Year: 2020

KES Chapel Weekly Reflections

KES Chapel Reflection, Week of 28 May

Last Chapels

There is a certain melancholy and poignancy about the last chapels of the year; all the more so in our current distresses and uncertainties. It has been wonderful, thanks to the Headmaster, that we have somehow been able to continue with Chapel via Zoom. While not the same thing as Chapel with all of us present together, our virtual Chapel has provided a way to think and pray about our world and School. It has, perhaps, helped us to appreciate the strength of the principles that belong to the life of the School and to its educational programme. It has very much to do with the formation of character, about a learning that informs our living beyond ourselves and for one another especially in difficult times.

For the most part we have been able to complete the School year even with the absence of all of you from the campus. That itself is a testament to the “wisdom, zeal, and patience” of the teachers and to “the spirit of truth, honour, and duty” on the part of the students, as the School prayer puts it. You have not lost your year! The wonderful Arts Gala happened virtually as did the Sports ‘Banquet’, and the Grade Nine Celebration. We will have a virtual graduation and prize day. But no Encaenia service in the Chapel for the Graduating Class. Because of that, the lessons on Monday and Tuesday of this week were the ones which would have been read at that service by the Head Boy, Evan Logan, and the Head Girl, Ava Benedict. They are lessons which speak to endings and beginnings which is the nature of that classical event derived from the traditions of the Universities of Oxford and Cambridge. Encaenia recalls us to the principles that define our spiritual and intellectual identity as a School and, in turn, shape your service in the wider world.

“If you love me”, Jesus says, “keep my commandments. And I will pray the Father and he shall give you another Comforter, that he may abide with you for ever”. They are words that are read on the Feast of Pentecost this Sunday. No doubt we wish for the end of the lockdown and of the dreaded Covid but we are also reminded of another sense of an end: end as purpose and fulfillment signaled in Christ’s Ascension. In the Christian understanding, this is about an end in God through the return of the Son to the Father. He has done all that belongs to the redemption of our humanity and returns to the Father having accomplished his mission. This is the exaltation of our humanity. That is one kind of comfort or strength for us. We rest in the end of his work for us but how are we held in that vision and truth? Through the Holy Spirit we abide in the love of God and God in us. As the lesson from 1 John 4 reminds us, God’s love is the ground and basis of our love and care for one another.

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Prayers and liturgy

The Venerable Bede, Doctor and Historian

The collect for today, the Feast of The Venerable Bede (673-735), Monk, Historian, Doctor of the Church (source):

Almighty God, maker of all things,
whose Son Jesus Christ gave to thy servant Bede
grace to drink in with joy
the word which leadeth us to know thee and to love thee:
in thy goodness
grant that we also may come at length to thee,
the source of all wisdom,
and stand before thy face;
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.

For The Epistle: Wisdom 7:15-22
The Gospel: St. Matthew 13:47-52

Bartolomé Román, St. BedeSaint Bede the Venerable was born and, as far as we know, lived his entire life in the north of England, yet he became perhaps the most learned scholar in all of Europe. At the age of 7, he was sent to Wearmouth Abbey for his education; at age 11, he continued his education at the new monastery at Jarrow, eventually becoming a monk and remaining there until his death. He lived a routine and outwardly uneventful life of prayer, devotion, study, writing, and teaching.

Bede’s writings cover a very wide range of interests, including natural history, orthography, chronology, and biblical translation and exposition. He was the first to translate the Bible into Old English. He considered his 25 volumes of Scripture commentary to be his most important writings. His best-known book is Ecclesiastical History of the English People, completed in 731. This work earned him the popular title “Father of English History”, and not just because it was the first attempt to write a history of England. His historical research was thorough and far-reaching. For example, he asked friends traveling to Rome to bring him copies of documents relevant to English history, and he made use of oral traditions when written materials were not available. The book provides much historical information that can be found in no other source.

His pupil Cuthbert, later Abbot of Jarrow, has left a moving eyewitness account of St. Bede’s last hours. Bede fell ill shortly before Easter 735, when he was in the midst of translating the Gospel of John into the Anglo-Saxon language. Everyone realised that the end was near, but he was determined to complete the translation. Between Easter and Ascension Day, he persisted in the task while continuing to teach his students at his bedside.

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Prayers and liturgy

Augustine of Canterbury, Archbishop

The collect for today, the Feast of Saint Augustine (d. c. 605), first Archbishop of Canterbury (source):

O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

The Epistle: 2 Corinthians 5:17-20a
The Gospel: St. Luke 5:1-11

Holy Trinity Sloane Square, St. Augustine of CanterburyCeltic Christianity had taken root in Britain and Ireland by the end of the third century. In the fifth century, however, Britain was overrun by non-Christian invaders from northern Europe: the Angles, Saxons, and Jutes.

In 596, Pope Gregory the Great chose Augustine, prior of a monastery at Rome, to head a mission to convert the pagan English. After Gregory consecrated Augustine bishop, the missionary party landed in Kent in 597. The dominant ruler of Anglo-Saxon England was the heathen King Ethelbert of Kent, whose wife Bertha was a Christian princess of the Franks. The king, although initially uninterested in Christianity, allowed Augustine and his companions to live in his territory and freely preach the gospel. Within four years, the king and several thousand of his people had been converted and baptised.

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Prayers and liturgy

Aldhelm, Bishop and Scholar

The collect for a Bishop or Archbishop, on the Feast of Saint Aldhelm (c. 639-709), Abbot of Malmesbury, Bishop of Sherborne, Poet, Scholar, from The Book of Common Prayer (Canadian, 1962):

Sherborne Abbey, St. AldhelmO GOD, our heavenly Father, who didst raise up thy faithful servant Aldhelmto be a Bishop in thy Church and to feed thy flock: We beseech thee to send down upon all thy Bishops, the Pastors of thy Church, the abundant gift of thy Holy Spirit, that they, being endued with power from on high, and ever walking in the footsteps of thy holy Apostles, may minister before thee in thy household as true servants of Christ and stewards of thy divine mysteries; through the same Jesus Christ our Lord, who liveth and reigneth with thee in the unity of the same Spirit, one God, world without end. Amen.

The Epistle: 1 Timothy 6:11-16
The Gospel: St. Luke 12:37-43

Aldhelm became the first Bishop of Sherborne in AD 705. Before then he had been Abbot of Malmesbury for some thirty years. He was born in about AD 639 and died in 709 in Doulting, Somerset. St Aldhelm is buried at Malmesbury. His name translated from the old English means “Old Helmet”. For more information, click here.

Photograph: St. Aldhelm, Sherborne Abbey, Dorset, U.K.
© Copyright Sarah Smith and licensed for reuse under this Creative Commons Licence.

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Sermons

Sermon for the Sunday after Ascension Day

“The end of all things is at hand”

We have been living in apocalyptic times, it seems, times of certain uncertainties and of a kind of wariness and outright fear. Certainly, things as we have known them socially, economically, and politically have come to an end; things have changed and will have to change with respect to the global world. In what way remains unclear. We are, it seems, no longer “assured of certain certainties” and perhaps not so “impatient to assume the world”, as T.S. Eliot puts it in Preludes IV, written in Cambridge, Massachusetts in 1911. That world would be shattered by the First World War and the Spanish Flu. How do we face this sense of the ending of all things?

Lady Juliet D’Orsey offers sage advice to the narrator and to us as readers in Timothy Findley’s classic novel, The Wars: “You have to clarify who you are by your response to when you lived”. That requires thoughtfulness and reflection, a kind of active waiting. Ascensiontide Sunday is very much about a sense of ending but with a kind of joyful expectancy. The ending of all things is not always negative and fearful. It is not static and inert. It is not death. It is both ending and beginning, a return to a principle in which we find life and meaning.

Ascensiontide helps us think about the end-times which is really about our end in God and with God. “I go”, Jesus says, “to prepare a place for you” that “where I am there you may be also”. These are wonderfully comforting words, used not only in Burial Service (BCP, p. 591) but also in the Supplication for the Dying (BCP, p. 588). The Ascension is the homecoming of the Son to the Father and it signals our home, our end with God. It is our spiritual home that embraces and orders all that belongs to our daily lives. It clarifies who we are in the sight of God. Ascension marks the ending of the story of Christ incarnate, having come forth from the Father, and come into the world and now having left the world and returned to the Father. It marks an ending in the sense of completion and fulfillment of purpose, consummatum est for us and for him (Andrewes, Whitsunday Sermon, 1614). His return to the Father is our joy and exultation, “the exultation of our humanity”, as the Fathers of the Church constantly emphasise. We are given a vision of our end in God, a vision of the homeland of the Spirit.

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Prayers and liturgy

Sunday After Ascension Day

The collect for today, Sunday After Ascension Day, from The Book of Common Prayer (Canadian, 1962):

O GOD the King of Glory, who hast exalted thine only Son Jesus Christ with great triumph unto thy kingdom in heaven: We beseech thee, leave us not comfortless; but send to us thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before; who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.

The Epistle: 1 St. Peter 4:7-11
The Gospel: St. John 15:26-16:4a

Andrea del Sarto, Last SupperArtwork: Andrea del Sarto, Last Supper, 1520-25. Fresco, Church of San Michele a San Salvi, Florence.

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KES Chapel Weekly Reflections

KES Chapel Reflection, Week of 21 May

God is gone up with a merry noise

You can feel the sense of joy and exultation in Psalm 47 which the Headmaster read on Thursday. A psalm is a song. The Psalms are the hymn book of the Hebrew and Christian Scriptures and help illuminate our understanding of the major themes of God’s engagement with our humanity. Thursday, May 21st, is the fortieth day after Easter this year in the western Christian tradition and known as Ascension Day. It marks the culmination of the Resurrection in the homecoming of the Son to the Father. “Because I go to the Father” is the recurring refrain of Eastertide.

Home is where you belong, the place from which you come and to which you go. The idea of home speaks to the understanding of our humanity, to the sense of our place in the world and with God. The Ascension of Christ is the gathering up of all things to their source and end in God. In the comings and goings of God we learn about our abiding with God. The School is also your home, your intellectual and spiritual home and it is wonderful to be able to think about the possibilities of returning to this home in the Fall. For the ancient Greeks, gnothi seauton, “know thyself”, means knowing your place in the cosmos, the world as an ordered whole. For our humanity that means the polis, the city-state. But the concept of homecoming also relates to our schools as institutions of learning and living. Our schools and universities are your alma mater, your nursing mother, the places of intellectual and spiritual growth and maturity.

We are embodied beings and one of the constant emphasis in Chapel has been to eschew the false dichotomies of spirit and matter, of body and soul, and to consider their necessary interrelation. Christ’s Ascension shows that our humanity has its end in God. The Ascension celebrates the homecoming of the Son to the Father who is now Our Father. His homecoming is our homecoming in the realization that we have a place with God. The body is made adequate to the life of the Spirit. The truth and being of the Son is in his being with the Father and that embraces our humanity. This week we explored the deeper meaning of the Lord’s Prayer, better described as the ‘Our Father’, because, as Simone Weil in the 20th century and Thomas Aquinas in the 13th century both observe, it contains all that we desire and orders our desires in the right way.

Origen, Augustine, Aquinas, and a host of other theologians note that nowhere in the Hebrew Scriptures is there any direction to pray to God as Father. There are a few references that speak about God as father and a few about God as mother, but those are metaphors for God’s relation to us. The ‘Our Father’ is different. Why? Because it concerns God himself. It is Jesus who teaches us the most about God the Father, God the Son, and God the Holy Spirit. It is the distinctive Christian way of speaking about the divine self-relation that is the basis of God’s relation to all else. Such is the Christian doctrine of the Trinity.

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Prayers and liturgy

The Ascension Day

The collect for today, The Ascension Day, being the fortieth day after Easter, sometimes called Holy Thursday, from The Book of Common Prayer (Canadian, 1962):

GRANT, we beseech thee, Almighty God, that like as we do believe thy only-begotten Son our Lord Jesus Christ to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continuously dwell, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.

The Lesson: Acts 1:1-11
The Gospel: St. Mark 16:14-20

Jan Matejko, The Ascension of ChristArtwork: Jan Matejko, The Ascension of Christ, 1884. Oil on oak panel, National Museum, Warsaw.

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Prayers and liturgy

Dunstan, Archbishop

The collect for today, the Feast of Saint Dunstan (909-988), Archbishop of Canterbury, Restorer of Monastic Life (source):

Norwich Cathedral, St. DunstanAlmighty God,
who didst raise up Dunstan
to be a true shepherd of the flock,
a restorer of monastic life
and a faithful counsellor to kings:
grant, we beseech thee, to all pastors
the like gifts of thy Holy Spirit
that they may be true servants of Christ and of all his people;
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 Lesson: Ecclesiasticus 44:1-7
The Gospel: St. Matthew 24:42-47

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

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Prayers and liturgy

Sermon for Rogation Sunday

Be of good cheer

Really? Is this some kind of cruel joke? Be happy in the midst of the uncertainties and fears of the current Covid-19 crisis? In the face of the fears of contagion and death, especially with respect to the elderly and to others who are vulnerable? And yet, what is signaled in the Gospel for the last Sunday of Eastertide (in its traditional reckoning), a Sunday commonly known as Rogation Sunday, speaks directly to the general question about how we face dark and difficult things. The Eastertide readings belong to a long and profound tradition of philosophical and ethical reflection about suffering and sorrow, about life and death. Tribulations ‘r us but they always have been. ‘All God’s children got problems’, as the old Gospel song says. At issue is how we face tribulations of whatever sort. This goes to the question of what it means to be human.

Far from being a cruel joke, what Jesus says here is deep wisdom. He bids us to be cheerful, not in flight from the world and its tribulations, but in the face of the things which confront us. It has entirely to do with how we see and think about things. That is why it is so significant that Jesus begins with what is really a kind of commonplace; “in the world ye have tribulation.” To be sure. How can he then say, “be of good cheer”? Because “I have overcome the world.”

This is the key point. Yet the very language of victory, of overcoming, suggests opposition and division, a ‘them versus us’ mentality, a conflict narrative. Is that what Jesus means? He means rather, I think, that he has overcome the separation of our humanity from the world and from one another because of our separation from God. Such are the radical teachings that belong to the idea of creation and the story of the Fall. The overcoming is human redemption accomplished by God in Christ through the humanity which he has assumed.

Nowhere is the deeper meaning of this shown than in the wonderful phrase which captures the whole logic of God’s engagement with our humanity and our world. Jesus says, “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.” “Because I go to the Father” is the great mantra of Eastertide. It signals nothing less than our being gathered into the love of God through Christ’s death and resurrection. Rogation Sunday shows us that this is cosmic. The whole world is gathered into God and returned to its truth in God. Rogation refers to the fundamental sense of prayer as asking, to what we desire which is the good which we seek for ourselves and for the world in the truth and goodness of God himself. The Easter mantra connects to the Our Father. As Origen, Augustine, Aquinas and a host of others remind us, nowhere in the Hebrew Scriptures is God prayed to as Father. Here everything is gathered into the divine intimacy revealed through the words of the Son.

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