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.
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)
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.
There are seven Sacraments recognized in the Anglican Church. Two are referred to as “Gospel” or “Greater” sacraments, the other five, of which Unction is one, as “Lesser” sacraments. All operate according to the Book of Common Prayer definition: “a sacrament is an outward and visible sign of an inward and spiritual grace.”
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 21st 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 21st 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?
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.
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.”
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.
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?
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
Approximately 30 people gathered at Christ Church Cathedral on Sunday, January 27th to hear the answer to the question “Do I Have to Kneel?” The afternoon session, which was something of an Anglican primer, included presentations by Hank Williams, Cheryl Jacobs and Dean Geoffrey Hall and was hosted by the Christian Formation committee.
The first speaker, Hank Williams, gave a brief but interesting overview of the Cathedral structure, the correct names for the different areas of the Cathedral and some of its history. He explained that the term Cathedral is used to denote the Bishop’s church and is the main church of the Diocese. Hank provided lots of dates and places of origin relevant to various items in the Cathedral including the font, windows, lectern and pulpit. Most of these items date back to the mid 1800’s. It was interesting to hear that the Cathedral clock began life as the prototype for the clock at Westminster Abbey and that it dates back to 1854.
Cheryl Jacobs shares about the church liturgical year and colours in 'Godly Play' style
Next up was Cheryl Jacobs who explained the Seasons and Colors of the Anglican Church. Cheryl used a banner produced for Godly Play to show the purple, red, white and green colors and their accompanying seasons. She explained that hangings in the church are changed to reflect these seasons. Purple is considered the color of kings as well as being representative of prayer and penitence. White is for joy and celebration. Green represents growth and new life and white represents joy and celebration. Epiphany, Christmas and Easter are all represented by white and red, the color of the Spirit represents fire and is used for the Passion, Pentecost and for Christian martyrs.
The final presentation was given by Dean Geoffrey Hall. He pointed out that the church calendar walks us through the life of Christ. Anglican worship is primarily “liturgical” – liturgy means work of the people. The Anglican church is a product of the Reformation of the 1500’s, when many Protestant denominations were formed. The Anglican church endeavoured to bring balance in worship to word and the sacrament. Read an article about Henry VIII and the Anglican Church.
The afternoon was full of Anglican factoids! And yes, an answer to the question “Do I Have to Kneel” was provided. According to Dean Geoffrey, the Book of Common Prayer 1962 (BCP) and the Book of Alternative services (1985), offer “rubrics,” directions which are written in red. Recommended Prayer Book postures: sit to listen, stand to praise and kneel to pray. The Book of Alternative returns to suggesting, by way of rubric, that we return to an older Christian custom of standing for prayer. While there is always a recommendation that most will follow, its never inappropriate to sit, stand or kneel as any one of those is more possible or comfortable.
Lots of other questions regarding the Anglican customs were asked by attendees and interest was shown in more sessions of this nature. If you are interested in participating in the future, please contact a member of the Christian Formation committee or our Christian Formation Director, Kurt Schmidt.
Advent is a season of anticipation, of holy waiting . It is a waiting characterized not by idleness or even contented peace, but by prophetic yieldedness and active hope. Perhaps more than any other season in the Christian calendar, Advent acknowledges the already-and-not-yet nature of the Kingdom
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.
