What's In A Name - part 2

Ramblings from the Rector

 When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. (Acts 2:1-4 NRSV)

What’s in a name?  Just over twenty years ago many of the churches in this diocese were asking this question.  At the bishop’s direction, the diocese was adjusting parish boundaries.  Both of our parishes, Holy Faith and Touchwood Trail, were formed around this time.  Both parishes held meetings, prayed, and deliberated, and finally chose a name to carry them into the future.

Some of the churches that formed these parishes are now gone, yet their legacy and memory are carried on.  I am going to list them now and I ask that you offer a prayer for each.  With each church closed, we feel a new loss, a new pain, and we reach out with compassion to those for whom the loss is personal.

Christ Church – Abernethy

St. Mary (the Virgin) – Cupar

St. George – Ituna

Holy Trinity – Kelleher

St. Michael and All Angels – Lipton

All of these churches are gone, but they are still part of us.  We still remember them.  We still carry on their traditions.  We still minister to those who called them “my church.”

Over the past two months we have been talking about another change of parish boundaries.  We have been celebrating the coming together of two parishes to share ministries and become a new community in Christian unity.

We have been looking at possibilities for the name of the new parish.  But even more importantly, we have been looking for our calling as a new parish.  We have been asking the Holy Spirit to come among us and inspire us.  We have been praying.  And we have been listening.  We were looking for an ideal of Christian ministry that would bring us into a new future together.  And on the Day of Pentecost we came together with the Holy Spirit and voted.

This is the ideal you chose:

Finding new expressions of worship and faith that would help us bridge the gap between our current traditions and the spiritual and worship needs of our communities. Setting our parish on a path of study and renewal.

Not only was this the clear choice of our adult members, our seventy-five percent of our younger members chose the same ideal of Christian ministry.

Our choices of parish name came from this ideal.  You chose the name “The Teachers of the Faith.”

I know that this was not everyone’s choice.  No matter how we chose or what we chose, it would not be everyone’s choice.  I ask that in this time of chance we all respect this.  Whenever there is change there is both the pain of loss and the uncertainty of a new beginning.  And so I once again ask you to pray:

Gracious God, please help us all to believe in UFO’s.  Let us find unity even when we are not in agreement.  Help us to forgive the hurts that we have received and to reach out in compassion to those who are suffering.  Guide us as we move forward together so that we may discover how we can engage in outreach which aids your mission in our communities.

Teachers of the Faith

May the words of my mouth and the meditations of all our hearts be acceptable in your sight, O Lord, our Rock and our Redeemer.  Amen.

This week we are continuing our exploration spiritual directions for our new parish.  Our concentration this week will be Teachers of the Faith.  Teachers of the Faith is a very large category in our list of those we honour in our church year in the Anglican Church.

They start with Justin and Irenaeus in the 2^nd to 3^rd centuries and continue with Hilary, Athanasius, Basil the Great, Gregory of Nazianzus, Cyril of Jerusalem, Gregory of Nyssa, Ambrose, John Chrysostom, Jerome, Augustine, and Leo the Great in the 4^th and 5^th centuries before we reach our more modern saints Gregory the Great (7^th century); Anselm (12^th century); Thomas Aquinas (13^th century); and the return of Francis de Sales (17^th century).

All of these lead up to the two men I am going to talk about today: the only two Teachers of the Faith that we commemorate who are truly Anglican: Thomas Cranmer and Richard Hooker.

Thomas Cranmer 21 March

Archbishop of Canterbury, 1556 — Commemoration

March

Thomas Cranmer was a Cambridge scholar who became archbishop of Canterbury in 1533 and guided the Church of England through its first two decades of independence from the Papacy.

When he assumed his office he was already committed to protestant views, but political conditions forced him to keep his sympathies a secret. For over a decade he studied the issues which divided not only protestants from Catholics, but also the protestant movement itself. His studies bore fruit when the political situation allowed him to begin serious reformation of the liturgy. He had a large hand in drafting The Book of Common Prayer, which was authorized in 1549. Three years later he oversaw a second edition of this Book, which he revised in such a way as to make its protestant doctrine unmistakable.

Soon afterwards he and his Prayer Book were overtaken by events when Queen Mary I came to the throne and restored England to communion with the Pope. Cranmer was imprisoned and endured a long, humiliating trial for heresy, at the end of which he recanted his protestant opinions in hopes of clemency. The Queen refused to hear his pleas, and he was burned at the stake on this day in the year 1556. As the flames licked around him, he thrust out his right hand — the hand which had signed his earlier recantations — so that it might be the first to be burned; and that was the posture in which the onlookers last saw him, as the fire engulfed his body.

Richard Hooker 3 November

Priest, Teacher of the Faith, 1600 — Commemoration

November

Richard Hooker was an English priest who died in 1600, and we remember him today as a theologian who defended the Church of England and its choice of “the middle way” between Roman Catholic and Puritan ideologies.

Hooker entered Oxford University in 1567 and for eighteen years devoted himself to scholarship and reflection on the subtle points of theology. He became deputy professor of Hebrew, was ordained to the priesthood, and appeared to be set on a purely academic career. But his learning, moderation, and commitment to the Church of England brought him to the attention of the authorities, and he was appointed Master of the Temple, an office of great prestige because it made him the chief preacher to the legal community of London. He held this post for six years, then resigned to become the rector of a parish near Salisbury. A few years later he moved to a rectory in the diocese of Canterbury, where he died at the age of forty-six.

He was a quiet man, loving to his wife and children, glad in his piety, and happy in his ministry. But the Church remembers him primarily for the one great work that he wrote — a majestic study entitled Of the Laws of Ecclesiastical Polity.

This work was addressed to a group of English protestants who were nicknamed Puritans because they sought to purify the Church of England according to their own narrow reading of the Bible. Against this movement Hooker argued for a more liberal outlook, which coordinated the testimony of Scripture, the course of Christian history, and the values of human reason, in order to defend the English Church as a communion for all the people, not just a small group of “saints.” The experience of our tradition has confirmed his teaching, and today we honour his work as a true cornerstone of Anglican history.

When I first started looking at the Teachers of the Faith, I had in mind some kind of scholarly professor holding lectures about Anglican theology.  I was wonderfully surprised when I read about them to find out that this doesn’t describe them at all (well maybe some of the older ones like St. Thomas Aquinas).  What I found is that there are three key terms to describe a Teacher of the Faith.

1: The three-legged stool of Anglican theology.

How many of you have heard of this?  How about scripture, tradition and reason?  Anglican theology is supposedly based on a balance of these three.  Just like a three-legged stool with one leg too short or too long, it won’t stand properly unless all are considered equally.

2: The via media or the middle way.

The Anglican Church is neither protestant nor Roman Catholic.  We are somewhere in the middle.  Or more correctly, we are many places in the middle from almost Roman Catholic to almost protestant.  Just as we are many places between conservative and liberal.  But if we get too far from the middle, we stop being Anglican and become something else.

3: Renewal.

This is the one that really surprised me.  I knew about the three-legged stool and I knew about the via media, but I didn’t expect to find renewal.  Both of our Anglican Teachers of the Faith, and many of the others, worked very hard to find new ways of expressing their faith through worship and in their lives which did not stray from that middle path.  They carefully studied the scripture, their tradition, and the culture or their time and brought new expression to the church which set it on the path to the tradition that we currently enjoy.

So if we were to dedicate our parish to the Teachers of the Faith, it would commit us to studying our tradition, the scripture and our local culture.  We would be called to find new expressions of worship and faith that would help us bridge the gap between our current traditions and the spiritual and worship needs of our communities.  It would set us on a path of study and renewal.

I continue to hope that this decision will not be an easy one.  It should require prayer and discussion and the guidance of the Holy Spirit.  So I pray:

Holy and Gracious God, be with us as we do our best to discern where you are calling us as a new parish.  Give us your support and your guidance that we may know our part in your purpose here in our communities and how you wish us to show our love for you in our lives.  This we ask through Jesus Christ our Lord.  Amen.

What's In A Name - part 1

Ramblings from the Rector

  When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.  (Acts 2:1-4 NRSV)

What’s in a name?  Just over twenty years ago many of the churches in this diocese were asking this question.  At the bishop’s direction, the diocese was adjusting parish boundaries.  Both of our parishes, Holy Faith and Touchwood Trail, were formed around this time.  Both parishes held meetings, prayed, and deliberated, and finally chose a name to carry them into the future.

Some of the churches that formed these parishes are now gone, yet their legacy and memory are carried on.  I am going to list them now and I ask that you offer a prayer for each.  With each church closed, we feel a new loss, a new pain, and we reach out with compassion to those for whom the loss is personal.

Christ Church – Abernethy

St. Mary (the Virgin) – Cupar

St. George – Ituna

Holy Trinity – Kelleher

St. Michael and All Angels – Lipton

All of these churches are gone, but they are still part of us.  We still remember them.  We still carry on their traditions.  We still minister to those who called them “my church.”

Over the past two months we have been talking about another change of parish boundaries.  We have been celebrating the coming together of two parishes to share ministries and become a new community in Christian unity.

We have been looking at possibilities for the name of the new parish.  But even more importantly, we have been looking for our calling as a new parish.  We have been asking the Holy Spirit to come among us and inspire us.  We have been praying.  And we have been listening.  We were looking for an ideal of Christian ministry that would bring us into a new future together.  And on the Day of Pentecost we came together with the Holy Spirit and voted.

This is the ideal you chose:

Finding new expressions of worship and faith that would help us bridge the gap between our current traditions and the spiritual and worship needs of our communities. Setting our parish on a path of study and renewal.

Not only was this the clear choice of our adult members, our seventy-five percent of our younger members chose the same ideal of Christian ministry.

Our choices of parish name came from this ideal.  You chose the name “The Teachers of the Faith.”

I know that this was not everyone’s choice.  No matter how we chose or what we chose, it would not be everyone’s choice.  I ask that in this time of chance we all respect this.  Whenever there is change there is both the pain of loss and the uncertainty of a new beginning.  And so I once again ask you to pray:

Gracious God, please help us all to believe in UFO’s.  Let us find unity even when we are not in agreement.  Help us to forgive the hurts that we have received and to reach out in compassion to those who are suffering.  Guide us as we move forward together so that we may discover how we can engage in outreach which aids your mission in our communities.

St. Agnes and St. Vincent - Martyrdom

Sermon for Sunday April 21

St. Agnes and St. Vincent

by Barbara Cox

Choosing a new name for our parish is both interesting and exciting. Interesting because we are asked to learn more about the different Saints in the Anglican Communion; and exciting because we are the ones involved in choosing the name for our parish which we hope will be with us for a long time. Most importantly it gives us a chance to reflect on who we are and what name best suits our mission in God’s Family.

The two Saints we are going to study today are St. Agnes and St. Vincent the Martyr. Both saints died for their belief in Jesus. They fearlessly stood firm in their belief, even at the risk of death.

St. Agnes was martyred at Rome around the year 304 and is said to be only 12 years old when she suffered for her confession of her faith in the Lord Jesus Christ.  The traditional accounts of her martyrdom agree she was brought before a pagan judge, and when he tried to coax her into renouncing the Christian faith, she answered him with an assurance that was far above her years.  Her boldness infuriated the judge and he sentenced her to death some accounts say by being burned at the stake, others say by beheading.   What truly matters to the church is not the manner of her death, but the maturity of faith displayed in a child so young.   Some eighty years after her death Ambrose of Milan wrote: “Everyone marvelled that Agnes was so spend thrift with her life which she had hardly tasted.

All were astounded that she should come forward as a witness to God when she was so very young.  So she succeeded in convincing others of her testimony about God.  The onlookers perceived that she had received from God what could not come from humans; for what is beyond the power of humans must come from its creator.”

The other saint we are going to study today is St. Vincent the Martyr.  Vincent was a Spanish deacon who suffered for the faith he displayed in God around the year 304.  He was arrested with the bishop of Saragossa, a man named Valerius.  Because Valerius stammered he often relied on Vincent to give the homily on his behalf.  When the two were brought before the Roman governor, Vincent turned to Valerius and said, “Father, if you order me I will speak.”  The bishop responded, “Son, as I committed you to dispense the word of God, so I now charge you to answer in the vindication of the faith which we defend.”  Vincent spoke and held back nothing either his defence of the faith, or his condemnation of paganism.  The governor was enraged at the effrontery.  He sentenced Valerius to exile but ordered Vincent to the horrors of the torture chamber.  For several hours Vincent endured the worst torments that the ancient world could devise.  In the end his body surrendered its life because his spirit refused to surrender his belief in Christ.  Vincent’s endurance caused the Church to stand in awe of him--- and to recognize how he came by the strength that he needed.

In the early 5^th century Augustine of Hippo told his flock: “If you were to consider Vincent’s martyrdom nothing more than human endurance, his act is unbelievable.  But Vincent ceases to be a source of astonishment, once you recognize the power to be from God.”

In the case of St. Agnes, the people at that time were amazed that a person so young had the maturity of such faith. In my working with children for over 30 years, it never ceased to amaze me how deeply children can think.

Both St. John’s and St. Cuthbert’s in our parish have Sunday Schools. Some of the information I read stated that St. Agnes was known as the patron saint of youth. We may want to consider St. Agnes for the naming of our parish.

In our first reading today Paul says we do not need to be of high social standing or be powerful to be chosen as the followers of Jesus.  What we have to be is to believe and to live out the teachings of Jesus in our lives regardless of the consequences.  This is challenging in a world where there are many distractions.

Both St. Agnes and St. Vincent did not waver in their faith in Jesus when they stood up against powerful people who commanded that they die if they did not renounce their faith.

We too are faced with challenges in life.  Living a Christian life is not always easy; and sometimes there are consequences for choosing the Christian way.  It may mean telling the truth at a time when it would be to our advantage to not tell the truth.   It sometimes means loving the unlovable.  It means showing compassion to those less fortunate.  It means being patient and not always getting our way.   It means listening and respecting the opinions of others.  It means forgiving when we really don’t want to forgive.  It means recognizing and appreciating the worth of one another.

Our psalm is a prayer of trust in God. We are given the courage and strength to handle our challenges.  The psalm says God is our refuge and strength. If we listen, he will guide us and lead us.  He will keep us safe from the dangers in life.  In our decision making it is important we ask ourselves what God would have us do.  Both St. Agnes and St. Vincent trusted God and were led by their faith.

In the second reading Paul speaks to the Colossians of proclaiming Christ’s message to everyone.  He tells us that Christ is in us and that we share in living Christ’s message to the world.  We are supplied with that strength.  Those that witnessed Agnes’s death believed that she had received her strength from the power of God within her.  St. Vincent was tortured for several hours before his body surrendered to death, but his spirit refused to give up Christ.  Vincent’s endurance awed the church at that time and yet they recognized how he had the strength he needed.

Both saints had the power of God within them.  We, also, have the spirit and power of God within each of us, and with that spirit and power together we can do infinitely more than we can do on our own.

In our gospel today we are told to fear not our enemies of the world.  Listen to what God is asking us to do.  Have faith that we will be given the strength to carry out whatever the task maybe.  Both St. Agnes and St. Vincent are examples of our readings today.

Of course in the 21^st century we do not physically kill people for their beliefs. However we can be frowned and scorned upon and even ignored for what we believe; and how we live out our beliefs in our daily lives in the community. We live in a world where there are many pressures and distractions. It takes a lot of courage and strength while carrying out what we are being asked to do. But we can be examples of Christ’s teaching in our communities. We can take time out from our fear of not having enough money to keep our church alive, and pray together. We receive our strength from prayer. We can stand up for what we believe regardless of the consequences. We can feel the Holy Spirit working in us in spite of pressures and distractions.

St. Agnes and St. Vincent did all this. Their example of faith and dedication are worthy of thought in the naming of our parish.

Let us pray together the prayer after communion from our Book of Alternate Services page on 214.

Glory to God whose power working in us

can do infinitely more than we can ask or imagine.

Glory to God from generation to generation

in the church and in Christ Jesus forever and ever.  Amen

 

St. Simon and St. Jude

May the words of my mouth and the meditations of all our hearts be acceptable in your sight, O Lord, our Rock and our Redeemer.  Amen.

Today we are continuing our journey through saints and feasts.  As we get further into this journey I will print out summaries of each of the names so that you can look back and reflect on each of them.

Today we are exploring St. Simon and St. Jude.  St. Simon and St. Jude share a single entry in For All the Saints.

Saint Simon and Saint Jude 28 October

Apostles — Holy Day

October

Today we commemorate Saint Simon and Saint Jude, whose names appear in the New Testament on every list of the twelve apostles.

Simon was called “the Zealot,” which suggests that he once belonged to a Jewish resistance movement. Animated by religious fervour, the Zealots used any means, even terror, to overthrow Roman rule and revive Jewish independence. Simon originally may have followed Jesus in hopes that he would “restore the kingdom to Israel.”

Jude “the son of James” was also called Thaddeus. One of the Letters included in the New Testament is ascribed to him; and we hear his voice in Saint John’s account of the Last Supper, where he is distinguished as “the other Judas, not Iscariot.” Judas Iscariot was the disciple who betrayed Jesus, and the fact that Jude shared the traitor’s name made Christians reluctant to ask for his prayers. For this reason Jude is considered the patron saint of what is shunned by the world, especially lost causes and those who suffer from incurable diseases.

The western Church remembers Simon and Jude together because, in the seventh or eighth century, the church of Rome acquired some relics of both apostles and placed them in a single shrine. October twenty-eighth is probably the anniversary of the dedication of this shrine.

With so little information to go on, our commemoration of Simon and Jude may be compared to their patronage of lost causes and hopeless cases. It is a little victory against the odds of history. For Christ is often made known by deeds which are recorded nowhere else but in the eternal remembrance of God; and by honouring Simon and Jude today we share in God’s own mindfulness of their apostolic zeal.

There isn’t a lot to go on for Simon and Jude.  What would it mean for us to dedicate our new parish to the patron saints of lost causes?  What would we even call the parish?

The second question is easier.  We would have several possible names to choose from: The Parish of St. Simon and St. Jude, The Parish of St. Simon, The Parish of St. Jude, The Parish of St. Thadeus, even The Parish of St. Judas or The Parish of the Lost?  Probably the best would be to just stick with St. Simon and St. Jude and keep them together like they are in our calendar.

But what would it mean for us to dedicate ourselves to lost causes?  We could see it as part of the reality of rural churches throughout Canada.  As our churches get smaller and older and many of them close because not enough people are coming, it would be easy to see the church as a lost cause.  I don’t believe this is true.  We are in a difficult time but we are still being called.  Just by searching for a new name, we are showing that we have life and we believe in our future.  So we can’t choose this name because we think we are a lost cause.

I think that if we were to dedicate ourselves to the patron saints of lost causes, we would have two major callings.  We would need to be looking for that shred of hope lost in the darkness of despair.  When others see a hopeless situation, we would be called to look for a new way forward, a different direction that lets in a new shaft of light.  And when there truly is no hope, we would have to see ourselves as a light in that darkness.  I think that we would need to be going into those places where pain and suffering are at their worst, where hope of recovery is either unlikely or impossible.  We would be called to go there and bring, not hope for a miracle cure, but comfort and companionship at the end of a journey.

Once again, we have a theme which describes an important part of Christian discipleship.  The Gospel of Matthew is quite clear about this.

“'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' Then the righteous will answer him, 'Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink?  And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?' And the king will answer them, 'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.'” (Matthew 25:34-40 NRSV)

Just like the names we looked at last week, St. Simon and St. Jude would be a powerful name which could set us on the road to a future of purpose and mission in our new parish.  These saints would call us to a life of discipleship which should be part of our basic Christian lives.  I continue to hope that this decision will not be an easy one.  It should require prayer and discussion and the guidance of the Holy Spirit.  So I pray:

Holy and Gracious God, be with us as we do our best to discern where you are calling us as a new parish.  Give us your support and your guidance that we may know our part in your purpose here in our communities and how you wish us to show our love for you in our lives.  This we ask through Jesus Christ our Lord.  Amen.

Epiphany, Transfiguration and Resurrection - A Reflection for Parish Naming

May the words of my mouth and the meditations of all our hearts be acceptable in your sight, O Lord, our Rock and our Redeemer.  Amen.

As you should all know by now, we are in the process of bringing two parishes together in one new parish.  Right now we have the Parish of Touchwood Trail and the Parish of Holy Faith.  These two parishes have existed side by side in this area of the Diocese of Qu’Appelle.  Now we are working to come together under as one group of the followers of Christ; several communities with one shared mission and vision of our purpose here in this area.  As part of this process we need to choose a name for the new parish which reflects our sense of purpose and the spiritual direction and needs which we see in our future.

As a starting point, I gave a very short summary of the meaning of the names of each of the churches which are or have been part of our parishes.  I apologise for leaving out All Saints – Katepwa.  I accidentally left it out of the list.  I will include their summary in next month’s parish in print.  Throughout the Easter season, we will be looking at various saints and festivals.  My hope is that by the time we reach Pentecost we will be ready to ask the Spirit’s guidance so that our new parish name may reflect who we are and what we do both here and throughout all of our communities.

This week we are looking at the feasts of Epiphany and Transfiguration and at the Resurrection.  For Epiphany and the Transfiguration I will read their entry from For All the Saints.  There is no entry for the Resurrection which we commonly call Easter, but we just talked about that last week.

The Epiphany of the Lord 6 January

Principal Feast

January

Today we commemorate an episode which is recorded in the Gospel according to Matthew — the epiphany or “manifestation” of Christ to “wise men from the East.” Such “wise men” were the high priests of an occult religion whose chief centres lay in Mesopotamia. They were supposed to have special insight into the ways of nature, interpreting dreams and reading the stars in order to determine the will of their gods. But then the appearance of a strange star in the heavens manifested to them the birth of “the one who is born king of the Jews.” So much their learning in the ways of nature told them; but they needed to go to Jerusalem, to those who were learned in the Jewish Scriptures, in order to locate this king. In Matthew’s view, true knowledge of salvation was from the Jews, but it was a knowledge now available to the Gentiles as well. The star of Bethlehem was an evangelical symbol. Because it manifested Christ to the wise men and brought them to worship him, it represents the proclamation of the Gospel to the pagan nations outside Israel. If the star of Bethlehem symbolizes the Gospel, the wise men symbolize something equally important — the obedience of the Gentiles, in contrast to the anxiety of the rulers and official teachers of Israel. The wise men started with nothing more than their learning in the ways of nature; and yet this same learning enabled them to respond to the light of divine revelation. The Christian tradition has seen in this story a sign of hope for everything that humans know and endeavour by the light of nature. For it means that no truth or wisdom in the created order is contrary to the revelation of God in Christ. On the contrary, so far as humans are obedient to the light they possess by nature, God will complete it and manifest its fulfillment with “the truth as it is in Jesus.”

If we were to call ourselves the Parish of the Epiphany, we would be defining ourselves as people who believe that God walks among us as a human being.  We would be devoting ourselves to the search for Christ in everyone we meet and within ourselves.  It would be a commitment to treating everyone equally regardless of their origin or background.  It would also mean a reverence for nature as a source of God’s message to us.

The Transfiguration of the Lord 6 August

Holy Day

August

An account of Jesus’ transfiguration on the mount is included in each of the first three Gospels, and in each one it serves as an epiphany, a manifestion of the truth that Jesus is not only the messenger of salvation but also the saving message itself. Jesus took Peter, James, and John up a mountain, where they beheld his figure clothed in dazzling glory and his conference with Moses and Elijah. Moses was the servant of God who received the divine covenant and delivered it to Israel; while the prophet Elijah was expected to come again and inaugurate the end of the ages, when Israel would be restored and vindicated in the sight of all the nations. The vision of Jesus conversing with these two figures revealed that he was the third founder of Israel and, as God’s very Son, the fulfillment of all the promises made in the Law and the Prophets. The Transfiguration also foreshadowed the still greater event of resurrection, and it gave a foresight of what salvation and the life of glory would be like. The evangelists all began their accounts of the Transfiguration by focusing on Jesus’ clothing. It was not stripped off him, as it would be at the crucifixion; instead it was almost unbearably enhanced. Saint Paul would pick up on this image in his Second Letter to the Corinthians, where he spoke of the Christian hope in these terms: “While we are in this earthly tent we sigh with anxiety; not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.” Elsewhere he would speak of “putting on Christ” and of “being clothed with Christ.” Salvation, then, will not be a stripping away of what makes us human, but a donning of the vesture of glory; and the vesture of the blessed will be nothing other than the life of the risen Christ himself.

If we were to call ourselves the Parish of the Transfiguration, we would be defining ourselves as people who believe that God is revealed to us in everything around us.  It would be a commitment to bringing out the divine in ourselves and in others.  It would mean that we intend to work to show that the Kingdom of God is already here in our midst and to strengthen that Kingdom every time we encounter it.

If we were to call ourselves the Parish of the Resurrection, we would be defining ourselves as people who believe that there is always hope.  We would be committed to the message that death has no power.  Just as we are baptised into Christ’s death so that we can rise with him into new life, our two parishes will die to make way for the new life of Christ’s eternal message of hope and love here in our communities.

All three of these feasts are, in their own way, about new life or rebirth.  All three would be powerful names which could set us on the road to a future of purpose and mission in our new parish.  All three describe a life of discipleship which should be part of our basic Christian lives.  I hope that this decision will not be an easy one.  It should require prayer and discussion and the guidance of the Holy Spirit.  So I pray:

Holy and Gracious God, be with us as we do our best to discern where you are calling us as a new parish.  Give us your support and your guidance that we may know our part in your purpose here in our communities and how you wish us to show our love for you in our lives.  This we ask through Jesus Christ our Lord.  Amen.