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St. John the Baptist 2015

A New Adventure | Fr. Kevin Hunt


f someone had said to me at Christmas that by things: for example, rules of the road and driving on June I would have left the cathedral in Newcastle the right, how to operate the bank account, which upon Tyne, England, and be beginning a new life comes first when writing the date (day, or month), and and ministry 4,500 miles away—in Vancouver, I variations in liturgical text and practice. Others are would have laughed them out of court. But here I am more profound and complex, and will come only with in my second week at St. James’: a new and unexpected time, patience and reflection: nuances in language chapter in my life, new beginnings, a new adventure. and culture, learning something of the identities and Change gives rise to a whole host of reactions and emovalues of the different ethnic groups whose (at times tions, some of which, I imagine, are being experienced conflicting) stories make Canada what it is today, dishere in the Parish too, with the departure of Fr. Mark covering the ethos of the Diocese and of the Anglican and the arrival of this interim period and this interim Church of Canada, and the way in which the church priest. relates to public life, in comparison and contrast with It has not been easy to say farewell to familiar comthe Church of England. It is very much a journey, full panions and friends, those who have encouraged and of excitement and hope, waiting upon God and dissupported me in the cerning the new things testing times as well as he has in store. ...There is a sense of anticipation and excitement, the good, nor for that This personal journey tinged with a little apprehension: new things to matter to a region where of mine may parallel in discover and learn, new friends to make, new I have been at home for a small way the journey opportunities for ministry and service. some thirty years, so ahead for St. James’ in there is a sense of loss this interim period. We which it will be important for me to acknowledge. I shall need to listen together to one another’s stories, need too to make time in quiet prayer to stand back to give thanks for what has been shared and learned and reflect, to bring before God penitence and sorrow here; we shall need to reflect on and celebrate all that for shortcomings and failings, for any hurts and hinis good in the life of St. James’ in its tradition and in drances I have caused—but also to give heartfelt thanks the present, listening again to the perceptions and for the innumerable joys and blessings which in God’s perspective of members within our community who goodness have come my way. may see things differently from us; we shall need to be At the same time there is a sense of anticipation sensitive to, and again to listen to, the wider communand excitement, tinged with a little apprehension: new ity in which the Parish is set and which we are called to things to discover and learn, new friends to make, serve. Above all we shall need to be still and wait upon new opportunities for ministry and service. Already I God, praying for grace to recognize the signs of the am beginning to learn something of the vibrancy and kingdom already present in the life of the community beauty of this city and its people, and the faith and comaround us, and trusting the Holy Spirit to show us how mitment of the St. James’ community, and have begun St. James’ may in the next generation continue to be a to observe a little of the social challenge and need sign of God’s kingdom, reflecting the life and love of around us. Some things are simply practical, becomGod-with-us in Jesus Christ. ing accustomed to a different way of doing familiar

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The Gate of Heaven | Christine Hatfull “The church is a house with a hundred gates and no two men enter at exactly the same angle.” — G.K. Chesterson


here is a transformative rhythm to the architecture of a church—from narthex to tower—that touches the senses from first sight to last sound. In this sacred space, where deep-lasting spiritual change is an on-going process, my prayer is gratitude. I bring a camera eye with me whenever I enter through its various gates, never failing to marvel at the physical beauty and emotional calm of the building itself. Outside may feel like the valley of the shadow of death but inside is the knowing of sanctuary. To enter formally, through the front doors of St. James’, from the bright light of day on the street corner and into the relative quiet and darkness of the narthex,

is to walk immediately into another realm. The pace slows as our vision adjusts in the subdued light coming through the leaded windowpanes. In fact the whole interior of the church is bathed in the light coming from its many narrow, arched windows. It pulls the viewer out of the contained entrance, to the left, and into the high, open expanse of the nave. This is the main body of the church where the parish congregates out of a desire to know the Word of God, and it is from the centre of this space that the Holy Gospel is proclaimed. At the easternmost end of the nave, across the transept and up the steps to the chancel bar are the sanctuary and altar where parishioners and clergy give offerings and prayers and where all kneel to receive the Eucharist—a statement of belief witnessed and shared. Overhead, the apse is the barrel-vaulted ceiling that rises up over and around the sacred space in a photo: christine hatfull

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constructed embrace of acceptance. It is protective of the altar, the Host, and the rite of communion. There are, surrounding this procession of architectural details, a series of chapels that heighten the intentions of individual worshippers. The Blessed Sacrament Chapel behind the ambulatory and the Lady Chapel to the right of the nave, provide more intimate and quiet places for daily prayers and masses while the Baptistry, to the right of the narthex, is an exquisite setting for the rite of baptism especially on a candlelit Holy Night. And finally, the choir gallery over the west end of the nave is surely a kind of chapel to the choristers and organists whose spiritual offering is music. Under all of this is the crypt, the scene of the action where the work of the parish continues to maintain the edifice and its inhabitants. Currently it is where the guilds and caretakers store their tools and supplies and where local children learn to play classical music; but

it has long been a home for festivals, fellowship, and community service. Lastly, and overhead all of this, is the bell tower that holds an eight-bell carillon and is the very expression of allowance in its purpose. Whether calling the faithful to prayer or ringing out the exultation of a festival day, the sound of bells pealing is an invitation to the moment, an opportunity to let go of worry and experience the feeling of joy. The journey through a church can reveal the meaningful exchange between the physical, material world and the deeply cherished spiritual values at the crux of faith. A more comprehensive exploration of church architecture and the spiritual journey can be found in The Geometry of Love, by Margaret Visser—a transfiguring study of “space, time, mystery and meaning in an ordinary church.� photo: christine hatfull

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A Dance of Mutual Love | Geoffrey Tristram, SSJE


ll of us... are called to share in communities of one kind or another, because we have all been made in the image and likeness of God. And God is community: ‘”The very being of God is community; the Father, Son and Spirit are One in reciprocal self-giving and love.” The theology used to express and explain God’s divine, relational community actually has fascinating implications for our human communities. The Greek word “Perichoresis,” which has been used in the Orthodox tradition to capture the dynamic relationship of love that is God’s very essence, is theologically defined as the “co-indwelling” or “mutual interpenetration” of the three persons of the Trinity. It’s often been understood imaginatively as a kind of divine dance: three persons moving rhythmically and dynamically, distinct and yet united in a shared dance of love. This dynamic dance does not exist independently of our lives, a theological mystery we can simply ponder.

No, Jesus came to invite us into that loving dance of Father, Son, and Spirit. In John 17, Jesus prays: “As you, Father are in me and I am in you may they also be in us.” We are drawn into the dynamic relationship that the members of the Trinity share. “I in them and you in me,” Jesus weaves us together, “that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.” The instruction Jesus leaves us with is quite clear: The more we get drawn into God’s very being and are swept into its dance of love, the more we are called to share that same kind of dance with one another as members of the Body. --From Cowley, 41 (Summer 2015), 8-9. (Publication of the Society of Saint John the Evangelist).

photo: wayne chose

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Windows Lord, how can man preach thy eternal word? He is a brittle, crazy glass; Yet in thy temple thou dost him afford

This glorious and transcendent place,

To be a window, through thy grace. But when thou dost anneal in glass thy story,

Making thy life to shine within

The holy Preacher’s, then the light and glory

More rev’rend grows, and more doth win;

Which else shows waterish, bleak, and thin.

Doctrine and life, colours and light, in one

When they combine and mingle, bring

A strong regard and awe; but speech alone

Doth vanish like a flaring thing,

And in the ear, not conscience, ring. --George Herbert, The Temple (1633)

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Sound Health | PJ Janson


bout 50 years ago, after the Second Vatican Council, a young abbot was appointed as the head of a Benedictine monastery in France. The abbot embraced the church’s vision for spiritual renewal, and changed the internal rule of the abbey by modifying everything a little in keeping with Vatican II. But he had a problem: he could not understand what was happening to the monks. Even though their arduous daily schedule had been relaxed (they used to chant about six hours per day, and one of the changes was eliminating chanting from their schedule), for some reason they were getting more and more fatigued. A succession of physicians were brought in to examine the monks, and a number of remedies were tried—medication, exercise, more rest; they even changed the monks’ traditional vegetarian diet to eating meat and potatoes, but things only got worse. Then, one day in February, a specialist from Paris arrived, who by this time found that two-thirds of the monks were now slumping in their cells like wet dishrags. The Parisian doctor started examining them, and

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because of his research in the effects of sound on the human physiology it did not take him long to arrive at a diagnosis. He began a treatment of re-awakening the monks’ ears and called for daily chanting to be restored. The positive effect was felt almost at once, and about six months later nearly all monks had returned to their normal activities: their prayer, their few hours of sleep, and the legendary Benedictine work schedule. Who was this specialist? And is it really possible that music can transform health? Alfred Tomatis (1920–2001) grew up in a musical family in France. After World War II he studied medicine at the Paris School of Medicine, specializing as an Ear, Nose, and Throat (ENT) physician. His listening therapy has been effective at correcting speech problems such as stuttering, relieving conditions such as tinnitus and chronic insomnia, and reducing the symptoms of ADD, autism, and epilepsy. He posited that one of the main functions of the ear is to charge the nervous system with electrical energy. He discovered that high-frequency sounds stimulate and replenish brain energy, and are in fact essential for


Mary Brown optimum functioning of the cortex. Thus, he viewed the ear as the primary sensory organ affecting the brain, having a profound impact on one’s physical well-being. In his publications Dr. Tomatis speaks highly of Gregorian chant and how it has a remarkable quality of re-charging the nervous system. He notes that chants are rich in high frequencies and that they enable us to perceive the vibration of the soul when it reaches serenity. “If you listen carefully,” he says, “you will notice that it is the beat of a calm heart; the rhythm of a tranquil heartbeat… systole, diastole.” “In other words,” says Dr. Tomatis, “if someone comes to church and has problems to straighten out inside, lead them into a chant of serene and supple respiration and you’ll see their whole cardiac pattern calming. Little by little they will be overcome with a feeling of well-being.” He concludes, “Gregorian chant gives a glimpse of paradise to those who wish it. We are re-integrated into the creation and we sing the glory of the Creator.”

Mary was born in London in 1934, into a whole family of Church of England priests: both grandfathers, two uncles, and her father, who was a naval chaplain for 25 years. She recalls her mother having to move the family constantly and she attended at least six schools before the age of 11. Her granny talked about Tractarian priests of the Oxford Movement such as Pusey; and at a boarding school run by church Sisters in Abingdon, Mary learned of AngloCatholic practices. Mary attended a variety of churches over those years in London, including St. Stephen’s Rochester Row and St. Mary’s near Sloan Square. In 1961, after a year of midwifery training in Bristol and Plymouth, and invited by her sister Maggie (now an active member of St. Hilda’s in Sechelt), Mary immigrated to Canada and began work at the Willow Chest Clinic. A year later she “lucked” into a bursary and completed the last Community Nurses diploma program at UBC, then spent two years working for the Victorian Order of Nurses (VON) in Surrey. Mary then moved on to the Fraser Health Unit where she worked for almost 30 years as a school nurse and licensing officer. Mary and her husband Ian were married at St. James’ by Fr. Hulford 50 years ago. Over the years Mary has been greatly involved in the Parish: as a Trustee, a Board member of St. Luke’s Society, St. James’ Community Services Society (now the Bloom Group), and the Diocesan Anglican Church Women. She has participated in Canterbury Faire, Prayerlink, been a coffee hour volunteer, worked on Cornerstone and PAX, and belongs to the Women’s Guild, Social Justice Group, Pastoral Care Group, Fr. Matthew’s Support Group, and does Front Steps duty once a month. Beyond the Parish, Mary is equally involved in the community. She belongs to the Riverview Horticultural Centre Society which advocates for the preservation of the amazing trees on the Riverview lands. As well she volunteers with the Dogwood Canadian Council of the Blind. In 2011 Mary Brown was inducted into the Order of the Diocese of New Westminster for her selfless work in our Parish over the course of half a century. PAX: St. John the Baptist 2015 | 7

Lift High the Cross! | Paul Stanwood


t every important festival, the crucifer carries our brilliant Ethiopian Cross in procession. But only a few parishioners know about its history, and even fewer have been able to examine it closely. In the early years of the last century, the Reverend John Dobbyn, a Church of England priest, was working as a missionary in the Orange Free State, a province

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of South Africa. He happened upon this remarkable work in a straw-roofed, wattle-and-daub hut of a Bantu tribesman, where it was being used as a cooking utensil. In spite of its soot-blackened appearance, he realized its true value, arranged a purchase, and returned to England with it in about 1920. Fr. Dobbyn died in 1932, and left the “utensil,” now clearly revealed as a Byzantine Cross with numerous engravings and inscriptions, to his widow, who presented it in 1937 to her brother, Fr. Wilberforce Cooper, 6th Rector of St. James’ Church. But how did this remarkable Ethiopian Cross make its way thousands of miles from its origin to South Africa?—An unsolved mystery. This Cross, of bronze, is undoubtedly a genuine piece of Ethiopian art, fashioned by a native craftsman, sometime in the late 1500s or in the early 1600s. The shaft bears an inscription in Ga-ez, an ancient classical Ethiopian liturgical language. The first four lines describe in general terms that the Cross accompanies an unnamed ecclesiastical figure, that the Cross belongs to the furnishings of the church, and that the church, known as the “Covenant of Grace,” may be dedicated to Our Lady. The last three lines of the inscription read: “Do not sin against our Father which is in Heaven so that you be blessed in [?].” The designs inscribed on the Cross are difficult to appreciate without close and careful

inspection. There are thirty-six distinct designs, twenty-two on the obverse side, fourteen on the reverse. The first, on the obverse, is very clear: Christ in prayer, wearing the Crown of Thorns and with a threerayed nimbus, indicating divinity. Christ appears on the Cross below, with the two thieves, the Virgin Mary, St. John the Apostle weeping, and the skull of Adam, inverted to catch Christ’s blood. Other scenes show scriptural events and various figures; the semi-circular base is embossed with roses, symbolic of the Cross. The reverse side shows the four evangelists, as well as other figures, and St. Basil, holding a staff, giving an episcopal blessing. One description of this Processional Cross observes that it is like “a brass sunburst.” Moreover, “the gleaming surface, vibrant with engravings executed in the tradition of Ethiopian art, reveals an intensity of feeling that makes the cold metal glow.” We behold the four arms of the Cross, a quatrefoil spread out

like a full-blown, exotic flower, and the throng of riotous ornaments palpitate with the expectancy of the Resurrection, radiating an atmosphere of joy. Author’s note: I am indebted to an anonymous document of 1961, “The Ethiopian Processional Cross,” in the Parish Archives; and to the article by A.J.B. Humphreys, “An Ethiopian Processional Cross from the Orange Free State,” Africana Notes and News, 27 (December 1987), 299-301. PAX: St. John the Baptist 2015 | 9

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Did You Know? Parish Life at St. James’ IN MEMORIAM In May we heard of the deaths of two individuals with long former connections to St. James’. Gordon Atkinson was the Parish organist for over thirty years, and subsequently played occasionally on a Sunday in the absence of Gerald Harder. Joan Allen, along with her husband Bill and grandson Kyle, was a very active parishioner for many years. We appreciate all of her contributions to the life of our Parish. May Gordon, Joan, and all the faithful departed rest in peace and rise in glory. BAPTISM On the Feast of Pentecost we welcomed Megan Hoverman to God’s family. Megan is relatively new to St. James’ and looks forward to getting to know us all. WELCOME TO OUR NEW INTERIM PRIEST On June 7th we celebrated the Feast of Corpus Christi and welcomed Fr. Kevin Hunt on his first Sunday as Interim Priest at St. James’. Fr. Kevin comes to us with thirty years of experience serving in urban/inner-city parishes in the north of England. His last position was at St. Nicholas Cathedral in Newcastle, and he is wellacquainted with former St. James’ priest, Fr. Stephen Herbert, who works in the neighbouring parish. Fr. Kevin will help us reflect on our Parish as it is now, and envision what it might be in the years ahead. FAREWELLS AND THANK YOUS Jenny Scott, our Parish Youth Support Worker, left at the end of May to return to Pennsylvania. She will lead a group on a trip to Calcutta this summer, and then discern the next steps in her own life journey. We are very grateful for her youth ministry here, and wish her well. Mother Alexis Saunders left in mid-June to move to Prince George, where she will catch up on promised

time with her sons. Mother Alexis did an amazing job as Assistant Priest between January and June this year, prior to the arrival of Fr. Kevin Hunt. We can’t thank her enough for all she has done to provide pastoral care and keep our day to day worship running smoothly over these last months. Fr. Douglas Fenton has left his position as temporary Priest-in-Charge at St. James’ and returned full-time to his job as Executive Archdeacon for our Diocese. We extend our deepest thanks for all his leadership and oversight while we awaited the arrival of Fr. Kevin. This summer two additional parishioners will be moving on from St. James’ and Vancouver. Ian Rocksborough-Smith, a faithful server at the 8:30 am Low Mass, will be moving to Nova Scotia to begin an appointment as faculty member in U.S. History at St. Francis Xavier University in Antigonish, NS. Tracy Russell, an editor for PAX for the last number of years and recent Parish Council Secretary, will be moving to St. Louis, Missouri, to begin a PhD in Historical Theology (focusing in Early Christianity) at Saint Louis University. CHURCH BUILDINGS—WORK IN PROGRESS Consultations continue about the future possible uses of the Rectory. Prior to any decisions, work is being done on the wiring, which dates back an unmentionable number of years! The church itself has had repairs and sealing of the slate roofs. The exterior will be repainted over the summer, and our heritage building will be a bright refurbished beacon in the neighbourhood. BLANKET EXERCISE AND “22 DAYS” To mark the formal end to the work of Canada’s Truth and Reconciliation Commission, St. James’ partnered in hosting two events. The first was a Blanket Exercise, in which participants explored the effects of colonization on Canada’s Aboriginal population. The second was PAX: St. John the Baptist 2015 | 15

Did You Know? Parish Life at St. James’ a ringing of the church bells in memory of Canada’s missing and murdered Aboriginal women on each of the 22 days between the end of the TRC’s work and National Aboriginal Day on June 21. FELLOWSHIP LUNCH In April the Mothers’ Union hosted a Fellowship Lunch and fundraiser. The lunch was followed by a Cake Walk in which the lucky participants won beautiful homemade cakes. Funds raised went to the Mothers’ Union Northern Clergy Families Fund and to the Mothers’ Union Parenting Program. CLOSURE OF YOUNG WOLVES LODGE For twelve years St. James’ has helped support the Coming Home Society’s residential program for atrisk young Aboriginal women from the streets of our community. It was forced to close as of March 31 due to withdrawal of federal funding. However, the Coming Home Society and Urban Native Youth Association continue in partnership and are currently discussing new ways to reach out to Aboriginal youth at-risk. They sponsored a very successful fundraiser/community training opportunity with Dr. Martin Brokenleg on May 27 and will use these funds for new initiatives in the fall. HUMAN SEXUALITY AND THE LIFE OF THE CHRISTIAN COMMUNITY On two Wednesday evenings in May, parishioners met to explore aspects of Human Sexuality and the Life of the Christian Community. The value placed by the Anglican Church on living together in unity, despite our diversity, was embraced by all who participated in these valuable discussions.

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BEATING THE BOUNDS This ancient custom was revived on Sunday, May 24, as parishioners led by Fr. Douglas Fenton walked the boundaries of the Parish. It was a reminder of our solemn commitment to care for all who live and work within our boundaries—young, old, rich, poor, Christian, or those of other or no religion. Those who could not participate prayed for the Parish and gave thanks for its ongoing witness to the Gospel. Update from ACW The St. James’ Branch of Anglican Church Women (one of the first to form in BC of this national organization) has with regret decided to close down. Some of its members will be joining the Women’s Guild instead. They have arranged with Philip Green that he will forward any donations to Save the Children Fund (which are always gratefully received) directly to the Fund on a yearly basis, so that there will be continued support for a school in Kenya. The former ACW members will continue to support the Diocesan ACW by selling the Canadian Churchman Calendars, and taking items left from the Bargain sales that will be suitable for the bales that ACW sends to northern Parishes. Fr. Gardiner’s Birthday Fr. Gordon Gardiner, our Rector from 1966-1989, is celebrating his 94th birthday on July 21.

fr. fenton administering the blessing of holy water photo: sean birch

photo: wayne chose

beating of the bounds photo: wayne chose beating of the bounds photo: wayne chose

baptism photo: wayne chose photo: sean birch

303 East Cordova Street, Vancouver, BC, v6a 1l4 Telephone: 604 685 2532 Fax: 604 685 7605 Email: office@stjames.bc.ca

www.stjames.bc.ca our vision: Discovering the beauty of holiness in our lives and neighbourhood, by living a Christ-centred sacramental life rooted in the Anglo-Catholic tradition. PAX no. 26 © 2015 St. James’ Anglican Church Editorial Panel: Paul Stanwood, Tracy Russell, Joyce Locht Designer & Art Director: Sean Birch Writers: Fr. Kevin Hunt, Geoffrey Tristram, Christine Hatfull, Paul Stanwood, PJ Janson Photography: Sean Birch, Christine Hatfull, Wayne Chose Distribution: Mary Brown PAX is free, but voluntary subscriptions of $10/year are welcome. PAX aims to be financially self-sustaining and therefore donations to support this ministry are greatly appreciated, and may be offered through your envelope (clearly marked PAX ), mailed to the church office, or submitted on the church website with a credit card. The material printed in PAX is produced by members and friends of St. James’ Church in Vancouver, Canada. A theme-based call for submissions is issued two to six weeks prior to each edition in the Sunday church bulletins. All submissions to PAX will receive acknowledgement of reception and be reviewed and edited by the editorial panel. Submissions are reviewed to the extent that they fit the mandate of PAX. All submissions may be edited for length, the maximum being 500 words unless otherwise specified.

Profile for St. James' Anglican Church

Pax jul2015 final no spreads  

Pax jul2015 final no spreads