Sermon for Pentecost

“We do hear them speak in our tongues the wonderful works of God.”

Pentecost. Whitsunday. A day of marvels and mysteries. A day of contrasts and contradictions. And that is the whole point. Wind and fire are elusive qualities, hard to contain and tie down, like Daedalus’ statues in Plato’s Meno – wonderful to look at but unless they are tied down by reason they run away from us as do all of our opinions. Pentecost challenges the religion of sentiment and emotion at the same time as it counters any and every idea of self-righteous importance and opinion, of presumption and pride. In so many ways, it is about a kind of growing up. A growing up into a more spiritual understanding of reality being led by the Spirit of truth who “will guide you into all truth.”

Pentecost means the fiftieth day, fifty days after Easter. It looks back to the ancient rituals of the harvest for Israel but takes on a whole new meaning in the descent of the Holy Ghost to give birth to the Church as the place of our abiding in the life of God. Such is the radical meaning of Pentecost. It is about our life in the spirit, our life with God. Through the descent of the Holy Ghost, something new and splendid happens which challenges and changes our whole outlook on life.

The story of Pentecost recapitulates the ancient story of the Tower of Babel. That story along with the story of the flood, speaks profoundly to our contemporary world and its concerns and confusions. Far more than just historical narratives expressed in mythological form, they are philosophical reflections on the major themes of identity and violence. Pentecost especially signals the redemption of Babel.

The story of the Tower of Babel is at once familiar and yet mostly misunderstood. It is only too often regarded as a just-so story, a story told to explain the diversity of tongues and cultures as if that were a kind of bad thing, as if there should be only one language, one culture. Think about that in relation to western culture which has assumed such a dominance of the world. The truth of the matter is that the story of the Tower of Babel is really a story about human presumption and arrogance. As Samuel Huntington notes in his book, The Clash of Civilizations, the belief in western culture as universal is “false, immoral and dangerous”. Babel means confusion. The confusion is us. We are Babel in our arrogance and ignorance. As Jonathan Sacks suggests in his magisterial work “Not In God’s Name”, if the story of the flood in Genesis is about “freedom without order”, then the story of the Tower of Babel is about “order without freedom.” At issue is their necessary interrelation and interdependence.

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Week at a Glance, 5 – 11 June

Monday, June 5th
6:30-7:30pm Sparks – Parish Hall

Tuesday, June 6th
6:00pm ‘Prayers & Praises’ – Haliburton Place
6:30-8:00pm Girl Guides – Parish Hall

Wednesday, June 7th
6:30-8:00pm Brownies – Parish Hall

Thursday, June 8th
3:15pm Service at Windsor Elms

Friday, June 9th
6:00-9:00pm Pathfinders & Rangers – Parish Hall

Sunday, June 11th, Trinity Sunday
8:00am Holy Communion
10:30am Holy Communion

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The Day of Pentecost

The collects for today, The Day of Pentecost, being the fiftieth day after Easter, commonly called Whit-Sunday, from The Book of Common Prayer (Canadian, 1962):

O GOD, who as at this time didst teach the hearts of thy faithful people, by the sending to them the light of thy Holy Spirit: Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in his holy comfort; through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen.

O GOD, who makest us glad with the yearly remembrance of the coming of the Holy Spirit upon thy disciples in Jerusalem: Grant that we who celebrate before thee the Feast of Pentecost may continue thine for ever, and daily increase in thy Holy Spirit, until we come to thine eternal kingdom; through Jesus Christ our Lord. Amen.

The Lesson: Acts 2:1-11
The Gospel: St. John 14:15-27

van Dyck, Descent of the Holy SpiritArtwork: Anthony van Dyck, Descent of the Holy Spirit, 1618-20. Oil on canvas, Sanssouci, Potsdam.

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Justin Martyr

The collect for today, the Feast of Saint Justin (c. 100 – 165), Philosopher, Apologist, Martyr at Rome (source):

Theophanes the Cretan, St. Justin MartyrO God our redeemer,
who through the folly of the cross
didst teach thy martyr Justin
the surpassing knowledge of Jesus Christ:
free us, we beseech thee, from every kind of error,
that we, like him, may be firmly grounded in the faith,
and make thy name known to all peoples;
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: 1 Corinthians 1:18-30
The Gospel: St. Luke 12:1-8

Artwork: Theophanes the Cretan, St. Justin Martyr, early 16th century. Icon located at Stavronikita Monastery, Mouth Athos, Greece.

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Joan of Arc

The collect for today, the Feast of Saint Joan of Arc (1412-31), Virgin, Visionary, Patron Saint of France (source):

Holy God, whose power is made perfect in weakness: we honor thy calling of Jeanne d’Arc, who, though young, rose up in valor to bear thy standard for her country, and endured with grace and fortitude both victory and defeat; and we pray that we, like Jeanne, may bear witness to the truth that is in us to friends and enemies alike, and, encouraged by the companionship of thy saints, give ourselves bravely to the struggle for justice in our time; through Christ our Savior, who with thee and the Holy Spirit livest and reignest, one God, now and for ever. Amen.

The Epistle: 2 Corinthians 3:1-6
The Gospel: St. Matthew 12:25-30

Scherrer, The Entrance of Joan of Arc into Orleans on 8th May 1429Artwork: Jean-Jacques Scherrer, The entrance of Joan of Arc into Orleans on 8th May 1429, 1887. Oil on canvas, Musée Jeanne-d’Arc, Rouen.

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Sermon for the Sunday after the Ascension

“He ascended into heaven, And sitteth on the right hand of the Father”

They are words from the Creed but as taken more or less directly from the Scriptures. The Ascension and the Session of Christ are among the creedal mysteries of the Christian faith. They are set before us on this day, The Sunday after the Ascension. Often overlooked and ignored, these two doctrines provide a necessary corrective to the religion of sentiment and emotion, on the one hand, and the religion of morality and self-righteousness, on the other hand. We are reminded in the strongest possible way that the meaning of our lives is to be found in the comings and goings of God, not God in our comings and goings. There is all the difference in the world between these two perspectives: the one would make God subject to us; the other would place us with God in the revelation of his truth and love.

But these mysteries also instruct us about the meaning and understanding of spiritual life. Rather than the simple and false opposition of spirit and matter, for example, or spirit and logic, too, for that matter, the Ascension and the Session teach us that the spiritual embraces and perfects the material and physical world as well as the various forms of our reasoning. These two mysteries signal the radical meaning of human redemption which is about the gathering of all things to God. It is a kind of redire ad principia – a return to a principle in which we find the true meaning of our lives.

In terms of the rich imagery of Eastertide, which has focused on Christ’s refrain “because I go the Father”, we learn that our comings and our goings find their place and have their meaning in the comings and goings of God. In the Ascension and the Session of Christ there is a kind of ending, a sense of accomplishment and fulfillment, of triumph and joy. Christ enters into the Father’s glory and so into the eternal rest of God. “The end of all things is at hand”, says St. Paul, with a sense not of foreboding but of joy. The ending of all things is indeed celebrated in the Ascension and the Session of Christ. It is an ending in the sense of meaning and purpose. It is about the divine reason and purpose of our existence. From there we await a new beginning through the Pentecostal descent of the Holy Spirit to keep us in the love and knowledge of what has been accomplished by Christ Jesus for us. It always remains to be more fully realized in us.

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Week at a Glance, 29 May – 4 June

Monday, May 29th
6:30-7:30pm Sparks – Parish Hall

Tuesday, May 30th
6:00pm ‘Prayers & Praises’ – Haliburton Place
6:30-8:00pm Girl Guides – Parish Hall

Wednesday, May 31st
6:30-8:00pm Brownies – Parish Hall

Friday, June 2nd
6:00-9:00pm Pathfinders & Rangers – Parish Hall

Sunday, June 4th, Pentecost
8:00am Holy Communion (followed by Men’s Club Breakfast with the Ladies)
10:30am Holy Communion

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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

Repin, Last SupperArtwork: Ilya Repin, Last Supper, 1901. Oil on canvas, Novgorod State Museum, Novgorod, Russia.

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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

Scott, Death of the Venerable 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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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

All Saints Margaret Street, 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.

After his consecration as archbishop, Augustine built the first cathedral at Canterbury. Pope Gregory had initially planned to organise the church in England with metropolitan sees at the old Roman centres of London and York. London, however, was in the hands of a hostile king, and Canterbury was therefore chosen as Augustine’s seat. The people of London were later brought to the faith through the preaching of Augustine’s companion Mellitus.

Augustine established a monastery just outside Canterbury’s city walls, originally dedicated to St. Peter and St. Paul and later known as St. Augustine’s.

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