John Horden, Missionary and Bishop

The collect for today, the commemoration of The Right Rev. John Horden (1828-1893), first Bishop of Moosonee, Missionary to the First Nations of Canada:

The Right Rev. John HordenO God,
the Desire of all the nations,
you chose your servant John Horden
to open the treasury of your Word
among the native peoples of Canada.
Grant us, after his example,
to be constant in our purpose and care
for the enlargement of your kingdom;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and for ever.
Amen.

Source of collect: Give Us Grace: An Anthology of Anglican Prayers, compiled by Christopher L. Webber. Anglican Book Centre, Toronto, 2004, p. 456.

Born in Exeter, England, to humble Christian parents, John Horden resolved to be a missionary while a young boy at school and, when he was 23, the Church Missionary Society (CMS) offered him a post as a teacher and missionary at Moose Factory on James’ Bay. He and his young wife set sail on 8 June 1851, arriving at Moose Factory on 26 July.

Horden gave himself whole-heartedly to his task. Within eight months he was able to teach and preach to the indigenous people in the Cree language. In the summer of 1852, Bishop David Anderson of Rupert’s Land travelled 1500 miles to visit his new minister, initially planning to bring him to Red River for theological training. The young man’s conscientiousness and maturity were so impressive, however, that Bishop Anderson changed his plans, ordaining John Horden priest on 24 August.

Rev. Horden ministered to the James Bay Cree and Hudson Bay Company employees for many years, visiting indigenous peoples all around the James Bay region. He translated the Gospels, a hymnal, and a prayer book into Cree, and sent them to England for printing. Because no one was competent to proof-read the master copies, the CMS sent him a printing press and told him to print the books himself. Horden needed many long, frustrating days to teach himself how to assemble and operate the press. His printing press was soon producing other Christian literature in Cree. He also wrote a grammar of the Cree language.

In 1872, Bishop Robert Machray of Rupert’s Land decided that his diocese had grown too large and should be sub-divided. Thus, at Westminster Abbey on 15 December 1872, the Archbishop of Canterbury consecrated John Horden the first Bishop of the Diocese of Moosonee.

Bishop Horden continued to travel across his vast diocese. By the end of his life, most of the Cree of James Bay had been converted, as well as many Ojibwa, Chipewyan, and Inuit. Also, he laboured on translating the Bible into Cree until he died unexpectedly on 12 January 1893. He is buried at Moose Factory.

Biographies of John Horden are posted here and here.

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Benedict Biscop, Abbot and Scholar

The collect for a Doctor of the Church, Poet, or Scholar, on the Feast of Saint Benedict Biscop (c. 628-89), Founder of the monasteries of Wearmouth and Jarrow, Scholar, Patron of the Arts, from The Book of Common Prayer (Canadian, 1962);

O GOD, who by thy Holy Spirit hast given unto one man a word of wisdom, and to another a word of knowledge, and to another the gift of tongues: We praise thy Name for the gifts of grace manifested in thy servant Benedict Biscop, and we pray that thy Church may never be destitute of the same; through Jesus Christ our Lord. Amen.

The Lesson: Daniel 2:17-24
The Gospel: St. Matthew 13:9-17

Norwich Cathedral, St. Benedict BiscopSaint Benedict Biscop is remembered as a church leader instrumental in preserving and disseminating Western civilisation during the so-called “Dark Ages”.

Born into a noble Northumbrian family, Benedict spent many years in Frankish monasteries, becoming a monk at the Abbey of Lérins, off the southern coast of France. He also travelled to Rome six times. At the conclusion of his third visit in 668, he accompanied St. Theodore of Tarsus, the Greek monk newly commissioned as Archbishop of Canterbury, to England. For two years, Benedict served as abbot of the monastery of St. Peter & St. Paul (later St. Augustine’s), Canterbury, but soon wanted to establish his own foundation.

Receiving papal approval to establish monasteries in Northumbria, Benedict founded the twin monasteries of St. Peter’s at Wearmouth in 674 and St. Paul’s at Jarrow in 681. He travelled to Rome and returned with an “innumerable collection of books of all kinds”. He also brought with him John the Chanter, Archcantor of St. Peter’s, Rome, who taught the monks the Roman liturgy and Gregorian chant.

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William Laud, Archbishop and Martyr

Chester Cathedral, William LaudThe collect for today, the commemoration of William Laud (1573-1645), Archbishop of Canterbury, Martyr (source):

Keep us, O Lord, constant in faith and zealous in witness, that, like thy servant William Laud, we may live in thy fear, die in thy favor, and rest in thy peace; for the sake of Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

The Epistle: Hebrews 12:5-7,11-14
The Gospel: St. Matthew 10:32-39

A Prayer for the Church by William Laud:

Gracious Father, I humbly beseech thee for Thy holy Catholic Church, fill it with all truth; in all truth with all peace. Where it is corrupt, purge it; where it is in error, direct it; where it is superstitious, rectify it; where in anything it is amiss, reform it; where it is right strengthen and confirm it, where it is in want, furnish it; where it is divided and rent asunder, make up the breaches of it; O Thou Holy One of Israel. Amen.

Source: Give Us Grace: An Anthology of Anglican Prayers, compiled by Christopher L. Webber, (Anglican Book Centre, Toronto, 2004), p. 55.

Artwork: William Laud, stained glass, Chester Cathedral, Chester, England.

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Sermon for the First Sunday after the Epiphany

“Be ye transformed by the renewing of your minds”

The Magi-Kings, having come to Bethlehem, complete the Christmas mystery and launch us into another journey, the journey of the understanding. It is Epiphany, not just as event, but as doctrine. It means manifestation, the idea of the making known, of things coming to light. This speaks to the meaning of ourselves as knowers, as intellectual and spiritual beings, embodied in the particularities of culture and circumstance but not fundamentally defined or limited to such things. Epiphany signals the idea of the true universality of our humanity. We enter into the greater journey of learning, a learning which is entirely about what God wants us to know, and thus about what is, in principle, knowable. We cannot be knowers without a kind of faith that there are things to be known. At issue is our wanting or seeking to know, our desire to learn, what Plato calls the eros, the passionate desire to know.

This is transforming. The true transformation of our humanity happens by our being changed by what we have been given to see. The Magi-Kings, about whom we know next to nothing empirically or factually, are those who teach us that we are more though not less than sensual, material creatures; we are knowers and lovers. They go together, they are inseparable. We are launched on the journey of fides quaerens intellectum, faith seeking understanding, as Anselm famously put it, echoing Plato and Augustine. This journey belongs to the dignity of our humanity because it is about becoming “partakers of the divine nature”. That is the true transformation of our humanity. We don’t become other or less than what we are; we become who we are in the knowing love of God; knowing even as we are known.

God’s purpose for our humanity is about the truth and perfection of our humanity. It is a true universal over and against the false universals of our times in the endless illusions of the self in its own projects and fantasies; on the one hand, fleeing the determinisms of technocratic and material culture, and, on the other hand, completely beholden to them, lost in the false sense of our own completeness and sense of perfection. Epiphany as feast and doctrine recalls us to the truth of our humanity as grounded in the will and purpose of God. Our seeking what God seeks for us.

It is not found in our conformity to the deceits of the world materially and technologically, but “by the renewing of our minds”. This is the true transformation because it speaks to what is most true about our humanity. That renewing of our minds is not about becoming machines, or thinking like machines, being transformed into bots which serve the interests of technocratic power and domination. Nor is it about a fantasy flight into some imagined view of ourselves in the illusions of liberalism, freed to be whatever we think we want to be. Epiphany teaches us about what transforms us in and through the world and not in a gnostic flight from the world.

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Week at a Glance, 9 – 15 January

Tuesday, January 10th
7:00pm Parish Council Meeting

Sunday, January 15th, Second Sunday after Epiphany
8:00am Holy Communion
10:30am Holy Communion

Upcoming Event:

Tuesday, January 17th

7:00pm Christ Church Book Club: The Dawn of Everything: A New History of Humanity (2021) by David Graeber and David Wengrow & A Culture of Ambiguity: An Alternative History of Islam by Thomas Bauer (2011, tr. 2021)

All services held in Parish Hall, January through March.

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The First Sunday After The Epiphany

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

Konstantin Makovsky, Christ Among the TeachersO LORD, we beseech thee mercifully to receive the prayers of thy people which call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen.

The Epistle: Romans 12:1-5
The Gospel: St. Luke 2:41-52

Artwork: Konstantin Makovsky, Christ Among the Teachers, 1860s. Oil on canvas, Private collection.

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The Baptism of Our Lord

The collect for today, the Feast of the Baptism of Our Lord, from The Book of Common Prayer (Canadian, 1962):

O HEAVENLY Father, whose blessed Son Jesus Christ did take our nature upon him, and was baptized for our sakes in the river Jordan: Mercifully grant that we being regenerate, and made thy children by adoption and grace, may also be partakers of thy Holy Spirit; through him whom thou didst send to be our Saviour and Redeemer, even the same thy Son Jesus Christ our Lord. Amen.

The Lesson Isaiah 42:1-8
The Gospel: St. Mark 1:1-11

Tintoretto, Baptism of Christ, c. 1580Artwork: Tintoretto, Baptism of Christ, c. 1580. Oil on panel, San Silvestro, Venice.

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KES Chapel Reflection, Week of 5 January

Epiphany!

Such a wonderful word! It means manifestation. It is the idea of something made known. What that presupposes is ourselves as knowers. And no knowers without the idea of things that can be known. (All rather ToKish, I must confess!). But it is true and belongs to the meaning of a School as a place of learning about things which can be known. Not that we can know everything. It is really about the quest for wisdom; to know even as we are known in the infinite love and wisdom of God. This is far more than an assemblage of facts and figures, of information and technical know-how. It belongs to a deeper understanding of our humanity than what reduces us to bots or cogs in the machine of technocratic society; in short, things to be manipulated and used, even diminished and destroyed.

Epiphany in the Christian understanding marks at once the end or completion of Christmas and the beginning of the unfolding of its wonder. With the coming in of the Magi-Kings of Anatolia, the proverbial wise ones, the Christmas scene at Bethlehem is complete. Epiphany, however, signals a new emphasis, the making known of the Christmas mystery for all people, omni populo. It is something universal. God cannot be contained to a particular culture and time. We are opened out to the deeper mysteries that belong to our humanity in its desire to know. The love of learning and the love of God are intimately connected.

Once again, as with Advent, the dominant image of the understanding is that of light, a light which now shines out from within the world. Not only is Christ in this way of thinking, “the life” which is “the light of the world”, but he is “the true light, which lighteth every one that cometh into the world”. The light and the wisdom of God is manifest in the world, even in and through the experiences of our own lives. It is not about collapsing God into the world but about our being drawn more and more fully into the mystery of God, first and foremost, and into the mystery of ourselves as knowers and lovers of knowledge.

Thus Epiphany illustrates wonderfully the journey of understanding. It is not just the journey of the Magi-Kings to Bethlehem in all of their exotic qualities which has excited the imagination of poets and artists over the centuries. How many? Who are they? Where did they come from? Such things become part of the work of holy imagination which is about our thinking upon what is shown. This appears, too, in the Huron Carol which imaginatively places the Epiphany story in the context of the indigenous culture of the Wendat (or Huron) here in Canada. Thus it belongs to another journey, a journey of reflection that leads away from Bethlehem to engage the wider world of our humanity. The journey has to do with how we are transformed by what we see and know, by what we learn and seek to know more deeply. For what we seek as knowers is always something greater than ourselves.

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The Epiphany of Our Lord

The collect for today, The Epiphany of Our Lord, or The Manifestation of Christ to the Gentiles, from The Book of Common Prayer (Canadian, 1962):

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

The Epistle: Ephesians 3:1-12
The Gospel: St. Matthew 2:1-12

Paolo Veronese, Adoration of the Magi, 1573Artwork: Paolo Veronese, Adoration of the Magi, 1573. Oil on canvas, National Gallery, London.

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