Month: March 2024

Events, Month at a Glance

Holy Week at Christ Church 2024

Monday, March 25th, Monday in Holy Week
7:00pm Vespers & Passion

Tuesday, March 26th, Tuesday in Holy Week
7:00pm Vespers & Passion

Wednesday, March 27th, Wednesday in Holy Week
4:00pm Tenebrae

Thursday, March 28th, Maundy Thursday
7:00pm Holy Communion

Friday, March 29th, Good Friday
7:00am Matins & Passion
11:00am Ecumenical Service
7:00pm Solemn Liturgy of Good Friday

Saturday, March 30th, Holy Saturday
10:00am Matins & Ante-Communion
7:00pm Vigil & Matins of Easter

Sunday, March 31st, Easter Day
7:00am Sunrise Service at Fort Edward
8:00am Holy Communion
10:30am Holy Communion

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Prayers and liturgy

The Sunday Next Before Easter

The collect for today, the Sunday Next before Easter, commonly called Palm Sunday, from The Book of Common Prayer (Canadian, 1962):

ALMIGHTY and everlasting God, who, of thy tender love towards mankind, hast sent thy Son our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility: Mercifully grant, that we may both follow the example of his patience, and also be made partakers of his resurrection; through the same Jesus Christ our Lord. Amen.

The Epistle: Philippians 2:5-11
The Passion of Our Lord Jesus Christ According to St. Matthew
The Gospel: St. Matthew 27:1-54

Lippo Memmi, Christ’s Entry to JerusalemArtwork: Lippo Memmi, Christ’s Entry to Jerusalem, c. 1335-45. Fresco, Duomo di San Gimignano, San Gimignano, Italy.

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Sermons

“His the humiliation Whose also [is] the glory”: Reading with the Fathers, Lenten Programme III

“Blessed are your eyes, for they see; and your ears, for they hear.”

Such is the hope for ourselves as we enter into the Passion of Christ. The joint commemoration of Benedict, the founder of Benedictine monasticism, along with Thomas Cranmer, the architect of The Book of Common Prayer, suggests the legacy of the Fathers for the continuing life of the Church. Benedict (480-547) was the founder of Benedictine monasticism which has shaped the European world. It was in the Benedictine monasteries that the writings of the Fathers were largely preserved and passed on as living presences and voices in the devotional and doctrinal life of the Church. What we have come to call ‘Anglicanism’ is itself an inheritor of that tradition with its attention to “the mind of the Fathers.” Diarmaid McCulloch observes that Gerlach Flicke’s iconic 16th century portrait of Cranmer (1545) captures the essential features of the English Reformation project: the reading of the Scriptures through the Fathers, principally, though not exclusively, Augustine. Augustine, however, is certainly the dominant and seminal figure for the shaping of Benedictine monasticism and its heirs.

The one, who founded the spiritual and intellectual traditions which remain with us, at least for those, who, as Jesus says, “have ears to hear,” complements the other who was an Archbishop and a martyr. Together they contribute to our Lenten reflections on reading with the Fathers especially with respect to Passiontide. I want to offer a few passages from Origen, Chrysostom, and Leo on the symbolic meaning of Christ’s Palm Sunday entry into Jerusalem which emphasize the centrality of the Passion. Leo the Great, Pope and Doctor of the Church (b. ? – d. 461) concentrates the doctrinal emphasis for us: “His the humiliation Whose also [is] the glory.” That marks the character of our participation in the Passion through the pageant of Holy Week.

Origen (185-254) the great theologian and biblical exegete par excellence, commenting on Christ’s entry into Jerusalem, states what becomes a common approach of the Fathers to the Scriptures. “It is,” he says, “worth while in such places in the Gospel to apply our minds to the meaning and purpose of the writers, and to consider why, after they had related the wonders and portents of the Saviour’s actions, they should also record these things which reveal nothing of this sort.” Something is to be learned even in the seemingly minor details of the Gospel narratives. As he says:

It is understandable that the Evangelists should commemorate the restoration of sight to the blind man, the healing of the paralytic, the raising of the dead, the cleansing of the lepers, in order that those who would read their writings might be strengthened in Jesus. But what purpose had they in mind in this place in which it is recounted, that, after Jesus had with His disciples drawn near to Jerusalem, and had come to Bethphage close to Mount Olivet, He sent two Disciples with the command that they should loose and bring to Him an ass that was tied, together with its colt [?]; He Who frequently made long journeys on foot, and did not refuse to complete His sojourn here on foot, as when He had come to Jerusalem, and passing through Samaria arrived at the well, and being weary from the road had sat down by it? And what did Jesus also mean when He bade them loose the ass that was tied, and the colt with her, telling them to answer any man who asked them: ‘Why do you loose him?’ to answer, ‘that the Lord hath need of them: and forthwith he will let them go?’”

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Prayers and liturgy

Benedict, Abbott

The collect for today, the Feast of Saint Benedict of Nursia (c. 480-550), Abbot of Monte Cassino, Father of Western Monasticism (source):

Herman Nieg, St. Benedict of Nursia writing the Benedictine ruleO eternal God,
who made Benedict a wise master
in the school of thy service,
and a guide to many called into the common life
to follow the rule of Christ:
grant that we may put thy love above all things,
and seek with joy the way of thy commandments;
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: Proverbs 2:1-9
The Gospel: St. Luke 14:27-33

Artwork: Herman Nieg, St. Benedict of Nursia writing the Benedictine rule, 1926. Oil on canvas, Heiligenkreuz Abbey, Austria.

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Prayers and liturgy

Thomas Cranmer, Archbishop and Martyr

The collect for today, the commemoration of Thomas Cranmer (1489-1556), Archbishop of Canterbury, Reformation Martyr (source):

Gerlach Flicke, Thomas CranmerFather of all mercies,
who through the work of thy servant Thomas Cranmer
didst renew the worship of thy Church
and through his death
didst reveal thy strength in human weakness:
strengthen us by thy grace so to worship thee in spirit and in truth
that we may come to the joys of thine everlasting kingdom;
through Jesus Christ, our Mediator and Advocate,
who liveth and reigneth with thee,
in the unity of the Holy Spirit,
one God, now and for ever.

The Epistle: 1 Corinthians 3:9-14
The Gospel: St. John 15:20-16:1

Artwork: Gerlach Flicke, Thomas Cranmer, 1545-46. Oil on panel, National Portrait Gallery, London.

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Prayers and liturgy

Cuthbert, Missionary and Bishop

St. Hilda Ashford, St. CuthbertThe collect for today, the Feast of Saint Cuthbert (c. 634-87), Bishop of Lindisfarne, Missionary (source):

Almighty God,
who didst call thy servant Cuthbert from following the flock
to follow thy Son and to be a shepherd of thy people:
in thy mercy, grant that we may so follow his example
that we may bring those who are lost home to thy fold;
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 Corinthians 6:1-10
The Gospel: St. Matthew 6:24-33

Artwork: St. Cuthbert, stained glass, St. Hilda’s Church, Ashford, England.

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Prayers and liturgy

Thomas Ken, Bishop and Poet

The collect for today, the commemoration of Thomas Ken (1637-1711), Bishop of Bath and Wells, Non-Juror, Hymn Writer (source):

O God, from whom all blessings flow,
by whose providence we are kept
and by whose grace we are directed:
assist us, through the example of thy servant Thomas Ken,
faithfully to keep thy word,
humbly to accept adversity
and steadfastly to worship 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.

With the Epistle and Gospel for a Bishop, from The Book of Common Prayer (Canadian, 1962)
The Epistle: 1 Timothy 6:11-16
The Gospel: St. Luke 12:37-44

Wells Cathedral, Bishop Ken windowOrdained an Anglican priest in 1662, Thomas Ken served as rector in several parishes before becoming chaplain to members of the royal family and, in 1685, Bishop of Bath and Wells. A man of principle and strong conviction, he was one of seven bishops imprisoned for refusing to sign King James II’s “Declaration of Indulgence”, the purpose of which was to allow Catholics to resume positions of political power in England. After strong expressions of popular support by the people of London, Bishop Ken was quickly tried and acquitted.

King James II was forced to flee the country when King William and Queen Mary were invited to become co-monarchs of England. William and Mary demanded oaths of allegiance from all persons holding public positions, including the bishops. Thomas Ken and others (known as the Non-Jurors; the older meaning of “juror” is “one who takes an oath”, hence “perjurer” as “one who swears falsely”) refused to take the oath on the grounds that they had sworn allegiance to James and could not during his lifetime swear allegiance to another monarch without making such oaths a mockery. Bishop Ken took this stand as a matter of principle despite his strong disagreement with much that James had done. In 1690, he and the other surviving non-jurors were deposed.

(Most of the bishops of Scotland also refused the oath; William and Mary retaliated by disestablishing the Episcopal Church in Scotland and making the Presbyterian Kirk the established state church there instead.)

Bishop Ken was also a poet and hymn-writer. He wrote the text for the well-loved doxology “Praise God, from whom all blessings flow“, which is actually the last verse of his longer hymn, “Awake My Soul, and with the sun“.

A prayer of Thomas Ken:

God, our heavenly father, make, we pray, the door of this Cathedral Church wide enough to welcome all who need human love and fellowship and a Father’s care; but narrow enough to shut out all envy, pride, and lack of love. Here may the temped find help, the sorrowing receive comfort, the careless be awakened to repentance, and the penitent be assured of your mercy; and here may all your children renew their strength and go on their way in hope and joy; through Jesus Christ, our Lord. Amen.

Artwork: Thomas Ken window, Wells Cathedral, installed in 1885 to celebrate the bicentenary of his consecration as Bishop of Bath and Wells.

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Prayers and liturgy

Saint Joseph

The collect for today, the Feast of Saint Joseph of Nazareth, Guardian of Our Lord, Husband of the Blessed Virgin Mary, Patron Saint of Canada, from The Book of Common Prayer (Canadian, 1962):

O GOD Most High, who from the family of thy servant David didst raise up Joseph the carpenter to be protector of the Blessed Virgin Mary, the Mother of our Lord: Grant that we may so labour in our earthly vocations, that they may become labours of love and service offered unto thee, our Father; through the same our Lord Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

The Epistle: Galatians 4:1-7
The Gospel: St. Matthew 1:18-25

Modesto Faustini, St. Joseph with the Virgin and Jesus Child in the workshop of NazarethArtwork: Modesto Faustini, St. Joseph with the Virgin and Jesus Child in the workshop of Nazareth, 1886. Fresco, Sanctuary of the Holy House, Loreto, Italy.

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Prayers and liturgy

Audio file of 8:00am Holy Communion service, Passion Sunday

Click here to listen to an audio recording of the 8:00am service of Holy Communion at Christ Church on Passion Sunday.

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Sermons

Sermon for Passion Sunday

“Are ye able to drink of the cup that I shall drink of?

And so it begins. We enter into deep Lent, into Passiontide, which is nothing less than our participation in the Passion of Christ which enfolds us into the life of the Trinity. We enter into the radical mystery of God’s love which turns the world on its head. It is profoundly counter-culture, the counter to the culture of fear and resentment that seeks power and dominion at all costs and at the expense of the deeper truth of God and of our humanity in God. The paradox of Passiontide is set before us in today’s readings and on a Sunday which also marks the commemoration of St. Patrick. The conjunction is, I think, wonderfully providential.

Christ is “an High Priest of good things to come,” Hebrews states, but only in the paradox of being victim and sacrifice, for “by his own blood, he entered in once into the holy place, having obtained eternal redemption for us.” Priest and victim. The Gospel reading from Matthew emphasizes the same paradox: not power but sacrifice. “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” This is a complete inversion of the power structures of the world and a complete counter to the victimhood culture of our day. Christ is priest and victim. God provides himself the lamb for the sacrifice that redeems us to eternal life; our life in God.

The medieval historian Jacques Delarun captures this in a book entitled “To govern is to Serve.” It chronicles some remarkable experiments in the ordering of monastic communities among a number of twelfth and thirteenth century orders influenced by the personalities of St. Dominic and St. Francis. They were attempts to embody the radical equality of Christ as the shepherd of the sheep who cares for one and for all equally; omnes et singulatim, all together and each one individually. To enter into the Passion is to learn the sacrificial nature of the divine life, the self-giving life of God as Trinity.

The mother of Zebedee’s children comes with her sons to Jesus seeking preferment and privilege for them, that they “may sit, the one on thy right hand, and the other on the left, in thy kingdom.” His gentle yet firm reply to her speaks to our humanity in its ignorance and presumption. “Ye know not what ye ask.” It is a striking indictment of our fallen humanity and anticipates his first word from the Cross: “Father, forgive them, for they know not what they do.” The privileges we seek for ourselves are invariably at the expense of others and negate our common humanity by treating some as better and greater than others. Jesus then addresses her sons. His questions point explicitly to his Passion and stand in complete contrast to the presumption in their quest and to that of the ten disciples as well. “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?”, he asks. The questions point to our sacramental participation in Christ’s own sacrifice through baptism and communion.

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