James Hannington, Bishop, Missionary and Martyr

The collect for today, the commemoration of James Hannington (1847-85), first Bishop of Eastern Equatorial Africa, Missionary to Uganda, Martyr (source):

James HanningtonO God, by whose providence the blood of the martyrs is the seed of the church: Grant that we who remember before thee James Hannington and his companions, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience unto death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, for ever and ever. Amen.

The Epistle: 1 St. Peter 4:12-19
The Gospel: St Matthew 16:24-27

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St. Simon and St. Jude the Apostles

The collect for today, the Feast of Saint Simon the Zealot and Saint Jude, Apostles, with Saint Jude the Brother of the Lord, from The Book of Common Prayer (Canadian, 1962):

O ALMIGHTY God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone: Grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy temple acceptable unto thee; through Jesus Christ our Lord. Amen.

The collect for the Brethren of the Lord, from The Book of Common Prayer (Canadian, 1962):

O HEAVENLY Father, with whom is no variableness, neither shadow of turning: We bless thy holy Name for the witness of James and Jude, the kinsmen of the Lord, and pray that we may be made true members of thy heavenly family; through him who willed to be the firstborn among many brethren, even the same Jesus Christ our Lord. Amen.

The Epistle: St. Jude 1-4
The Gospel: St. John 14:21-27

In the various New Testament lists of the Twelve Apostles (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13), the tenth and eleventh places are occupied by Simon and Judas son of James, also called Thaddaeus.

To distinguish Simon from Simon Peter, Matthew and Mark refer to him as Simon the Cananaean, while Luke refers to him as Simon the Zealot. Both surnames have the same signification and are a translation of the Hebrew qana (the Zealous). The name does not signify that he belonged to the party of Zealots, but that he had zeal for the Jewish law, which he practised before his call. The translation of Matthew and Mark as Simon “the Canaanite” (as, e.g., KJV has it) is simply mistaken.

The New Testament contains a variety of names for the apostle Jude: Matthew and Mark refer to Thaddaeus (a variant reading of Matthew has “Lebbaeus called Thaddaeus”), while Luke calls him Judas son of James. Christian tradition regards Saint Jude and Saint Thaddaeus as different names for the same person. The various names are understood as efforts to avoid associating Saint Jude with the name of the traitor Judas Iscariot. The only time words of Jude are recorded, in St. John 14:22-23, the Evangelist is quick to add “(not Iscariot)” after his name.

Giuseppe Piamontini, Martyrdom of St. Jude Thaddaeus and St. Simon

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Sermon for the Nineteenth Sunday after Trinity

“Son, be of good cheer, thy sins be forgiven thee”

It is a remarkable Gospel. What does Jesus want us to know? That he is the forgiveness of sins. “That you may know,” Jesus says to the sceptical scribes whose inner thoughts he knows, it seems. Wow. But what does forgiveness mean and what does it look like?

If you say, “I forgive you, but I can’t forget,” then you haven’t forgiven the sin. You have merely put away the penalty that you might have exacted, your ‘pound of flesh’, as it were. But the original wrong isn’t made right between you. It isn’t forgiven. Forgiveness cannot be mere words.

Or if you despise the one who has offended you so that it is a matter of repugnance or a matter of indifference to have anything further to do with him, then you haven’t forgiven him so much as tried to forget him; in short, to erase him from the horizon of your mind as if he didn’t exist.

If you say, “I will forgive, because if I don’t, God won’t forgive me,” then perhaps you come a little closer to true forgiveness, though standing still a long way off. At least the common basis of our sinful humanity is recognised – a common need, a ground of sympathy, is acknowledged. It points to the radical meaning of what we pray. “Forgive us our trespasses, as we forgive them that trespass against us.” That acknowledges a sense of reciprocity between God and us.

Forgiveness means the removal of sin and the restoration of the good. Forsaking means the actual turning away from sin so as to turn to the active loving of the true and absolute good, God. It means the desire or pursuit of righteousness. The forgiveness of sins enables the forsaking of sins, the following after righteousness only through the restoration of righteousness in us.

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Month at a Glance, November 2025

Sunday, November 2nd, Trinity 20 (in the Octave of All Saints)
8:00am Holy Communion
10:30am Holy Communion

Sunday, November 9th, Trinity 21
8:00am Holy Communion
10:30am Holy Communion

Tuesday, November 11th
11:00am Remembrance Day-Cenotaph

Saturday, November 15th
4:30-6:00pm Annual Parish Ham Supper

Sunday, November 16, Trinity 22
8:00am Holy Communion
10:30am Holy Communion

Tuesday, November 18th
7:00pm Parish Council Meeting

Sunday, November 23rd, Sunday Next Before Advent
8:00am Holy Communion
10:30am Holy Communion

Tuesday, November 25th
7:00pm Christ Church Book Club: Frank Tallis’s ‘Mortal Secrets: Freud, Vienna and the Discovery of the Modern Mind’ (2024)

Sunday, November 30th, Advent 1
8:00am Holy Communion
10:30am Holy Communion

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The Nineteenth Sunday After Trinity

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

O GOD, forasmuch as without thee we are not able to please thee; Mercifully grant, that thy Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord. Amen.

The Epistle: Ephesians 4:17-32
The Gospel: St. Matthew 9:1-8

Pietro Melchiorre Ferrari, Christ healing the ParalyticArtwork: Pietro Melchiorre Ferrari, Christ Healing the Paralytic, 1761. Oil on canvas, Galleria Nazionale di Parma, Italy.

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Crispin and Crispinian, Martyrs

The collect for a Martyr, on the Feast of Saint Crispin and Saint Crispinian, Martyrs (d. c. 285), from The Book of Common Prayer (Canadian, 1962):

O GOD, who didst bestow upon thy Saints such marvellous virtue, that they were able to stand fast, and have the victory against the world, the flesh, and the devil: Grant that we, who now commemorate thy Martyrs Crispin and Crispinian, may ever rejoice in their fellowship, and also be enabled by thy grace to fight the good fight of faith and lay hold upon eternal life; through our Lord Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

The Epistle: 1 St. Peter 4:12-19
The Gospel: St. Matthew 16:24-27

Crispin and Crispinian are believed to have been brothers and Roman noblemen martyred for their faith during the persecution of Emperor Maximian.

Ambrosius Francken, Martyrdom of SS Crispin and CrispinianArtwork: Ambrosius Francken (I), Martyrdom of the Saints Crispin and Crispinian of Soissons, c. 1610. Oil on panel, Royal Museum of Fine Arts, Antwerp.

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Sermon for the Eighteenth Sunday after Trinity

“Well, Master, thou hast said the truth”

There are two ways of turning back to God, the one in thanksgiving, which we saw last Sunday, the other in repentance. Both are an acknowledgment of the truth of God which measures us and not the other way around; both are a kind of redire ad principia, a return to a principle. That measure redeems and sanctifies our loves and our experiences. How? By bringing them to the truth of God without which “most loving [is] mere folly,” as Shakespeare notes in As You Like It (Act 2, sc. 7).

Paul in the Epistle gives thanks to God on behalf of the people of Corinth for the grace of God which has been given them which enriches them “in all utterance – speech – and in all knowledge.” In the Gospel, we see the idea of repentance as the turning of our minds to the truth upon which our thinking and being ultimately depend. In both readings, love and understanding are interrelated and speak to the truth of our humanity as intellectual and spiritual beings; in short, to the interplay between knowing and loving that belongs to “follow[ing] thee the only God, with pure hearts and minds” over and against the temptations of the world, the flesh, and the devil”, as the Collect puts it, reminding us of the baptismal renunciations.

The Gospel comprises two parts: first, an intriguing dialogue between Jesus and one of the scribes and, secondly, Jesus’ powerful teaching about the Christ, the anointed one, or Messiah as more than just a son of David, that is to say of the royal Davidic lineage and therefore more than a political saviour. Drawing on the Psalms of David, he points to what David himself says about the Lord by the Holy Spirit, calling God his Lord therefore acknowledging God’s transcendent and eternal nature, ultimately just as we say in the Creed that Christ is “God of God, Light of Light, Very God of Very God.”

Two things are intriguing about the first part of the Gospel: first, it is a positive and not a negative encounter between Jesus and one of the scribes, and secondly, here in Mark’s account we have Jesus himself proclaiming the Summary of the Law, unlike what we heard five Sundays ago in the lead-up to the Parable of the Good Samaritan where the cynical lawyer who tried to put Jesus to the test was compelled by the truth itself to pronounce the love of God and the love of neighbour, and through the parable, its meaning. Here it is given by Jesus: Hear, O Israel; The Lord our God is one Lord. In our liturgy, Matthew’s ending rather than Mark’s is added that “on these two commandments hang all the Law and the Prophets.”

Here Jesus himself sums up the Hebrew Scriptures, the Old Testament, and at least hints that the commandment of twofold love is summed up in himself. This is what Paul will recognize and proclaim: love as the fulfilling of the Law in Christ. Something of the transcendent truth of God is being made known through conversation and dialogue and debate. It is made known through scriptural interpretation that is itself proto-credal in shape and substance.

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Month at a Glance, October – November 2025

Tuesday, October 21st
7:00pm Christ Church Book Club: Peter Harrison’s Some New World: Myths of Supernatural Belief in a Secular Age (2024) & Carlo Rovelli’s Anaximander and the Birth of Science (2009/2011 Eng. trans.)

Saturday, October 25th
9:00am-3:00 pm October Quiet Day: Two Sessions on Classical Anglican Theology (under the auspices of the Works of Robert Crouse project)

Sunday, October26th, Trinity 19
8:00am Holy Communion
10:30am Holy Communion

Sunday, November 2nd, Trinity 20 (in the Octave of All Saints)
8:00am Holy Communion
10:30am Holy Communion

Sunday, November 9th, Trinity 21
8:00am Holy Communion
10:30am Holy Communion

Tuesday, November 11th
11:00am Remembrance Day-Cenotaph

Saturday, November 15th
4:30-6:00pm Annual Parish Ham Supper

Sunday, November 16th, Trinity 22
8:00am Holy Communion
10:30am Holy Communion

Tuesday, November 18th
7:00pm Parish Council Meeting

Sunday, November 23rd, Sunday Next Before Advent
8:00am Holy Communion
10:30am Holy Communion

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