PAX Michaelmas

Pax Michaelmas 2010

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1 | PAX: MICHAELMAS 2010

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PAX: MICHAELMAS 2010 | 2

The lazy days of summer seem to be a distant memory and we find ourselves caught up in the activities of a “new year” inaugurated by the onset of September. Many of us are adjusting to

the new commitments and routines of this season. Keep-ing a balance between “work” and “life” responsibilities can be challenging.

Such circumstances may encourage us to revisit how we keep an equilibrium in our lives. A rule of life (or “pattern for discipleship”) is a tool — a tradition of the Church — to help us live with equilibrium to the greater glory of God, in the service of Christ, seeking the reign of Christ. At St. James’ we have encouraged one another these past few years to explore this opportunity by examining our life in Christ with a companion and reviewing and renewing our equilibrium, for Christ, through the tool of a rule of life (a booklet is available in the narthex and on our website for further information).

This is also a season of thanksgiving. The first Sunday in October, we observe as the Feast of Dedication and give thanks for the third Church of St. James’ as a house of prayer. We are mindful of our brothers and sisters whose generosity, vision and sacrifice contributed to funding the third building, which was consecrated on Easter Monday, April 18, 1938. We also give thanks for the community of faith which gathers in this place to celebrate the sacraments of the Kingdom. On the following Sunday, we give thanks for the abundance of the harvest of the fruits of the earth. A few weeks later, on All Saints’ Day and at All Souls’, we remember the influence of our brothers and sisters who have followed in the Way of Christ. By their example and God’s grace, we acknowledge their roles in our formation in Christ. The spirit of thanksgiving, that is an Eucharistic heart, assists us to maintain an equilibrium in our lives.

In the midst of all this thanksgiving and self-examina-tion during the Fall, we will be drafting a budget for 2011 and the Stewardship Task-Group will lead a Fall Steward-ship campaign in the Parish. Whatever we say about who we are as a Church, to others and to ourselves, it is the

actual figures of an annual budget which speak most elo-quently about what we believe. A budget is the best “diag-nostic” we have of our values and priorities. A vision state-ment is aspirational; mission objectives describe the focus and the means by which the vision may be attained; but it is the actual figures of a budget which tell us who we are now and what we believe about ourselves, one another, and God. Thus, the annual budget is a profound spiritual tool for a community of faith — inspiring and aspiring — an instrument for discipleship!

Living life with financial equilibrium is a spiritual prac-tice for individuals and communities. A concerted effort was initiated at the beginning of this year to engage the Parish through the document “Abundance and Conver-sion: A narrative budget for 2010”. This journey continues. In September of this year, to meet our operational ex-penses, we exhausted all the money we will have received from regular giving for 2011 and all the interest from our endowment funds. From September onwards, the oper-ations of the Church are being funded by spending from our capital reserves!

We are not yet living with financial equilibrium. Our commitment to do so will be manifest in the 2011 budget. As a community of faith, we are in need of equilibrium (it is both financial and spiritual) if we are to thrive, grow and serve to the glory of God.

Equilibrium in our lives is also attained and experienced through the stability of having planted roots in a place and with a community. This summer Ruth and I travelled with our children, Simeon and Anastasia, to the UK for the first time in three years. The opportunity to have visited with family and friends was very welcome and we give thanks for their support and love. However, we returned home to St. James’ and Vancouver. We are thankful to have been called to live with and serve this community of faith. It is with thanksgiving for all God’s mercies that we are re-solved to be with the people of St. James’ for the long term. We are committed to the unfolding vision and mission of God for St. James’ Parish.

Seeking Equilibrium | Fr. Mark Greenaway-Robbins

Spiritual Values and Sense of Place | Hugh McLean

The heritage plaque recently installed on St. James’ was a long time in the making. St. James’ was “designated” in 1974, making it one of the first

twenty-one buildings to be legally protected in Vancou-ver. When the Heritage Register was adopted in the mid-1980s, the church was given an “A-listing” in recognition of its “primary” significance. Both awards speak to its importance. The latter evaluation was based mainly on its striking appearance, unique style, and its well-known architect. As we look deeper into what makes up heritage values — whether seen from the congregation, the broader community, or beyond — the picture becomes more com-plete.

Heritage plaques are placed on nearly every protected heritage building in Vancouver. The purpose is to edu-cate and inform the public, and is a way for the City to acknowledge an owner’s efforts and commitment to retain and rehabilitate a building. In the case of St. James’, such commitment has been demonstrated recently (see the May Gutteridge Room) and has extended through the life of the congregation (after all, the first church was destroyed by fire, and the second was demolished and redeveloped into what we see today).

Before drafting the plaque text, I knew it would be a challenge, even with the advice of those with a deeper understanding of its history (Jane Turner, Allan Duncan and Paul Stanwood). One paragraph could hardly create a sense of the rich architecture and deep historical trad-itions — never mind the spiritual and cultural sense — of the place. As I revised one draft after another, I began to ponder what the old church (built in 1886) might have meant to the congregation, how different it might have been, how it evolved, and what challenges they faced. I also asked myself what it means spiritually to be part of today’s congregation, particularly in our time of restraint and fiscal challenges, and the association between place and worship.

What struck me was a simple, short reference in Every Good Gift, that the old church was never intended to be

permanent. Father Fiennes-Clinton’s aspiration, going back at least to 1904, was to replace it with a more solid, permanent church. Over many decades, St. James’ has ex-perienced both prosperous and trying times. I sense that when Father Fiennes-Clinton voiced his aspiration, it was a time of prosperity for the congregation; it certainly was a time of growth in Vancouver (that peaked about seven years later).

During the twenty-two years it took to build the “perma-nent” church, however, St. James’ suffered through serious losses, including two significant economic depressions. The first depression, which was felt across Canada, was in 1913, prior to the onset of World War I. In 1914, the city’s population declined by 26,000, as Vancouver said goodbye to men who were leaving to fight in the war. In the years that followed, St. James’ grieved the loss of many who never came home. In 1929, the second depression hit and continued to the mid-1930s. It is truly spectacular that a church of this stature could have been planned and built in the midst of such great loss. This kind of bold, forward thinking and planning surely required the courage and collective strength of the congregation. Today is no differ-ent. Fortitude and resilience are all the more important as we face new challenges, and we must be more creative with what we are given.

The present church, dating back to 1936, has a striking appearance. Its reinforced concrete was a way of express-ing permanence, but even this is not really permanent (as much as we might like to believe it). Formed concrete, cedar wainscoting, and carved stone altars convey strength and contribute to a sense of comfort and a sense of place, or identity; however, it is our shared faith in the crucified and risen Lord that is the permanent foundation of St. James’. Here is the presence and love of God, and Christ in our hearts, in the partaking of prayer, song, procession, and the Holy Mysteries of the sacramental life.

From the plaque:

St. Ja mes’ A nglica n Church

Architect: Adrian Gilbert Scott

The first St. James’ Church (1881) on Alexander Street was to be moved to this property — donated by the CPR — upon the railway’s arrival in 1886. Instead it was destroyed in the city fire, and a larger English country-style church as built to serve the Anglo-Catholic parish. As early as 1904, Fath-er Fiennes-Clinton summarized its shortcomings, stating “wooden buildings are not permanent.” In the 1930s Father Wilberforce Cooper commissioned English architect Ad-rian Gilbert Scott for a new church set between the Parish Hall (1925) and the Clergy House (1927) (Sharp & Thompson Architects). The new building, completed in 1936, is a mod-ern interpretation of 14th c. Gothic style, and was one of the first cast exposed concrete buildings in Vancouver. Many original interior fixtures remain, and it has one of the lar-gest bell arrays in the city, rung three times daily since 1938.

You will find the plaque on the front of the church to the left of the main doors. Parishioners are also invited to examine the new heritage plaques next door, at St. Luke’s Court, and also just beyond, at the ‘Cottage’.


Spiritual Values and Sense of Place | Hugh McLean

The heritage plaque recently installed on St. James’ was a long time in the making. St. James’ was “designated” in 1974, making it one of the first

twenty-one buildings to be legally protected in Vancou-ver. When the Heritage Register was adopted in the mid-1980s, the church was given an “A-listing” in recognition of its “primary” significance. Both awards speak to its importance. The latter evaluation was based mainly on its striking appearance, unique style, and its well-known architect. As we look deeper into what makes up heritage values — whether seen from the congregation, the broader community, or beyond — the picture becomes more com-plete.

Heritage plaques are placed on nearly every protected heritage building in Vancouver. The purpose is to edu-cate and inform the public, and is a way for the City to acknowledge an owner’s efforts and commitment to retain and rehabilitate a building. In the case of St. James’, such commitment has been demonstrated recently (see the May Gutteridge Room) and has extended through the life of the congregation (after all, the first church was destroyed by fire, and the second was demolished and redeveloped into what we see today).

Before drafting the plaque text, I knew it would be a challenge, even with the advice of those with a deeper understanding of its history (Jane Turner, Allan Duncan and Paul Stanwood). One paragraph could hardly create a sense of the rich architecture and deep historical trad-itions — never mind the spiritual and cultural sense — of the place. As I revised one draft after another, I began to ponder what the old church (built in 1886) might have meant to the congregation, how different it might have been, how it evolved, and what challenges they faced. I also asked myself what it means spiritually to be part of today’s congregation, particularly in our time of restraint and fiscal challenges, and the association between place and worship.

What struck me was a simple, short reference in Every Good Gift, that the old church was never intended to be

permanent. Father Fiennes-Clinton’s aspiration, going back at least to 1904, was to replace it with a more solid, permanent church. Over many decades, St. James’ has ex-perienced both prosperous and trying times. I sense that when Father Fiennes-Clinton voiced his aspiration, it was a time of prosperity for the congregation; it certainly was a time of growth in Vancouver (that peaked about seven years later).

During the twenty-two years it took to build the “perma-nent” church, however, St. James’ suffered through serious losses, including two significant economic depressions. The first depression, which was felt across Canada, was in 1913, prior to the onset of World War I. In 1914, the city’s population declined by 26,000, as Vancouver said goodbye to men who were leaving to fight in the war. In the years that followed, St. James’ grieved the loss of many who never came home. In 1929, the second depression hit and continued to the mid-1930s. It is truly spectacular that a church of this stature could have been planned and built in the midst of such great loss. This kind of bold, forward thinking and planning surely required the courage and collective strength of the congregation. Today is no differ-ent. Fortitude and resilience are all the more important as we face new challenges, and we must be more creative with what we are given.

The present church, dating back to 1936, has a striking appearance. Its reinforced concrete was a way of express-ing permanence, but even this is not really permanent (as much as we might like to believe it). Formed concrete, cedar wainscoting, and carved stone altars convey strength and contribute to a sense of comfort and a sense of place, or identity; however, it is our shared faith in the crucified and risen Lord that is the permanent foundation of St. James’. Here is the presence and love of God, and Christ in our hearts, in the partaking of prayer, song, procession, and the Holy Mysteries of the sacramental life.

From the plaque:

St. Ja mes’ A nglica n Church

Architect: Adrian Gilbert Scott

The first St. James’ Church (1881) on Alexander Street was to be moved to this property — donated by the CPR — upon the railway’s arrival in 1886. Instead it was destroyed in the city fire, and a larger English country-style church as built to serve the Anglo-Catholic parish. As early as 1904, Fath-er Fiennes-Clinton summarized its shortcomings, stating “wooden buildings are not permanent.” In the 1930s Father Wilberforce Cooper commissioned English architect Ad-rian Gilbert Scott for a new church set between the Parish Hall (1925) and the Clergy House (1927) (Sharp & Thompson Architects). The new building, completed in 1936, is a mod-ern interpretation of 14th c. Gothic style, and was one of the first cast exposed concrete buildings in Vancouver. Many original interior fixtures remain, and it has one of the lar-gest bell arrays in the city, rung three times daily since 1938.

You will find the plaque on the front of the church to the left of the main doors. Parishioners are also invited to examine the new heritage plaques next door, at St. Luke’s Court, and also just beyond, at the ‘Cottage’.

An original etching by Nicholas Hornyansky (1896–1965) that depicts St. James’, along with a print made from this etching, has been generously given to the Church by the Toronto art collector, William Tenni-son. The etching and print may be seen together — side-by-side — in a single frame, now displayed just outside the Bishops’ Room.

Hornyansky was a painter, engraver, print-maker, and etcher, born in Budapest; he studied in Vienna, Munich, Antwerp and Paris before coming to Can-ada in 1929 and settling in Toronto. He became well-known and widely admired for his etchings and prints, exhibiting his work in many shows in Canada and the United States. He is represented in the Na-tional Gallery of Canada, the Royal Ontario Museum, the University of Toronto Hart House — and now, in St. James’ Anglican Church in Vancouver.

Look at That! | Paul Stanwood


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A Goodly Heritage: The Highchurchmanship of John Keble | Benjamin Amundgaard

We who believe in the Nicene Creed must acknowledge it a high privilege that we belong to the Apostolic Church. (Ke-ble, Tract 4).

The Reverend John Keble is undoubtedly one of the bright lights of the Anglo-Catholic tradition. Keble was a poet and one of the primary forces behind the

religious revival known as the Oxford Movement (along with E.B. Pusey, R.H. Froude and J.H. Newman). His col-lection of verse for the Sundays and feasts of the Church calendar, The Christian Year, went into 109 editions be-tween its publication in 1827 and Keble’s death in 1866. The immediate success of this work helped earn him the Chair of Poetry at Oxford, a position he held for almost a decade. His edition of the works of Richard Hooker, published in 1836, remained influential well into the twentieth century. His contributions to the University and the Church led to the establishment of Keble College, Oxford in 1870. Many of his poems, such as “Evening” (also known as “Sun of my soul, thou Saviour dear”) continue to hold a prominent place in many hymnals.

However, Keble was not primarily a poet, professor, nor the leader of a religious movement. His primary com-mitment was to his office as a parish priest. This role was central to Keble’s identity and the motivation for all of the other work he did. As a priest, Keble believed he was ful-filling an office in an institution which began with Christ’s commission to the original Twelve Apostles. This institu-tion, the Church, possessed and transmitted the sacred treasure of the Gospel from one generation to the next. The priesthood was God’s chosen channel to communicate his sacramental grace to all Christians. The Church had survived wars, persecution, great wealth, extreme poverty, heresy, corruption and reform. Through the grace of God, the protection of the Angels, the prayers of the Saints, the faithful service of the clergy and the quiet obedience of all Christians, the Church would continue until the end of the world. It is this view of the Church and his role in it — not elaborate liturgy, incense, or richly coloured vestments

— that marks the High Churchmanship of John Keble.“To understand John Keble,” says Georgiana Battis-

combe, “he should be seen as a tree rooted in his native soil. And his roots went very deep” (Georgiana Battis-combe, John Keble: A Study in Limitations, 5). John Keble was born April 25, 1792 to the Rev. John and Sarah Keble of Gloucestershire, a high-church family of the nonjur-ing tradition. This tradition instilled in the Keble family a fierce commitment to the traditions of the Church passed down from their forbearers. They were inspired by men like the nonjuring bishop Thomas Ken, who was one of seven bishops jailed by James II for their commitment to the rights and independence of the Church of England (after the revolution, Ken was deprived of his bishopric for refusing to renounce his oath to the same James II as head of the Church). They reverenced King Charles I as a martyr who they believed died in the defence of the true Church. Their devotional life was informed by works like Jeremy Taylor’s Holy Living and Thomas a Kempis’ Imita-tion of Christ. This deep and rich heritage provided spirit-ual nourishment for the young Keble and constructed a framework for how he saw the world around him, a frame-work which was rooted in the life of the Church. These roots never shifted. Until his death in 1866, everything Keble did was informed by the firm conviction that his ultimate loyalty and responsibility was to the One Holy Catholic and Apostolic Church and to its head, Christ.

For Keble, being a Christian meant more than engaging in a personal, one-time conversion experience. Faith was not a private, internal matter between the individual and God, nor a rational assent to logically proven propositions. “Faith was a gift, its source the Holy Spirit acting through the authoritative teaching of the Church, its medium the sacraments of the Church” (Owen Chadwick, The Spirit of the Oxford Movement, 24). Being a Christian required liv-ing a life centred on and ordered around the life and liturgy of the Church. Christianity implied faithful obedience to the Church’s teaching, regardless of the consequences.

Accordingly, one could not rightly interpret and apply


A Goodly Heritage: The Highchurchmanship of John Keble | Benjamin Amundgaard

Holy Scripture outside of the context of the historic insti-tution of the Church. It was not up to each new generation of Christians to approach the Bible anew and work out the doctrines of the faith all over again. Scripture had to be approached from the perspective of the whole Church, and interpreted in light of the deposit of faith which had been handed down through the generations. Moreover, Keble believed there was a profound epistemological link between orthodoxy (right belief) and orthopraxy (right action). “Truth and duty, could we see all, would be re-cognised as perfect unfailing tests of each other” (Keble, Sermons Academic and Occasional, 45). Scripture and the central truths of Christianity could not be fully grasped if one was not also growing in holiness. It was the re-sponsibility of the Church to engender growth in both areas and it was the duty of the Christian to submit to the Church’s authority.

Central to Keble’s conception of the Church was the be-lief that it was both a visible and invisible institution — the two worlds being in constant participation through the life of the Church. As a visible institution, it was made up of all the living baptised as well as the books, buildings, land, and so on. It was the visible institution which gathered for the Sunday morning service, participated in daily prayer, cleaned the vestments, fed the poor, etc. The Bishops and Clergy were the leaders of the visible Church. As an invis-ible institution, the head of the Church was Christ and it included both the living and the dead in Christ. It was the prayers of the invisible Church which upheld the Church in times of trouble.

The invisible Church also included the Angels whose unseen work protects those who bear the mark of Christ. When the visible Church gathered for worship, they were joining the eternal worship of the invisible Church. The height of the union was the Eucharist, where heaven and earth were brought together in the body and blood of Christ while angels and men joined in singing one song of praise to the Incarnate Word of God.It is this cosmic picture of the Church — a Divine institu-

tion that crosses boundaries of life and death, time and space, and heaven and earth — that animated Keble’s work. It was this understanding which he sought to im-press upon the members of his father’s parish (where he served as curate) and later, to the members of his own par-ish at Hursley, where he served as vicar until his death in 1866. To Keble, one’s perception of things made all the dif-ference:

“One man goes about his parish with the ever-present belief, both that he and everyone whom he meets, had the Holy Spirit within him — both he and they by Holy Bap-tism, he also, in a peculiar sense, by Holy Orders. Another, perhaps, no less earnest in work, is mainly taken up with natural and social differences. One goes into a Church, thinks of Isaiah’s vision, says to himself, ‘here is the Lord, sitting on His throne, high and lifted up, and His glory filling the place: here are the angels, hither Christ com-ing in His Sacraments.’ To another the place is nothing mysterious, he thinks only of edification and comfortable prayer.” (Keble, Pentecostal Fear, p 27)

For Keble, the importance of a proper understanding of the Church went beyond the problems and threats which the Church faced in his own day. By teaching Christians to appreciate and value the privilege they have of being members of Christ’s Church, Keble was ensuring that this goodly heritage would be passed down to generations to come. Keble implored the Christians of his day to think about the future:

“Put yourselves in your children’s place, in the place of the next generation of believers. Consider in what way they will desire you to have acted, supposing them to value aright (as you must wish them), the means of communion with CHRIST, and as they will then wish you to have acted now, so act in all matters affecting that inestimable privil-ege” (Keble, Tract 4).


Offering: The Mass & Giving | Fr. Matthew Johnson

Throughout the world’s many religions, the foun-dational function of faith communities is to gather to offer worship to God. Judaism and Christianity, in particular, cannot be under-

stood correctly without understanding this primary pur-pose. We human beings offer worship to God because God, in his own right, merits this response. When the human spirit transcends itself, and seeks contact with its Creator, it worships. In this sense, worship as response to the Cre-ator is one of the most primordial of human activities.

Worship is something that is offered to God. It is a re-lationship-affirming action, undertaken in response to God’s goodness towards us. Thanksgiving for the gift of life, or its blessings, is a common theme of worship.

The most central action of corporate worship for Chris-tians is the Holy Eucharist. Eucharist, from the Greek word εὐχαριστία (eucharistia), means ‘Thanksgiving’. We offer thanksgiving for the gift of life; for God’s goodness towards his creation; for God’s faithfulness towards those who seek him; and for the gift of New Life, which God offers to humankind in and through the life and death of Jesus of Nazareth.

This is different from the idea of worship as something that is there “for Me”: an activity to uplift me spiritually, and to give me a closer experience of God — all of which is true. This reading of worship, as something we offer to God in thanksgiving for his goodness, is an important “way in” to helping us comprehend in a new way the cen-tral place of offering in the liturgy.

In Judaism, as in other Ancient Near Eastern cultures, the Temple was the place of God’s dwelling — a place of

meeting and encountering God through worship, offering, sacrifice, and prayer. Faithful Jews — including Mary and Joseph and Jesus himself — made offerings and sacrifices at the Temple, in thanksgiving to God. Out of their earn-ings, the offerings of observant Jews funded the worship of God at the Temple.

The word “fund” may seem crass at first, in this discus-sion of sacred things. But that is how offerings were mainly used. Someone, somewhere, had to underwrite, or fund the costs of the building, the priesthood, the equipment, and supplies. Today, financial giving to the church serves essentially the same purpose; it funds the infrastructure that makes possible the worship of God in a place that is dedicated for that purpose (note, too, that this giving also funds charitable work).

Many Anglo-Catholics experience our worship primarily as that hour of sacred time each week — in our otherwise manic lives — where we connect with other Christians in a corporate experience that is at once both centring and uplifting. After Mass, over coffee, we might talk to others who were present about the sermon and its relevance to our personal journeys. Or we might reflect on the music and how its beauty moved us, helping us to draw closer to God. This understanding of worship, as something that does something for us and our faith, is true, as far as it goes. But it is also incomplete. The primary idea of wor-ship, as an offering of praise to the Creator, may seem less obvious.

Perhaps we need to revisit and recover the primary pur-pose of worship as “offering.” If we begin with offering as a “way in” to understanding the liturgy, our financial con-

tributions to the church can be seen for what they are: the way by which we make possible the offering of worship to the God who has given us life and every good thing.

During the Mass, look at the offering brought forward during the Eucharistic liturgy — bread and wine and yes, money, offered together. Watch and listen as the celebrant offers the Prayer Over the Gifts; which speaks about our financial gifts, as well as the bread and wine, as an Eucha-ristic (“thanksgiving”) offering to the Lord. In this litur-gical act of offering, the direct relationship between finan-cial giving and our corporate worship becomes clear.

It is a privilege for any of us to contribute toward the wor-ship of God. You might think of it this way: my financial giving underwrites our community’s corporate activity of prayer and Eucharist. My offering is my share in ensuring that worship is offered to my Creator, daily and weekly, in our Church. My personal share in this, through giving, is one of the single most important actions I will undertake in this life.

For 130 years, worship has been offered in a succession of buildings by the community of St. James’ Church. In an era in which contributions are not sufficient to meet the costs of worship and ministry, helping new generations of Anglo-Catholics to perceive the central place of offering — and financial giving — within the Mass, is critical to making worship possible in the present, and for genera-tions yet to come.

PAX: ADVENT 2008 | 11

ASKBEAR!


Dear Bear, We are currently planning a Stewardship campaign for the Fall. Do you have any words of wis-dom for us? —Stewardship Task Group

Dear Stewardship Task Group,If stewardship is about the giving of our time, talent, and treasure, as is often said in the Parish, let me begin with treasure.

Our relationship to money requires constant exam-ination and grace. All money in this life is provision for our baptismal journey and vocation. As I see it, there are three dimensions to “financial steward-ship” at St. James’:

1) Regular giving is our holy offering to the glory of God and the support of the Church. It is this of-fering which makes possible the offering of the Holy Liturgy, which is the source of all our service and sacrifice in Christ.

2) Planned giving is now overseen by the St. James’ Parish Foundation and will be more fully resourced and promoted by the Foundation in the coming year. Generous bequests given a few decades ago signifi-cantly support the current operations of the Parish.

3) Revenue creation opportunities are being identi-fied in the Parish. Many parishioners now recognize that there are unrealized opportunities to explore.

Another area for potential is the donation of time and talent. The Parish Visitation last Fall reinvigor-ated this process, but more opportunities abound for parishioners to encourage one another and to donate their time and talent to the glory of God, and in the service of Christ, through St. James’.

— BearBear is the first resident canine at St. James’ Rectory. As a member of the Greenaway-Robbins and parish family, he is privy to many and varied meetings, conversations, and gatherings. Though usually silent, in this column he offers his perspective on parish life.


As individuals, and as a faith community, we encounter peaks and valleys — changes of fortune in our journeys. In seasons of your heart, Macrina Wiederkehr of-fers prayers, poems, and reflections intended to serve as a companion as we “walk with God through the seasons of [the] heart.”

Discernment, notes Rosemary Dougherty in discern-ment: a path to spiritual awakening, is a way of living and a habit that assists us in being both con-soled and opened to new possibilities as we cross dif-ficult or unfamiliar terrain.

In these difficult times, inspiration and a creative spark may be readily found in our bountiful literary and cine-matic heritage. Novels, plays, and films are drawn upon to bring understanding to key phrases from the Apostles’ Creed in David S. Cunningham’s reading is believ-ing: the christian faith through literature and film.

All these books, and more, may be borrowed from the parish library.

Book Notes from the Holy Faith Library | Tim Firth

At St. James’ we are rich in our heritage, in our buildings and in our liturgical splendour (vest-ments, ‘holy hardware’, and music), but we are not rich in a monetary sense. We are far from

living within our means. We do not have financial equi-librium yet — though we are working hard to reach it. In order to have spiritual health, and peace of mind, we must achieve this fiscal balance and be responsible.

We are blessed and cursed by having investment funds. We are “blessed” in that former parishioners had the fore-sight and love of St. James’ to leave significant sums of money to the church — and we wouldn’t have survived without them. We are “cursed” in that some parishioners hold the views that because we have these funds, there is no need to give more, and there should be no restrictions on spending the funds. I believe that the benefactors of days gone by gave to St. James’ so that the richness of this church could continue for generations to come. We have to show responsibility to them and ourselves by refusing

to draw on capital and committing to living from a per-centage of its income. We must recognize that once we erode the capital, it cannot be replaced.

Just as we have to have fiscal discipline in our personal lives, so we should in the life of St. James’.

We have to be responsible today. This means giving regu-larly and giving as much as we are able. In recognition that everything comes from God, we should be ready to give back to Him — with thanksgiving — our time, talent and treasure. We have an expensive infrastructure to maintain and a rich heritage to uphold. As we are called to be faith-ful to our tradition and true to those who went before, it is an honour and responsibility of ours to make it part of our Christian lives to provide for these.

And in the future, by Planned Giving, let us join those faithful benefactors who remembered the church in their wills. Surely we want to help, so that the richness of St. James’ can continue for generations to come.

Dollars and $ense | Angela Van Luven Living within our means = Financial equilibrium = Spiritual health. (Stewardship Meeting September 15, 2010)


On May 9, 2010, St. James’ parishioner Doug Ibbott began the first leg of his cycling jour-ney from Burnaby to Istanbul. In almost five months, he has already cycled over 8,000 km.

Doug plans to return to Burnaby in October and to begin the second leg of the journey in 2011.

The purpose of this adventure is to raise funds for Hope International, a highly respected New Westminster char-ity, and to create awareness about the need for fresh water in Ethiopian villages where young girls often spend their whole day walking to & from sources of fresh water, & thus are unable to attend school. Doug hopes to raise $50,000 to help build a clean water system for residents of a vil-lage in the Bonke District of southern Ethiopia. He is very grateful for the gifts and prayers of the people of St. James’. We pick up with him after cycling Canada and Holland.

Wednesday, August 25, 2010Cycling Germany was a remarkable experience, follow-ing the river at times and then disappearing into corn and wheat fields over winding country roads barely used by car traffic. We had to dodge more tractors than any-thing else, but for the most part, we had the roads and pathways to ourselves. Often, we would veer into cool wooded trails and end up back beside the river to be re-acquainted with our old friend, the Danube. Before Aus-tria, hills began to grow around us and each river bend seemed to produce another castle perched high above the river. Some of these fortresses go back to the days of the Ottoman invasion hundreds of years ago.

Lynda has returned to Canada. As I leave for Eastern Europe, I must admit some mild anxiety over the lack of conveniences I expect will be available to me, but each stage, be they provinces of Canada or countries in Europe, has its own unique experiences to offer. I am a person of faith and am grateful for the protection I’ve received thus far. My prayers will include safety for the next portion and that I will be enriched as much as I have been for the last stages I’ve been able to complete.

I’m leaving Langenzendorf, Austria (an eastern suburb of Vienna) tomorrow for Bratislava and will travel back and forth a little between Hungary and Slovakia, nego-tiating a route between the two countries on either side

of the Danube. I believe it’s called the Dunav in Hun-gary and Duna in Slövakia. It’s been the Donau from Donaueschingen, Germany, where I encountered it as a little stream. It even disappeared underground for a few kilometers. Now it’s a wide, wide river used for hydro-electric power and shipping (each dam includes canals and locks).

Friday, September 3, 2010I’m currently in Budapest, close to one of the most

beautiful Basilicas in Hungary. En route, I took a ferry to an island called Szentendrei Sziget where I encountered a shepherd near the roadside. He asked me for a drink and, as I had a spare Fanta in my pannier, I was happy to oblige. The sheep were an old breed, I think, with horns and a shaggier coat than the ones we know at home. The shepherd’s name was Zolten and he was dressed in garb one might imagine being worn centuries ago – except for the gumboots. As we attempted to communicate, one sheep got a little too close to the road and he excused himself to rein in the wayward animal (a very alert shep-herd!). I was quite taken by this encounter and he gave me permission to take his photograph which I will post when I get back.

Tuesday, September 7, 2010I have many recollections of Budapest as I ride south with the Danube. Its history is as rich as its beauty. I recall a visit to the national Modern Art Gallery to see an exhibit on post-socialist Hungary, which evoked some serious existential angst. Dismal black and white representa-tions, accompanied by a grating electronic soundscape, challenged my sanity but there was one video loop of seniors doing old army exercises together which helped to reclaim a mild sense of well being, enough to get out of the museum.

As I approached the border of Slovakia, I referred to my cycling guide, published in 2006, which said to expect grim-faced border guards at the passport check-in. There were no guards and no passport office but rather grass growing between cracks in the parking lot and rusting border gates.

So much history, so much change, like the endless flow of the Danube.

Read more at: www.dougsride.net

Dougs’ Ride | compiled by Jan and Brian Strehler


A Prayer Path Around St. James’ | Diane Jones

I. Start at the Baptistry, where our Christian journey begins. Read: Luke 3:21- 22 “Baptism of Jesus”Ponder: A voice from Heaven, “You are my Son, the Be-loved...”Pray: May we keep our baptismal promises.

II. Visit the Lady Chapel, and light a votive candle.Read: Luke 1:26-37Ponder: Mary said, “Here am I, the servant of the Lord.”Pray: Hail Mary, pray for us now and at the hour of our death.

III. Stop at the columbarium.Read: John 6:35-40Ponder: All who believe may have eternal life, and I will raise them up on the last day.Pray: Lord, remember me when you come into your king-dom.

IV. Enter the Chapel of the Blessed Sacrament.Read: 1 Corinthians 10:14-17Ponder: We who are many are one body, for we all par-take of the one bread.Pray: May we be made worthy of the promises of Christ.

V. Examine the children’s corner.Read: Mark 10:13-16Ponder: He took them up in his arms, laid his hands on them, and blessed them.Pray: May our children grow in wisdom and in years.

VI. Notice the pulpit.Read: Acts 10:34-43 Ponder: He commanded us to preach to the people.Pray: May those who preach here be faithful witnesses to the truth of the Gospel.

VII. Look up at the organ pipes, then at the choir loft, and at the piano.Read: Psalm 150Ponder: Praise God in his sanctuary!Pray: May our hymns of praise always be to the greater glory of God.

VIII. Find the two confessionals.Read: 1 John 1:5-10 Ponder: If we say we have no sin, we deceive ourselves.Pray: Forgive us our sins as we forgive those who sin against us.

IX. Sit in the sacred circle.Read: Psalm 34Ponder: The angel of the Lord encamps around those who fear him.Pray: May the words of my mouth and the meditations of my heart be acceptable, O Lord.

X. Think about the pews.Read: 1 Peter 2:9-10 Ponder: Once you were not a people, but now you are God’s people.Pray: May we hear and understand the word of God, and be doers of God’s will.

XI. Face the High Altar.Read: Revelation 1:1-20 Ponder: “I am Alpha and Omega,” says the Lord God, who is and who was and who is to come.Pray: May we worship God in Spirit and in Truth.

XII. At the door, dip your fingers in holy water and bless yourself.Read: Ephesians 6:1-24ponder: Peace be to the whole community, and love with faith, from God.pray: Let us love the Lord our God with all our heart, soul, mind and strength, and our neighbour as ourselves.

Amen.

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In April & May, the Mothers’ Union held a national campaign, “Make a Mother’s Day”, which was an outstanding success across the country. In total, we raised $6,000 for the Overseas Development Fund.

The Diocese of Nova Scotia raised almost $3,000; New Westminster raised $2,500; and individuals from the Dio-cese of BC and Niagara raised more than $500. St. James’ alone raised $1,843, including four bicycles purchased by the Outreach Committee at $185 each. Other gifts included two chalk/blackboards, two copies of Empower a Par-ent, five copies of Mother Hen & Chicken Little, six Vegetable Patches, five birthing kits and four latrine & hand-washing stations.

The “Make a Mother’s Day” campaign began in the UK and Ireland three years ago and is built around a collection of ethical and extremely helpful gifts. We have equipped community birthing attendants and the Mothers’ Union

workers who train them in Central Zambia with £26,000 of training and resources, including birthing kits; we have given 1,915 chalkboards to literacy circles in Sudan, Malawi and Burundi (over 44,500 women and men have become literate through our workers); we have contributed to the family life program in Uganda, getting families out of long-term poverty with Vegetable Patch gifts and Chicken Poultry Projects; and we have built 417 latrine and hand washing stations from local materials in Uganda.

A Bugandan man reported, “Before, I didn’t know how to use local resources like animal manure to fertilize my garden. Now I am very proud of my garden and my food production. And now I am sure I’ve built a good founda-tion for my children.”

Thank you so much to every one of you who participated in this campaign.

A Great Response: “Make a Mother’s Day” | Celia Dodds


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THANK YOU! A heart felt thank you goes out to Fr. Michael Forshaw who, with diligence and a kind heart, took charge of the sacra-mental and pastoral ministries of St. James’ Church while the Rector and his family were on vacation for the month of July. We deeply appreciate all he did for us, and all he con-tinues to faithfully do as Honorary Assistant & Sacristan at St. James’.

CONGRATULATIONS! Former St. James’ Curate and Associate Priest, Fr. Clarence Wing On Lee, married his long-time part-ner, Mr. David Colin Todd, on August 7 at St. Hilda’s By-the-Sea Anglican Church in Se-chelt, where Fr. Lee is the Incumbent.

SUMMER RETREAT: On August 18 the clergy, wardens, trustees and staff, plus other special invitees, gathered at the home of Paul and Dorothy Stanwood for a working retreat. The theme of the day was ‘Membership, Leader-ship and Stewardship’. Fr. Mark led the group through a series of reflections, discussions, and exercises to explore these topics as they relate to our life at St. James’. It was a won-derful opportunity for those most directly re-sponsible, in all their varied capacities, for the on-going operations of the church to come together as a group to share their thoughts and experiences. The pleasant surroundings of the Stanwoods’ garden, the food and drink shared, and the congenial company made it a very pleasant working day indeed!

BENEDICTINES: Former parishioner Fr. Shane Bengry was authorised, by his Bishop Jim Njegovan, to form a new community of Benedictines in the Diocese of Brandon. The community — in association with our very own Community of St. Michael — was named after St. James & John. The patronage of St. James was requested, in part, as a thank-you to the parish of St. James in recognition of the con-tributions the parish has made in the founding the Order of Benedictine Canons (OSBCn).

NEW TAIZÉ SERVICE: On Sunday, September 12, at 5 pm, the young adults of St. James’ led the first of an on-going series of Taizé servi-ces. About forty people of all ages attended this beautiful, contemplative offering of wor-ship. A special thank you goes to everyone who participated in the planning leading up to this event. Taizé services will continue to take place on the second Sunday of the month at 5 pm in the Blessed Sacrament Chapel.

WELCOME! On Sunday evening, Septem-ber 12, David and Maggi Creese became the proud parents of baby Mary Isobel. Not long after, Naomi and Shawn-Paul Wilson welcomed their son! We rejoice at their safe arrivals and extend a loving welcome to our newest parishioners.

MINISTRY OF WELCOME: On Sunday, September 19, the heads and members of all seven of our ‘welcome ministries’ at St. James’ enjoyed lunch together in the Parish Hall. Over the meal, they discussed the idea of having these separate groups work under the umbrella of one all-encompassing min-istry of welcome at St. James’, sharing a uni-fied vision and purpose. ‘Welcome’ includes greeting people at the door, helping them feel comfortable during our worship services, in-viting those from the local community to join us, following up with visitors and newcomers, providing coffee hour refreshments and an annual newcomers’ dinner, and taking care of this building where we invite people to come for worship and fellowship. We thank all who faithfully offer these ministries throughout the year, and appreciate their attendance at the luncheon and their contributions toward strengthening our ministry of welcome at St. James’.

AWARDED: Congratulations to Pamela Jea-cocke and Dr. John Conway who are newly appointed members of the Order of the Dio-cese of New Westminster. Bishop Michael

Ingham will be presenting their insignias at a special service at Christ Church Cathedral on Sunday, November 7, 2010 at 4 pm. Arch-bishop and Metropolitan John Privett will be preaching.

KUDOS! The St. James Music Academy Choir was the only featured recipient/act of the “TELUS Celebration of Giving” on Septem-ber 30th, 2010 — and they were a sight and sound to behold! Many people were moved to tears as they performed. They sang two songs harmoniously and perfectly to the very last note! Kudos to the wondrous SJMA: KathyWalker, Chris Loh and Choir staff!

OUTREACH GROUP’S HOPE PROJECT:Thanks to a generous bequest from Joan Rob-erts, the Outreach Group was able to provide support to a group of 40 orphaned and vul-nerable children in Addis Ababa, Ethiopia though HOPE International Development Agency. Since receiving the donation, the chil-dren’s health and educational opportunities have improved as they have been provided with medical support, access to tutoring and library support, educational and recreational materials (like exercise books and pencils, games and shoes) as well as counseling and support for the children and their caretakers/guardians.

DEDICATION SUNDAY: On October 3, 2010, we celebrated the dedication day of the build-ing of St.James’ Anglican Church. We also blessed our heritage plaque and the etching and print of St. James’ Church by Nicholas Hornyansky.

STAY IN TOUCHHave you befriended St. James’ on Facebook? Followed us on Twitter? Signed up for email broadcasts? Keep up with ‘what’s up’ by visit-ing: stjames.bc.ca on the internet.

Did You Know? Parish Life at St. James’

303 East Cordova Street, Vancouver, BC, v6a 1l4Telephone: 604 685 2532 Email: [email protected]

www.stjames.bc.ca

our vision: Discovering the beauty of holiness in our lives and neighbourhood, by living a Christ-centred sac-ramental life rooted in the Anglo-Catholic tradition.

pax no. 8 © 2010 St. James’ Anglican Church Editorial Panel: JenAmundgaard, Paul Stanwood, Mo. Jessica Schaap (on leave) Designer & Art Director: Fr. Shane Bengry Writers: Fr. Mark Greenaway-Robbins, Hugh McLean, Paul Stanwood, Benjamin Amundgaard, Fr. Matthew Johnson, Bear, Tim Firth, Doug Ibbott, Diane Jones, Celia Dodds and Angela Van Luven Photography: Chris Loh, Dallas Bittle, Tanya North-cott, Betty Carlson and Elaine Jan. Distribution: Mary Brown Archivist: Jane Turner

pax is free, but voluntary subscriptions of $10/year are welcome. pax aims to be financially self-sustaining and therefore donations to sup-port this ministry are greatly appreciated, and may be offered through your envelope (clearly marked pax) or mailed to the church office. The material printed in pax is produced by members and friends of St. James’ Church in Vancouver, Canada. A theme-based call for submis-sions is issued six weeks prior to each edition in the Sunday church bulletins. All submissions to pax will receive acknowledgement of re-ception and be reviewed and edited by an editorial panel made up of the managing editor of pax, a Warden, a member of the clergy, and one additional parishioner. 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.

WORSHIP & EVENTS:

October 29: Women’s Guild Bargain Sale

October 30: Heart of the City open house (lecture, church tour, concert by Gerald Harder, Ruth Green-away-Robbins, and surprise guest)

November 1: All Saints’ Day High Mass and com-munity potluck dinner

November 2: All Souls’ Day High Mass

November 27: Advent Quiet Day

An Invitation...While pax is yet young (this is the eighth issue we’ve printed), it is time for pax to become self-sustaining. Up to this point, we have welcomed yearly subscrip-tions of $10 for four issues. We are committed to keeping pax free for those who might benefit from reading it (especially newcomers, our neighbours, and the housebound). Unfortunately, though, this year we have received a total of only $50 in subscriptions (i.e. only five people have paid for their subscriptions).

Thus, pax is seeking voluntary subscription amounts, both small and large. One might even think in terms of funding the production of an entire issue (around $300), or even an entire year, so that together we can continue to make pax available to the whole.

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Documents

PAX Michaelmas