Gifts for Cathedrals within the Empire
and in the United States of America
This eighth century “Canterbury Cross,” as it is now called, was
discovered some seventy years ago beneath one of the city
streets. It is in the form of a brooch, measuring two inches across.
In the centre of each arm of the cross
is sunk a silver panel containing an ornament of triangular shape,
known as a triquetra, and formed of three interlaced lobes.
DEDICATED BY THE ARCHBISHOP OF CANTERBURY at the EMPIRE SERVICE IN CANTERBURY CATHEDRAL ON 15th JUNE 1935
Latin inscription on bronze plate: CRVCIS HANC IMAGINEM ANTIQVAE VIII FORSAN SAECVLO IN CANTIA FABRICATAE PETRAM VERO E MVRIS ECCLIAE XPI CANTVAR DEPROMPTAM SIGNVM SALVTIS AMICITIAE FIRMAMENTVM D. D. EIVSDEM ECCLIAE AMICI. A.S. MCMXXXV
Translation:
This cross is a copy of one made perhaps in Kent in the eighth century. It is set in stone taken from the walls of Christ Church, Canterbury. As the emblem of Salvation and the earnest of friendship it was given to this Cathedral
by the Friends of Canterbury Cathedral A.D. 1935
Biblical giving encompasses the act of tithing, which involves giving a tenth of one's income, and giving — whether it be money, possessions or time — to advance the kingdom of God and bless others in need.
(Check out a Guide for Weekly Giving to see where you are in your giving and by moving one step to the left discover what growing by one percent would mean for you.)
The Bible teaches that everything we have belongs to God, and by tithing, we acknowledge God's ultimate ownership and trust in the provision we have been given. By obeying this command, we recognize that God is our ultimate provider on whom we rely for our needs. It is sometimes helpful to think about what we have as being on loan, "for we brought nothing into the world, so that we can take nothing out of it." (see 1 Timothy 6:7)
Stewardship isn't just about money
God has given us unique gifts and abilities, and calls us to use them to the glory of God. Whether volunteering at our local church, serving in our communities or using our skills to benefit others, giving our time and talents demonstrates our willingness to be good stewards of the abilities God has entrusted to us.
Practically speaking
Practically speaking, being a good steward involves taking responsibility for our finances, time and talents and using them for God's purposes. It requires practicing generosity, supporting the work of the church and caring for those in need based on the foundational belief that we are the caretakers, not the owners, of God's blessings.
In the texts of Scripture can be found foundational budgeting principles: avoiding debt; giving generously and making wise investments. Budgeting helps us "steward" our resources. With practice we can learn and discover "good" stewardship by concurrently prioritizing needs, developing disciplines necessary for setting aside resources for specific and planned purposes and giving generously.
Taking steps toward stewardship
Collectively as a church, exercising good financial stewardship requires these steps:
Establishing a church budget as a way of planning for the future that allocates funds based on needs
Maintaining sufficient transparency so that as a body everyone has the opportunity to understand where the church stands as compared with the current plan (budget); the giving of others in the congregation, and knowledge of current circumstances
Avoiding impulsive spending and accruing unnecessary debt
Seeking financial advice from trusted sources when necessary
By recognizing that everything we possess ultimately belongs to God, we can begin to grasp the concept of stewardship. As caretakers and managers (the definition of stewardship) of God's resources, we can live intentionally and respond with joyful and sacrificial hearts. Acknowledging God's ownership empowers us to use our blessings wisely, from our material wealth to our time, talents and the earth itself, by taking a heart-centered approach to stewardship and giving in alignment with God's will for the church and for us as individual parts of the Body of Christ.
The Order of Deacon is of New Testament and apostolic origin. The Book of Acts contains what has traditionally been seen as the institution of the diaconate in the selection and appointment of “the seven” through prayer and the laying on of hands for service and distribution of food among widows in the community. The letters of Paul to the Philippians and to Timothy refer to deacons as officers alongside bishops in the life of the emerging church. Deacons became important figures in the administrative life of the church, often acting as the chief administrating officer to bishops and in particular in overseeing the temporalities of the church.
In the Middle Ages, the use and the influence of the office of deacon was diminished, as many of the roles and functions of deacons were taken over by presbyters or members of the minor orders (e.g., lectors and acolytes). During the English Reformation, the major orders of bishop, priest, and deacon were retained, while the minor orders were eliminated. Unlike the Eastern Churches, which preserved the Order of Deacon, the diaconate continued in the West as a transitional order in preparation for the priesthood. While Anglicanism claimed to continue the historic threefold orders of the Church Catholic, it was not until the 20th century that it gave serious consideration to the redevelopment of the diaconate as a permanent and distinct order of ministry.
The redevelopment of the diaconate has recalled the church to a fuller and more vital expression of its ministry as agents of mercy, healing, and justice in the world, especially among those living at the margins of systems and society, restoring the image of Christ who came “to bring good news to the poor.” Women and men called to this ministry of sacramental presence in the world serve as a reminder to the people of God that all are likewise called to follow Christ’s example of diakonia.
Ordination as a deacon is an affirmation by the church that an individual is being called to this distinctive ministry of service and agency, gifted and equipped to inspire and mobilize others into ministries of service, healing, and justice. They become sacramental signs of the presence of Christ in places of need and risk and vulnerability, in the faces of strangers and friends alike.
Gifts for Cathedrals within the Empire
