon, Missionary to the Western Arctic, from The Book of Common Prayer (Canadian, 1962):

O GOD, our heavenly Father, who by thy Son Jesus Christ didst call thy blessed Apostles and send them forth to preach thy Gospel of salvation unto all the nations: We bless thy holy Name for thy servant Robert McDonald, whose labours we commemorate this day, and we pray thee, according to thy holy Word, to send forth many labourers into thy harvest; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

The Lesson: Acts 12:24-13:5
The Gospel: St Matthew 4:13-24a

Robert McDonald was born in Point Douglas, Red River Colony (in present-day Winnipeg, Manitoba). He was the second of ten children born to a Scottish immigrant and his Ojibway wife. Ordained a Church of England priest in 1852, he ministered among the Ojibway people for almost ten years, mastering the Ojibway language and translating parts of the Bible.

He was chosen to establish a Church Missionary Society mission at Fort Yukon, a settlement then believed to be in British territory but now located within Alaska. Reaching Yukon in October 1862, Robert McDonald was the first Protestant missionary designated for mission work in that territory. He ministered to the Gwitch’in and other aboriginal peoples in northwestern parts of North America for over forty years, during which time he baptised 2000 adults and children.

In 1870, he worked among peoples along the Porcupine River (Old Crow) and later settled in Fort MacPherson on the Peel River, in present-day Northwest Territories. He married Julia Kutuq, a local Gwitch’in woman, in 1876; together they had nine children. He was appointed Archdeacon of the Mackenzie Diocese in 1875.

Archdeacon McDonald developed the first writing system for the Gwitch’in language. (The Gwitch’in Athapaskan language is also known as Tukudh.) With the help of Gwitch’in people, including his wife Julia, he translated the Bible and the Book of Common Prayer, and compiled a Tukudh hymnal. Finally, in 1911, he published a dictionary and grammar of Tukudh.

Soon after retiring in 1904, he returned to Winnipeg where he died in 1913. He is buried in the cemetery of St John’s Cathedral.

McDonald’s translation of the Book of Common Prayer is posted online here and his grammar and dictionary here.

More biographical information on The Ven. Robert McDonald may be found online at these sites:

• Virtual Museum Canada
• Anglican History: Leaders of the Canadian Church
• Manitoba Historical Society

The collect for today, the Feast of St. Bartholomew the Apostle, from The Book of Common Prayer (Canadian, 1962):

O ALMIGHTY and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy Word; Grant, we beseech thee, unto thy Church, to love that Word which he believed, and both to preach and receive the same; through Jesus Christ our Lord. Amen.

The Lesson: Acts 1:10-14
The Gospel: St. Luke 22:24-30

The apostle Bartholomew, named in all three synoptic gospels, is generally identified with Nathanael, who is named only in the Gospel of St. John. (For more details, see here.) If this identification is accepted, we have a great deal of information on Bartholomew’s calling (St. John 1:45-51). Jesus described him as “an Israelite indeed, in whom there is no deceit”.

Nothing is known for certain of his post-New Testament ministry. There are conflicting accounts of his missionary activity in Asia Minor, Armenia, Mesopotamia, Persia, India, and Egypt. Of these, Armenia has the strongest support, where he is said to have been skinned alive before being beheaded. The traditionally accepted place of his martyrdom is Albanopolis (present-day Derbent) near the western shore of the Caspian Sea.

Artwork: Sigmund Holbein, Martyrdom of Apostle Bartholomew, c. 1504. Oil on spruce wood, Gemaldegalerie Alte Meister, Dresden.

Link to the Audio File of Matins & Ante-Communion for the 11th Sunday after Trinity

The Pharisee stood and prayed thus with himself

We live in a world awash in hypocrisy and self-aggrandizement, a world ethically challenged and endlessly divided. This Gospel concentrates the ethical problem and its solution rather wonderfully.  “Two men went up into the temple to pray,” Jesus tells us in a parable. Luke’s introduction provides the key interpretation. Jesus says “this parable unto certain which trusted in themselves that they were righteous.” The whole point of the parable is to highlight our self-delusions about our sense of our own self-righteousness and thus to point us to the wisdom which is humility.

The key lies, I think, in the attitude of the Pharisee which, quite apart from the Pharisees, a strict and devout religious sect within Judaism which Jesus elsewhere commends, illumines the whole problem, a problem which is very much part of our age and world. He “prayed thus with himself”. To be blunt, that is not prayer. Prayer is not simply with ourselves. That is the problem, the problem of the narcissism of our age, the problem of our endless preoccupations with ourselves and our denials of one another and of God. No parable illustrates this problem more fully than this and no parable points us as a result to the much more radical and freeing nature of prayer.

The paradox is that when we are like the Publican, who “standing afar off, and wouldest not lift up his eyes so much unto heaven, and smote his breast, saying, God be merciful to me a sinner,” then we are more truly ourselves and nearer God. Prayer, simply put, is not with ourselves but with God in whom we are with one another and with ourselves. Only as broken can we be made whole. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise,” as the gradual psalm reminds us (Ps. 51.17). It serves as the mantra for Lent from the great penitential Psalm 51; there it belongs to our turning back to God in repentance, here it is about our being with God in prayer, in humility, the ground of wisdom.

The illustration is heightened by the arrogant self-absorption of the Pharisee’s prayer. He calls attention to himself at the expense of another whom he puts down. In his self-absorption and braggadocio, he despises the Publican. Nothing reveals more profoundly the problem of being closed off to God and to his mercy and grace. Nothing reveals more profoundly the utter vanity and emptiness of ourselves when we are turned in upon ourselves. It is the definition of sin; incurvatus in se, turned in upon ourselves to the exclusion of God and one another, and even more to the putting down of others. Total self-delusion is the point which Jesus is making.

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

O GOD, who declarest thy almighty power most chiefly in showing mercy and pity: Mercifully grant unto us such a measure of thy grace, that we, running the way of thy commandments, may obtain thy gracious promises, and be made partakers of thy heavenly treasure; through Jesus Christ our Lord. Amen.

The Epistle: 1 Corinthians 15:1-11
The Gospel: St Luke 18:9-14

Artwork: James Brenan, The Pharisee & The Publican, 1858.