Season of Creation 2019 Scripture Notes

Posted on August 20, 2019October 1, 2019

The Sundays during the Season of Creation, 01 September – 04 October 2019 will help us to focus on this year’s theme: “The Web of Life.”

01 September | 08 September | 15 September | 22 September | 29 September

Sunday, 01 September 2019

Jeremiah 2:4-13
The passage speaks of God protecting Israel during their wandering in the desert and how they forgot God and put their trust in ‘cracked cisterns that can hold no water.’ – Parallel with today’s global idolatry of materialism and economic growth and how we are reaping what we have sown through climate change, biodiversity loss, and soil pollution.

Psalm 81:1, 10-16
Parallel to Jeremiah 2. Note how God’s blessing is seen in creation’s bounty v.16 of the “finest wheat and … honey from the rock”

Hebrews 13:1-8, 15-16
‘Mutual love’ includes: – hospitality to the stranger (v.2) such as migrants and climate refugees. – keeping our lives free of the love of money (v.5) in a world where inequality is growing and materialism is a root cause of many of the ecological problems we face – v.16 the sacrifice God wants is sharing what we have!

Luke 14: 1, 7-14
This parable is about generosity to the outsider and stranger, not just looking after our own but seeking to love those on the margins. These include the victims of climate injustice and food insecurity.

Sunday, 08 September 2019

Jeremiah 18:1-11
God as the potter can break down and rebuild nations. – What is God doing today in a world of human-caused ecological chaos? Where do our nations need to be broken and remoulded?

Psalm 139:1-5, 12-18
God’s personal care and knowledge for each of us are described using the vivid language of knitting and weaving. – We need to take this truth for ourselves but also apply it to all who are the victims of climate change, water and food scarcity etc.

Philemon 1-21

Luke 14:25-33
To follow Jesus means ‘carrying the cross’ (v.27) and ‘giving up all our possessions’ (v.33). – What does it mean to us living in consumer cultures where worth is measured in possessions to give up all this to Jesus? Is it to be taken literally, or is it about changing our relationship with material things and learning to live lightly, simply and generously, recognizing that all we have is God’s gift, to be shared with others, and not to be acquired in ways that damage creation’s thriving?

Sunday, 15 September 2019

Jeremiah 4:11-12, 22-28
God’s judgement on human sin, seen now in creation’s groaning (Romans 8.22), causing biodiversity loss and desertification (v.23-26) – Should we see today’s crises as God’s judgment, or simply as the Earth reaping what we have sown in overconsumption, waste and greed? – Note v.27 promises hope beyond judgment, as always in scripture. This is important today when many have lost hope for the Earth.

Psalm 14

In the context of practical atheism, where people live as if there is no God (v.1) – which we can apply to today’s idols of hedonism and consumer materialism, note how God’s heart is towards the poor (v.6). How can we show the reality of God in how we care for those on the margins?

1 Timothy 1:12-17

Luke 15:1-12
Jesus’ joy and heaven’s joy over one sinner who repents. The celebration (especially for the lost coin) is out of all proportion to what’s been recovered, but reflects the theme of God’s Kingdom as a feast or party. – in our rightful passion for the poor and the planet, we must not lose sight of the heart of the Gospel, that we each need the transforming acceptance and forgiveness that God in Christ offers.

Sunday 22 September 2019

Jeremiah 8:18-9.1
A heartfelt lament on behalf of God’s people. – v.20 sums up how many victims of climate change might feel: ‘The harvest is past, the summer is ended, and we are not saved.’ – if we are to be moved to change our ways in response to God’s call and today’s crises, we need to recover how to lament, to feel godly sorrow and to experience the Spirit’s groaning through creation’s groaning (Romans 8,22,26)

Psalm 79:1-9

1 Timothy 2:1-7
In the context of summing up the centrality of Christ in God’s purposes (vs.4-7) we are called to pray especially for rulers and authorities (although next week’s Psalm 146.3-4 tells us not to trust our rulers!) – in the context of massive injustice, inequality and continuing destruction of God’s creation, how should this affect how we pray for our leaders? – if we can vote to choose our leaders, what kinds of priorities does the Gospel suggest we should base that choice upon?

Luke 16:1-13
The parable of the shrewd (or dishonest!) steward is a difficult one and commentators differ on the details of interpretation. – what is much clearer is Jesus’ application in vs.9-13: – ‘You cannot serve God and wealth’ (v.13) is a huge challenge to a world where the richest 20% consume 16 times as much of the Earth’s resources as the poorest 20%. – Being faithful stewards of what belongs to another (v.12) surely applies to our use of natural resources, because the whole Earth belongs to God (Psalm. 24.1).

Sunday, 29 September 2019

Jeremiah 32:1-3a, 6-15
Jeremiah buys a field as a prophetic act that, despite a chaotic context, there would be a hopeful future (Jeremiah 29.11) where land would be bought and sold again. – This challenges those otherworldly spiritualities that suggest we should focus on heaven and forget all the problems affecting Earth. – We are called to invest our time, work and money in the land (the social and ecological context) where God has planted us – to seek the shalom – the peace and well-being of the city / town / village (Jeremiah
29.7)

Psalm 91:1-6, 14-end
A psalm of hope written in the context of despair. – How might these words fit our current situation of climate refugees, biodiversity loss and injustice? – v.4 describes God as a protective bird hiding us under its wings. If God made the incredible diversity of wildlife we see, what creatures speak to you of God’s character, and how?

1 Timothy 6:6-19
Powerful reminders not to place our security in money and possessions (vs.6-10), but in godly virtues (v.11) reflected in our core relationships – with God, each other, and creation – and in the gift of eternal life (v.12). – note it is the love of money and the desire to be rich that are the root of the problem (vs.9-10), but today’s media and the politics of endless economic growth feed us with lies that money and wealth will solve our needs. – Can we, as churches, learn to be counter-cultural in cultivating content with enough (v.8) rather than always wanting more? – Can the perspective that we bring nothing into the world and can take nothing out (v.7), and that it is God (not our work or the economy) that provides us with what we need (v.17) help us live more sustainably?

Luke 16:19-end
The story of the rich man and Lazarus is another powerful warning that ignoring injustice and poverty is a form of practical atheism. Our faith in God has to be reflected in generosity and justice or it is meaningless. – How does this parable come alive in today’s situation of a globalized world where the poorest are on our doorstep, and the lifestyles of rich nations are exacerbating the impacts of climate change, deforestation, food and water stress and waste upon the world’s poorest?

Giving Policy at Christ Church Cathedral

Posted on July 11, 2019October 16, 2024

Perhaps the first question that will be asked: "Why does Christ Church Cathedral need a giving policy?"

Every organization with the privilege of being considered a registered charity needs a giving policy. The Canadian Revenue Agency grants charitable status to organizations that meet very strict requirements. Churches, at least at the moment, are among them. Those organizations have authority to issue charitable tax receipts to those who give enabling them to make a charitable giving claim on a personal tax return.

That doesn't mean churches maintain that charitable status easily. An annual charities return is required every year in which multiple justifications for charitable status are required.

Remember, your charitable giving creates a considerable tax benefit at about 46%!

The purpose of the Cathedral Giving Policy is to make assumptions about gifts to the church as transparent as possible. Those who give to the Cathedral need to rest assured that their gifts will be used as they wish and that, if the purpose indicated at the time of giving no longer exists, it will be used for a purpose as close as possible to the wishes of the donor.

The Policy includes three appendices:

Current list of officially recognized "funds" (giving to any of these approved purposes is easy by simply adding that desired to the gift)
The Gift Information Form for larger, usually one time gifts, providing the specific wishes of the giver -- gifts that fall outside the perameters of official funds will need approval of the Bishop and Chapter Executive
The Gift-in-Kind Information Form enables a gift of something other than money and the requirements of doing so

Giving at Christ Church Cathedral is made as easy as possible by way of Online Giving, the Giving Envelope system and e-offering system, and the encouraged planned giving options. Information on each available on the Give Now web page.

Support of the important ministries of Christ Church Cathedral, Fredericton is always most appreciated.

Cathedral Giving Policy
Gift Information Form (Appendix 2)
Gift-In-Kind Information Form (Appendix 3)
Canadian Revenue Agency Charitable donation tax credit calculator

Why we do what we do – the Anglican Communion

Posted on July 9, 2019June 17, 2020

What is the Anglican Communion?

The Anglican Communion is one of the world’s largest Christian communities. It has tens of millions of members in more than 165 countries around the globe. Anglicanism is one of the traditions or expressions of Christian faith. Others include Roman Catholicism, Eastern Orthodox, Lutheran and Baptist.

The Communion is organised into a series of provinces and extra- provincial areas. The provinces are subdivided into dioceses, and the dioceses into parishes.

There are 40 provinces and, from March 2019, five extra-provincial areas. See here for a full list. Some provinces are national, others are regional. All are in communion – or a reciprocal relationship – with the See of Canterbury and recognise the Archbishop of Canterbury as the Communion’s spiritual head.

But there is no central authority in the Anglican Communion. All of the provinces are autonomous and free to make their own decisions in their own ways – guided by recommendations from the four Instruments: the Archbishop of Canterbury, the Lambeth Conference, the Primates’ Meeting and the Anglican Consultative Council.

from the Anglican Communion website anglicancommunion.org

The problem with plastic

Posted on July 4, 2019September 23, 2020

The General Synod of the Anglican Church of Canada in 2019 will consider a motion to encourage Anglicans across the country to both curtail purchase of and, reduce reliance on, single use plastics. The proposed motion includes developing resources to assist local efforts to those ends.

Plastic products are produced from oil, a non-renewable resource. Single use plastics are those items that are used only once before being thrown away. This includes products such as plastic bags, straws, coffee stirrers, soda and water bottles, and foam food packaging such as styrofoam.

While some plastic products are recycled, most end up in landfills or in the ocean. Plastic is not biodegradable. It breaks down over a long period of time into smaller pieces; these pieces have been known to make their way into food chains and water supplies. Dramatically, in the ocean, some plastics have clumped together into large floating islands of garbage. Moreover, plastic is not easily recycled into new products and in many communities foam packaging is not eligible for recycling programs at all.

Both the fifth Mark of Mission and our Baptismal Covenant call us to strive to safeguard the integrity of creation, and sustain and renew the life of the earth. We are a long way from eliminating the use of all plastics. Choosing to reduce the consumption of single-use plastic is a step toward sustainability. The resolution seeks to respect the need for products that promote health and inclusion, while challenging us to reflect on how changes in personal habits may contribute to a reconciled relationship with the earth. (from the background on General Synod Motion A201)

Visit:
Creation Matters Anglican Church of Canada
Creation Matters Diocesan of Fredericton

Fabrics, falls and frontals: the Cathedral displays works of eccesiastical art

Posted on June 6, 2019February 13, 2020

G. MacKnight PHOTO

It began with a query from someone in a parish in the diocese: Do you ever exhibit all the needle-work Christ Church Cathedral has?

That query came to fruition on April 13 when dozens of people came in to view all that was on display: “the fabrics, falls and frontals that grace pulpit and altar,” as the Cathedral bulletin announced.

The Cathedral’s Anglican Church Women hosted the event, with guides, the Rev'd Canon Pat Drummond, a skilled fabric artist, and verger Hank Williams, giving information to curious visitors.

The many years of work illustrate the signs and symbols of the faith, and “the variety of stitches used that enhance these magnificent ecclesiastical hangings – some of which date to the 19th century.

Lucy’s Sewing Group members were on hand to explain the work behind the altar linens on display. This group meets weekly to work and chat and many work at home on their needlework for the Cathedral and other projects. Refreshments were appreciated by those who dropped by for an enjoyable afternoon admiring the many works of art.

Dean's note:
Lucy's Sewing Guild continues today in memory of Lucy McNeill, a skilled, energetic and passionate proponent of eccesiastical art expressed through church fabric art.

The Sacrament of Holy Unction

Posted on May 9, 2019October 9, 2019

Why we do what we do – Translating the Bible

Posted on April 10, 2019May 9, 2019

The Holy Bible is a compilation of various writings over many centuries, eventually agreed upon by the historical Christian Church to be included in the “canon of scripture.” The books included have been carefully curated and believed to be the holy word of God. WikipediA states that, as of October 2017, the full Bible has been translated into 670 languages, the New Testament into 1,521 languages and Bible portions or stories into 1,121 other languages.

Apart from what writings are and are not included in the canon is the matter of translation into modern English of texts originally written in various ancient languages including Hebrew, Greek, Aramaic, Latin and. variations of those depending on the time and location.

The issue of translation, as one might imagine, becomes significantly complicated. A translator (or translators) need to determine what rules are being followed in expressing ancient words in modern ways. Is the policy dynamic or formal? Is it a word for word translation or is an overall sense of meaning the goal? How do current understandings, cultural influences of time and place influence the task of understanding these texts impact how they are placed on the modern page?

A word that meant one thing in the Middle Ages can mean something quite different in the 21^st century.

Readers of biblical texts will often gain important perspective when returning to the original languages to decipher the literal “word” of God being uttered. This makes the study of the ancient languages an invaluable tool in the task of interpretation. But nuance of language, both ancient and modern, make this a time consuming endeavour. A word that meant one thing in the Middle Ages can mean something quite different in the 21^st century. All of these factors makes accurately translating and interpreting holy scripture challenging indeed. Often comparing one translation with others can help in gaining a wider understanding of a specific concept.

The Anglican Church tends to rely primarily on translations considered to exhibit a great degree of agreement among scholars, leaning more toward word for word translations than those depending on cultural idiom and nuance. Bishops of Anglican dioceses throughout the world authorize the scriptural translations to be used in public worship. In the Diocese of Fredericton, and generally in the Anglican Church of Canada, the preferred biblical translation is the New Revised Standard Version, but an entire list can be found as a Bishop’s Directive . (1. General Liturgy and Worship –> 1.4 Biblical Translations Recommended for Public Reading) The NRSV is a modern example and product several decades in the making with various versions having been produced during its development. It generally holds to a policy of literal translation while paying attention to current acceptable linguistic expression in terms of gender neutrality.

There have been many popular bible translations in recent decades. Some may remember the Good News Bible or Eugene Peterson’s The Message, each having been looked upon as Bibles “friendly to the ear.” Difficulties that present themselves with popular versions of biblical texts are often both theological and doctrinal. Do these versions of scripture agree with official doctrinal (teaching) positions of the Church and/or specific denominational expressions of that church body?

Read more about bible translations on WikipediA: Bible translations

GMH

What is Tenebrae?

Posted on March 30, 2019April 18, 2019

On Wednesday of Holy Week, we'll once again add Tenebrae to the wide selection of worship opportunities made available during perhaps the most solomn week of the Church year. The great three days (Eve of Good Friday or Maundy Thursday, Good Friday, Holy Saturday and Easter Day) are known as "the triduum."

An enormous amount of tradition and history informs modern practices where Tenebrae is celebrated. The following excerpts of the Tenebrae Wikipedia article references at least some of the detail.

The principal Tenebrae ceremony is the gradual extinguishing of candles upon a stand called a "hearse." In liturical history, eventually, the Roman Rite settled on fifteen candles, one of which is extinguished after each of the nine psalms of matins and the five of lauds. The six altar candles are put out during the Benedictus, gradually also reducing the lighting in the church throughout the chanting of the canticle. Then any remaining lights in the church are extinguished and the last candle on the hearse is hidden behind the altar (if the altar is such as does not hide the light, the candle, still lit, is put inside a candle lantern), ending the service in total darkness. The "strepitus" (Latin for "great noise"), made by slamming a book shut, banging a hymnal or breviary against the pew, or stomping on the floor, symbolizes the earthquake that followed Christ's death, although it may have originated as a simple signal to depart. After the candle has been shown to the people, it is extinguished, and then put "on the credence table," or simply taken to the sacristy. All rise and then leave in silence.

Some Anglican churches celebrate Tenebrae on Wednesday of Holy Week, although in various forms, thereby preserving the importance of Maundy Thursday and Good Friday observances.

The Episcopal Church in its Book of Occasional Services provides for a single Tenebrae service on Holy Wednesday in the evening. That form preserves the number of nine Tenebrae lessons, each followed by a responsory.

Christ Church Cathedral (Fredericton) uses Tenebrae in a sung traditional language form on the Wednesday evening of Holy Week

The majority of parishes within the Anglican Church of Canada do not routinely celebrate Tenebrae, and the Anglican Book Centre does not publish any service explicitly for Tenebrae. Parishes that do celebrate Tenebrae follow a variety of practices. The Church of St. Mary Magdalene (Toronto) is notable for the excellence of its music, of which the musical Tenebrae services are exemplary. Christ Church Cathedral (Fredericton) uses Tenebrae in a sung traditional language form on the Wednesday evening of Holy Week which includes lessons from Jeremiah with responding psalms, the fourth being from John 17, and Benedictus. At the Church of the Epiphany (Oakville) Tenebrae is described as the reversal of the Advent wreath: "starting Lent with the brightness of six candles, the darkness grows as a candle is extinguished each week in anticipation of Jesus dying on the cross on Good Friday." This abbreviated Tenebrae liturgy begins worship services on Sundays during Lent. The Sisterhood of Saint John the Divine have their own liturgy, "The Order of Tenebrae," published in 1933.

What is the Anglican Foundation of Canada?

Posted on March 20, 2019June 16, 2020

The Anglican Foundation of Canada may be one of the Canadian Anglican church’s best kept secrets.

The Foundation supports Canadian Anglican ministry across Canada by way of the generosity of Anglicans both past and present.

“‘Us’ and ‘them’ language is difficult to apply to the Anglican Foundation,” says the Diocese of Fredericton‘s representative Clyde Spinney. “The Foundation is about spreading the generosity of Anglicans in the direction of valuable, innovative ministry across the Canadian Church.”

The Diocese of Fredericton, and in fact, Christ Church Cathedral itself, is by no means foreign to the grants and loans over the years in the hundreds of thousands of dollars. See a list of grants and loans by diocese on the Anglican Foundation website. A multitude of parish ministry initiatives, including the longest running Choir School in Canada held in our diocese each year are among recipient.

But none of this work happens without support. Being a “member” costs as little as $50-$99, as an income tax deductible charitable gift. Donor benefits and levels of giving are outlined here.

The Foundation is about spreading the generosity of Anglicans …

The Anglican Foundation of Canada was established in 1957 to encourage and support ministry within the Anglican Church of Canada.

Leading the way in resourceful ministry for 60 years, AFC has benefited dioceses, hundreds of parishes, and thousands of Canadian Anglicans with the provision of financial support for ministry from coast to coast to coast.

AFC invites individuals, parishes, and church organizations to make an annual contribution so that it can respond generously to applicants who are engaged in ministry to serve the Canadian Church. The Foundation’s ability to support ministry is also funded by bequests, memorials and special gifts, donor-designated trusts, life insurance, and investment income.

The work of the Foundation is made possible through the devotion, generosity, and collective goodwill of hundreds of donors. The support of dedicated Anglicans of all ages makes it possible to sustain the Foundation in the ministry of generosity to the Canadian Church.

Additional associated trusts include:

Bursaries for Theological Education (information for theological students)
Inspire a Musician (A.E.J. Fulford Trust for church music)
Scholarship of St. Basil the Great (ecumenical exchange program)
Bursaries for Pastoral Care and Preaching (Lewis S. Garnsworthy Memorial Trust for preaching and pastoral care)
Indigenous Grants (Catholic Apostolic Universal Church Trust Fund for Indigenous programs in Canada)

Learn more about the work of the Anglican Foundation by visiting the website. Why not consider joining the roster of membership and getting involved in something truly inspiring and imagine more?

Lenten Study 2019

Posted on March 1, 2019April 8, 2019

During the Season of Lent, all members of the Cathedral congregation are encouraged to take part in small group study.

If only another time is possible for you, do contact a leader and we’ll do our best, within given restraints, to adjust the schedule.

❒ Charis Group ongoing study - Mondays 2:30 - 4:00 p.m.
Begins 11 March 2019
(4 seats available) Cathedral Hall Lounge Palmer/Radford

❒ The Desert Mothers and Fathers - Wednesdays 7:00 - 8:15 p.m.
Begins 13 March 2019
Cathedral Hall Lounge Kurt Schmidt

❒ Stewardship Studies with Archbishop Douglas Hambidge - Wednesdays 1:00 - 2:15 pm
Begins 13 March 2019
Cathedral Hall Nursery/Lounge Geoffrey Hall

❒ The Book of Job - Thursdays 6:00 - 7:00 p.m.
Begins 14 March 2019
Cathedral Sacristy Alan Hall
(Follows Taizé worship beginning at 5:30 pm)

Resources

Resources will be made available by the leaders of each of the studies. Contact the leaders directly to express interest, ask a question or register. Or, place the form on the offering plate or submit to the office. Some flexibility in schedules and locations may be possible within given restraints. Contact the leaders.

Going Deeper with Missional Habits

Lenten Study material being recommended from the office of our Bishop is a followup to “The 5 Habits of Highly Missional People” - BELLS. While this resource can be used on one’s own, you are encouraged to join, or form a group to explore the resource together.
Download: nb.anglican.ca/resources/prayer/pages/lenten-studies

The Desert Fathers and Mothers

... were early Christian ascetics living in the desert of Egypt, Israel, and Syria in the 4th and 5th centuries AD. They typically lived in the monastic communities that began forming during that time, though sometimes they lived as hermits. The Desert Mothers and Fathers had a major influence on the development of Christianity.

Stewardship with Archbishop Hambidge

The former metropolitan of the Province of British Columbia has for decades been in demand as a speaker on the topic of Christian stewardship. The video resource was recorded in Sussex in 2012.

Group leaders

Kurt Schmidt <formation at christchurchcathedral.com>
(506) 259-3711
Alan Hall <alanwilliamhall at gmail.com>
(506) 443-0196
Geoffrey Hall <dean at christchurchcathedral.com>
(506) 450-7761
Harry Palmer and Keith Radford <radford at unb.ca>
(506) 452-1793

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