John Keble, Scholar and Poet

The collect for today, the commemoration of John Keble (1792-1866), Priest, Tractarian, Poet (source):

Father of the eternal Word,
in whose encompassing love
all things in peace and order move:
grant that, as thy servant John Keble
adored thee in all creation,
so we may have a humble heart of love
for the mysteries of thy Church
and know thy love to be new every morning,
in 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: Romans 12:9-21
The Gospel: St Matthew 5:1-12

John KebleJohn Keble’s Assize Sermon entitled “National Apostasy“, delivered at Oxford on 14 July 1833, is regarded as the beginning of the renewal movement known as the Oxford Movement or Tractarian Movement. In that sermon, preached at the University Church of St. Mary the Virgin, Rev. Keble condemned the growth of liberalism in the Church of England and took the nation to task for turning away from God and ignoring the prophetic calling of the church. The sermon caused a sensation across Britain.

Between 1833 and 1841, Rev. Keble, John Henry Newman, Edward Bouverie Pusey, and others issued a series of 90 pamphlets called Tracts For The Times (hence Tractarian Movement), in which they presented their views on ecclesiology and theology. Tractarianism emphasised the importance of the ministry and the sacraments as God-given ordinances and ultimately developed into Anglo-Catholicism, which has been highly influential in the Anglican Communion as well as other Christian traditions.

Keble College, Oxford, was founded in his memory in 1870. The College was designed by William Butterfield, a leading exponent of Victorian Gothic who had been raised in a Nonconformist family but later became a convinced High-Church Anglican. He and other architects influenced by the Oxford Movement looked to medieval cathedrals for inspiration and designed churches full of colour as a celebration of God’s creation. The walls of Keble College Chapel are lined with brilliant mosaics showing scenes from the Old Testament and the life of Christ, and patristic and medieval saints. Some see Keble College and Chapel as the high point of Butterfield’s architectural achievements.

John Keble’s page at Hymnary.org lists dozens of hymns. Some of Rev. Keble’s writings, including “National Apostasy” and seven Tracts For The Times, are posted here. All of the tracts are posted here.

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Sermon for the Fourth Sunday in Lent

“Gather up the fragments that remain, that nothing be lost”

It should be the mantra for our divided and fragmented world in the attempt to reclaim the spiritual and intellectual principles that give meaning to human life. We are in the wilderness in a flight from the world, a flight from reality; the very opposite of the wilderness of Exodus and of Lent. For we are scattered in the confusions of our minds, scattered in the pride of the imaginations of our hearts, as Mary’s Magnificat suggests.

This Sunday looks back to the Exodus and to the other Sundays in Lent and looks ahead to Holy Week and Easter. It is simply about what is learned in the wilderness journey, our journey to God and with God as the principle of all reality. The Exodus was about a journey from slavery into freedom. What enslaves us is more than something external, more than the restraints and limits that belong to the natural world and to human life. The deeper forms of enslavement have to do with the realities of sin which are about a denial of God and of the goodness of creation. The modern gnostic flight from reality sees the world as something fearful and evil yet assumes a human freedom from the world through the fantasies and illusions of our control over nature; a flight into a technological future away from the limits of the world. It is no longer God’s world to be engaged respectfully and with care. It is an evil from which we assume we can escape. The movie ‘Interstellar’ is, perhaps, one illustration of this theme – a flight from an earth which we have made inhabitable to other planets but with the realization, perhaps, that the one thing we cannot escape is ourselves.

Lent is about facing the reality of ourselves. The good news, paradoxical as it may seem, is the knowledge that we are all sinners. Good news?! Indeed, because we can only know ourselves as sinners through the realization of what is prior to our sins and follies, namely, our own created being and our place within the created order.

Lent began on Ash Wednesday with the imposition of ashes signaling the acknowledgement of ourselves as sinners. Turning to God in repentance, however, is not an act of human pride and ascetic accomplishment; in other words, a work of man. It is our response to the grace of God moving in us in the deepening awareness of ourselves as sinners. It belongs, in other words, to that twofold sense of freedom from what enslaves us and our freedom to God; “to decline from sin, and incline to virtue,” as The Penitential Service rather beautifully puts it, “that we may walk with a perfect heart before thee, now and evermore” (BCP, p, 614). Such a movement is about our being gathered to God.

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Week at a Glance, 28 March – 3 April

Tuesday, March 29th, Commemoration of John Keble
7:00pm Holy Communion & Lenten Programme III

Sunday, April 3rd, Fifth Sunday in Lent
8:00am Holy Communion
10:30am Holy Communion

Upcoming Event:

Tuesday, April 5th
7:00pm Holy Communion & Lenten Programme IV

Services to be held in the Parish Hall, January through April 5th. Return to the Church for Holy Week & Easter.

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The Fourth Sunday in Lent

The collect for today, the Fourth Sunday in Lent, from The Book of Common Prayer (Canadian, 1962):

GRANT, we beseech thee, Almighty God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace may mercifully be relieved; through our Lord and Saviour Jesus Christ. Amen.

The Epistle: Galatians 4:26-5:1
The Gospel: St. John 6:5-14

Jacob de Wet the Elder, Multiplication of the Loaves and FishArtwork: Jacob de Wet the Elder, Multiplication of the Loaves and Fish, c. 1650. Oil on canvas, State Hermitage Museum, St. Petersburg.

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The Annunciation of the Blessed Virgin Mary

The collect for today, The Annunciation of the Blessed Virgin Mary, from The Book of Common Prayer (Canada, 1962):

WE beseech thee, O Lord, pour thy grace into our hearts; that, as we have known the incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought unto the glory of his resurrection; through the same Jesus Christ our Lord. Amen.

The Lesson: Isaiah 7:10-15
The Gospel: St. Luke 1:26-38

Domenico Bruschi, The AnnunciationArtwork: Domenico Bruschi, The Annunciation, 1886. Oil on canvas, Metropolitan Cathedral of St. Paul, Mdina, Malta.

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Lenten Meditation #2 on Leviticus

This is the second of four Lenten meditations on Leviticus. The first is posted here.

“Hail, thou that art highly favoured, the Lord is with thee”

This year the Annunciation falls near mid-Lent. In other years it may fall later in Lent or early in Eastertide. The conjunction between this Feast and the cycle of Lent and Easter, of the Passion and the Resurrection of Christ, however, is most significant. All of the Marian festivals are tagged to the Feasts of Christ; there is an inescapable and profound connection between Mary and Jesus. Her Annunciation marks the beginning in time of Christ’s Incarnation; the Angel’s announcement and her ‘yes’ to God mark the moment of Christ’s conception in her womb; the union of God and Man accomplished through her comes to fruition nine months hence, at Christmas in the Christian imaginary.

The story is intriguing. The Angel’s words, at once wonderful, are also troubling. The communication between God and our humanity is not one of equals. There is the profound sense of the difference, of the incomparable otherness of God, yet, at the same time as an awareness of utter dependence, there is an amazing reciprocity. Mary turns both into the highest expression of human dignity. There is a reasoning engagement, a form of holy questioning, that arises from her immediate response to Gabriel’s words. “She was troubled at this saying, and cast in her mind what manner of salutation this should be.” This leads to an angelic interpretation. “Fear not, Mary;” Gabriel says, “for thou hast found favour with God. And behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name JESUS” (the capitalization is crucial), and, in an allusion to Isaiah 9.6 and other prophetic passages that hint at the reign of a Messiah, “he shall be great, and shall be called the Son of the Highest … and of his kingdom there shall be no end.”

Mary’s response is to ask Gabriel, “How shall this be, seeing I know not a man?” He explains that this is not simply a human matter but of God’s doings through her. “The Holy Spirit shall come upon thee, and power of the Highest shall overshadow thee,” images that recall the opening verses about creation in Genesis, and thus to the theme of redemption, a new creation, and a renewed relation to God. “Therefore also that holy thing which shall be born of thee shall be called the Son of God.” The words are suggestive; “that holy thing” is Jesus, born of Mary, who has “found favour with God,” literally, grace. The neuter gender term – holy thing (αγιον) – belongs to the sense of difference, the idea of an action which cannot be simply reduced to human processes, further explicated by the example of Mary’s cousin, Elizabeth, conceiving a son in her old age when she was already considered barren, hence, beyond the age of child-bearing. The account echoes the story of the promised son, Isaac, born to Abraham and Sarah in her old age; “for,” as Gabriel says “with God nothing shall be impossible.”

This back and forth between Mary and Gabriel highlights the idea of an active engagement between God and our humanity wonderfully expressed in Mary’s fiat mihi: “behold the handmaid of the Lord; be it unto me according to thy Word,” words which define Christian faith precisely in terms of an active openness to God. Mary embodies the truth of our humanity considered in and of itself as pure and whole. Why? How?

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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):

O 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

Jean Baptiste de Champaigne (attrib.), St. Benedict and St. Scholastica and Two Companions in a LandscapeArtwork: Jean Baptiste de Champaigne (attrib.), St. Benedict and St. Scholastica and Two Companions in a Landscape, between 1651 and 1681. Oil on canvas, Calke Abbey, Derbyshire, UK.

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Thomas Cranmer, Archbishop and Martyr

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

Hensley Chapel, Cranmer WindowFather 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: Thomas Cranmer, stained glass, Hensley Memorial Chapel, King’s-Edgehill School, Windsor, N.S.

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