Oswald, King and Martyr

The collect for today, the Feast of St. Oswald (d. 642), King of Northumbria, Martyr (source):

O Lord God almighty,
who didst so kindle the faith of thy servant King Oswald with thy Spirit
that he set up the sign of the cross in his kingdom
and turned his people to the light of Christ:
grant that we, being fired by the same Spirit,
may ever bear our cross before the world
and be found faithful servants of the gospel;
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 Martyr from The Book of Common Prayer (Canadian, 1962):
The Epistle: 1 St. Peter 4:12-19
The Gospel: St. Matthew 16:24-27

Saint OswaldIn AD 635, the army of Prince Oswald defeated the forces of king Caedwalla of Gwynedd (north Wales) at the Battle of Heavenfield (near present-day Hexham, Northumberland). Oswald was a Christian and nephew of King Edwin, the man Caedwalla had defeated a few years earlier to conquer the Anglo-Saxon kingdom of Northumbria. Heavenfield proved to be a key battle in English history for it marked the end of paganism as a religious and political force in England.

Knowing that the fate of his kingdom would be decided on the following day, Oswald had a wooden cross erected beside which he and his men knelt and prayed to the Lord for victory. The badly outnumbered Christian soldiers defeated their apparently over-confident adversaries, and Oswald became King of Northumbria.

After his victory, Oswald invited monks to come from Iona and establish a monastery at Lindisfarne, the Holy Island. This was to become one of England’s most important centres of Christian scholarship and evangelism.

King Oswald was killed in battle in 642 defending his land and people against the pagan king Penda of Mercia.

Artwork: Saint Oswald, stained glass, St. Oswald’s Church, Dean, Cumbria. Photograph taken by admin, 7 August 2004.

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Month at a Glance, August

Sunday, August 11th, Eleventh Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Sunday, August 18th, Twelfth Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Sunday, August 25th, Thirteenth Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Fr. Curry is priest-in-charge for Avon Valley Parish and Hantsport June 30th, July 7th, 14th, 21st and 28th; Fr. Tom Henderson will be priest-in-charge for Christ Church August 4th, 11th, 18th, 25th and Sept 1st.

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The Tenth Sunday After Trinity

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

LET thy merciful ears, O Lord, be open to the prayers of thy humble servants; and that they may obtain their petitions make them to ask such things as shall please thee; through Jesus Christ our Lord. Amen.

The Epistle: 1 Corinthians 12:1-11
The Gospel: St. Luke 19:41-47a

Matthias Stom, Christ chasing the moneychangers from the templeArtwork: Matthias Stom, Christ chasing the moneychangers from the temple, 1630-33. Oil on canvas, Kremer Collection, Amsterdam.

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Address to Society of the Holy Cross, 2 August 2024

“‘Th’ abridgement of Christ’s Story’: Passion & Incarnation”
Address to the St. John Vianney Chapter of the SSC,
Province of Our Lady of Sorrows
Fr. David Curry, SSC

“And I, if I be lifted up will draw all men unto me” (John 12. 32)

We met for low mass commemorating St. John Vianney in the great romantic Gothic ‘barn’ of a building that is Christ Church, a building that embodies the spiritual emphasis of the Oxford Movement architecturally and liturgically. In a way, the whole building seeks what Jesus says in John’s Gospel about his being lifted up and our being drawn to him. His words capture the centrality of the Cross in the understanding of human redemption. They look back to the pattern of events of the Exodus and ahead to the shaping of the life of the Christian Church. The shadows of the Cross look backwards and forwards. Here Jesus looks back to a scene in The Book of Numbers where the people of Israel complained against God and Moses in the wilderness and were afflicted by God with venomous serpents. Moses intercedes and is directed by God to make a bronze serpent and to raise it up. Whoever looks upon it is saved. The logic is clear: in the bronze serpent raised up the sin of Israel is made explicit to them. They see their sin made visible and in seeing are saved. Sin and grace.

This informs the logic of the Passion. “They shall look on him whom they pierced,” John says about the Crucifixion quoting Zechariah. In our looking is our restoration; human redemption. The Passion and the Incarnation are inseparable terms: the one is unthinkable apart from the other. Such, too, is the meaning of the SSC as a society of catholic priests. “We should glory in the Cross of our Lord Jesus Christ, for he is our salvation, our life and our resurrection, through him we are saved and made free.” And yet this has somehow to be seen that “through the saving power of the Cross, + impressed inwardly upon our lives and revealed – expressed – outwardly in our work, may others come to know your love and your truth; through Christ our Lord.” Sacrifice and service are intertwined and belong to the mission.

The Society was established in 1855 just ten years after the “parting of friends” in Newman’s departure for Rome, largely owing to a view of doctrinal development influenced by the ideology of progress. Classical Anglican divinity was firmly opposed not to the development of doctrine but to any further development of essential doctrine; nothing to be added and nothing to be taken away from the essentials of the Faith. The ‘Newman crisis’ is part of the history and legacy of the SSC within the so-called Oxford Movement, of which the SSC is simply one aspect, and belongs more generally to the bricolage or fragmentations of thought of Victorian England in the various competing groups and intense divisions of feeling that are a significant feature of the 19th century. SSC is one of several forms of catholic revival such as the founding of Cuddesdon College (1853), Keble College (1870), and Pusey House (1884), and various other societies such as The Cambridge Camden Society (1839), subsequently The Cambridge Ecclesiological Society (1845), which had an enormous influence on Church architecture both in England and North America, the revival of monastic life, for example, SSJE or the Cowley Fathers (1866), and the promotion of retreats and pilgrimages such as to the Shrine of Our Lady of Walsingham.

Yet how to think through the bricolage of the period and its continuation into the 20th and 21st centuries towards a deeper understanding of spiritual unity and theological vision remains our challenge especially in the face of the growing hostility and animus towards all things Christian, exemplified, for instance, in the opening ceremonies of the Paris Olympics with a drag queen parody of the Eucharist. Such are some of the modern tendencies that we confront that parallel, in some way or another, as Fr. Hightower suggests, the struggles of the SSC in its early years.

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The Maccabean Martyrs

The collect for a Martyr, in commemoration of the Maccabean Martyrs (d. 166 B.C.), from The Book of Common Prayer (Canadian, 1962):

Almighty God, by whose grace and power thy Martyrs the Holy Maccabees were enabled to witness to the truth and to be faithful unto death: Grant that we, who now remember them before thee, may likewise so bear witness unto thee in this world, that we may receive with them the crown of glory that fadeth not away; through Jesus Christ our Lord, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

The Epistle: Hebrews 11:29-12:2
The Gospel: St. Luke 12:49-56

The Seven Holy Maccabean Martyrs are seven Jewish brothers who were tortured and killed by the order of Antiochus IV Epiphanes in 166 B.C. for refusing to participate in idolatrous worship and eat illicit food in violation of God’s laws. Their teacher, Eleazar the scribe, was also martyred at that time. Their mother was forced to watch her sons being cruelly put to death, and then she died. The Eastern Orthodox Church venerates her as St. Solomonia.

In 2 Maccabees, the account of Eleazar’s martyrdom is followed by the story of the seven brothers who submitted to martyrdom rather than transgress God’s law. One after another, they stated their willingness to be tortured and die based on a firm hope that God would raise them from the dead.

The episode can be found in 2 Maccabees 6:18-31 and 7:1-42. The valour of the Maccabean Martyrs is celebrated by the writer of the Epistle to the Hebrews.

Charles Blakeman, Martyrdom of the MaccabeesArtwork: Charles Blakeman, Martyrdom of the Maccabees, 1953-56. Stained glass, St. Etheldreda’s, London.

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William Wilberforce

The collect for today, the commemoration of William Wilberforce (1759-1833), English MP, Social Reformer, Abolitionist (source):

Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of charity, that, following the example of thy servant William Wilberforce, we may have grace to defend the children of the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever.

The Epistle: Galatians 3:23-29
The Gospel: St. Matthew 25:31-40

Artwork: Statue of William Wilberforce, Wilberforce House, High Street, Hull, England.

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Olaf, King and Martyr

The collect for a Martyr, in commemoration of Saint Olaf (995-1030), King and Patron Saint of Norway, Martyr, from The Book of Common Prayer (Canadian, 1962):

Saint OlafO 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 Martyr Olaf, 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

Artwork: Saint Olaf, stained glass, St Olave’s Church, Hart Street, London. Photo taken by admin, 24 August 2004.

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Sermon for the Ninth Sunday after Trinity

“Now these things were our examples”

Examples of what exactly? Of things good and bad such as is illustrated in the Gospel where “the unrighteous steward” is praised by his master not for his unrighteousness but for his “prudence,” the one bad, the other good. There is always, of course, the prospect of learning hard things the hard way: “Teach your children about taxes, eat 30% of their ice cream,” as we saw on a road sign the other day!

Yet these readings challenge us about how we journey in the wilderness by recalling us to the things that we should know about our spiritual life in Christ particularly through our communion in the body of Christ. The Gospel actually ends with a warning and negative note about unrighteousness and a strong and positive note about faithfulness.

The point of both Epistle and Gospel is that we learn from both things good and bad. Such is prudence, the practical wisdom that is meant to guide us. Prudence here is seen as having to do with the God-given “spirit to think and do always such as be rightful,” as the Collect puts it, yet full knowing, and this is key, “that we cannot do any thing that is good without thee.” To live according to God’s will is our desire but one which requires our recognition of God’s grace. Here the classical virtue of prudence is seen not simply as a human excellence in itself but as properly belonging to our life in Christ.

Thus Jesus’ parable is a criticism of “the children of light” for their lack of prudence. What does that mean? It has very much to do with using the things of this world with a view towards our life in God and not as ends in themselves. When we forget that then we fall into idolatry, treating the things of the world as divine, a massive category mistake, a confusion of the creator and the created, and, paradoxically, a loss of true human agency.

“Apart from me,” Jesus famously says, “you can do nothing.” As Augustine observes, “all that we can do of ourselves is sin.” But to know our sins and failings is itself to know the goodness of God as prior and absolute. Paul in his 1st Letter to the Corinthians provides a profound spiritual commentary on the pilgrimage of our souls. He looks back to the ancient Exodus of the Hebrews and connects the images of the Exodus with the forms of our sacramental participation in Christ. “All our fathers were under the cloud, and all passed through the sea,” he says, recalling God’s providential guiding of the people of the Hebrews at the Passover, “a pillar of cloud by day and a pillar of light by night,” and leading them across the Red Sea. We forget how powerfully paradigmatic and symbolic these Passover images are in the Judeo-Christian understanding.

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Month at a Glance, August

Friday, August 2nd
10:00am SSC Chapter Meeting for the St. John Vianney branch

Sunday, August 4th, Tenth Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Sunday, August 11th, Eleventh Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Sunday, August 18th, Twelfth Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Sunday, August 25th, Thirteenth Sunday after Trinity
8:00am Holy Communion
10:30am Holy Communion

Fr. Curry is priest-in-charge for Avon Valley Parish and Hantsport June 30th, July 7th, 14th, 21st and 28th; Fr. Tom Henderson will be priest-in-charge for Christ Church August 4th, 11th, 18th, 25th and Sept 1st.

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