DOCSLIB.ORG

And 'Church Trimmers': the Liturgical Legacy of Restoration Anglicanism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
And 'Church Trimmers': the Liturgical Legacy of Restoration Anglicanism View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Digital Commons @ Butler University Butler University Digital Commons @ Butler University Scholarship and Professional Work - LAS College of Liberal Arts & Sciences 1995 'Conformists' and 'Church Trimmers': the Liturgical Legacy of Restoration Anglicanism John D. Ramsbottom Butler University, [email protected] Follow this and additional works at: https://digitalcommons.butler.edu/facsch_papers Part of the European History Commons, and the Political History Commons Recommended Citation Ramsbottom, John D., "'Conformists' and 'Church Trimmers': the Liturgical Legacy of Restoration Anglicanism" Anglican and Episcopal History / (1995): 17-36. Available at https://digitalcommons.butler.edu/facsch_papers/714 This Article is brought to you for free and open access by the College of Liberal Arts & Sciences at Digital Commons @ Butler University. It has been accepted for inclusion in Scholarship and Professional Work - LAS by an authorized administrator of Digital Commons @ Butler University. For more information, please contact [email protected]. "Conformists" and "Church Trimmers": The Liturgical Legacy of Restoration Anglicanism by JohnD. Ramsbottom attentionpaid to religion in recent accounts of Restoration The England has had the refreshingresult of adding complexityto the traditionallyone-dimensional image of the established Church in this period. No longer is "Anglicanism"seen as synonymouswith the reactionarycreed of countrygentlemen. Further research has even revealed fissuresin their apparently monolithic opposition to dissent.1Historians have also scrutinizedthe church's devotional life, discerninga wide spectrum of styles and customs. As one observer has summarizedit, "the religiousexperience of the vast majoritywho were nominallyAnglicans was hardly uniform."2Many parish con- gregationswere mixed- they comprised "partial conformists,"who attendedweekly servicesbut who also participatedin a range of other activities,some of them illegal.3 In addition to the diversityof lay opinion in the parishes, bishops faced the fact that many clergymen JonathanBarry, "The Politics of Religion in Restoration Bristol," and Newton E. Key, "Comprehensionandthe Breakdown ofConsensus inRestoration Herefordshire," bothin ThePolitics ofReligion inRestoration England, ed. Tim Harris, Paul Seaward and Mark Goldie, (London,1990); Tim Harris, "Was the Tory Reaction Popular? Attitudes ofLondoners towards thePersecution ofDissent, 1681-6," London Journal 13, 2 (1988),106-120. In fact, the latest studyof the Cavalier Parliament locates the most vociferous supporters ofthe church's ec- clesiasticalmonopoly among a small circle of courtiers rather than among "Anglican" back- benchers.The Commons were ambivalent about the persecution ofdissent, and in the coun- trysidethe new penal statutes were often enforced only half-heartedly. P.Seaward, The Cavalier Parliamentandthe Reconstruction ofthe Old Regime, 1661-1667 (Cambridge, England, 1988), chap.7, esp. 163; Anthony Fletcher, "The Enforcement ofthe Conventicle Acts, 1664-1679," inPersecution andToleration, ed.W. J. Shiels, Studies in Church History, 21(London, 1984), 235-46. TimHarris, review of John Spurr, Restoration Church, American Historical Revew 97, 5 (December1992), 1519. 3JohnSpurr summarizes the evidence in The Restoration Church of England, 1646-1689 (NewHaven, 1991), 198-201. See also Donald A. Spaeth, "Common Prayer? Popular observance [AnglicanandEpiscopal History, 1995, vol. LXIX, no. 1] ®1995by the Historical Society ofthe Episcopal Church. All rights reserved. 17 This content downloaded from 159.242.192.186 on Thu, 17 Sep 2015 20:04:05 UTC All use subject to JSTOR Terms and Conditions 18 ANGLICAN AND EPISCOPAL HISTORY themselves had misgivingsabout the restored liturgy.A significant number who had served under the Cromwellian regime remained in their cures after 1662.4 Historians frequentlycite the deliberate moderation of Richard Kidder, vicar of St. Helen's Bishopsgate and later a bishop, who chose to administercommunion to parishioners who refused to kneel rather than "sending them to the Non- conformists."The incumbentof the notoriousPuritan enclave of Ban- bury followed the same custom.5 Given the persistentdifficulty of enforcinguniformity one might question whether the parish churches shared any common identity, at least in practical terms.The present studyargues thatthis apparent inabilityto regulate clerical conformityand lay devotion provoked an unexpectedly strong reaction in the church after 1680. Follow- ing the Exclusion Crisis, a new breed of less accommodatingprelates soughtto reaffirmthe distinctivefeatures of Anglicanismby rejecting any compromise with what theyviewed as nonconformity.With the growthof this"sacramentalist" movement, the reign ofJames II takes on additional significance as a milestone in the development of Anglican worship. The Glorious Revolution is commonly seen as ofthe Anglican liturgy inRestoration Wiltshire," inParish, Church and People, Local Studies inLay Religion, 1350-1750, ed. S. J.Wright (London, 1988), 125-51; Claire Cross, Church andPeople, 1450-1660: The Triumph ofthe Laity in the English Church (Atlantic Highlands, NewJersey, 1976), 229-31. Compare John D. Ramsbottom,"Presbyterians and'Partial Con- formity'inthe Restoration Church of England," Journal ofEcclesiastical History 43, 2 (April 1992),249-70. 4I. M. Greenfirst stressed the persistence ofCommonwealth clergy after 1662. (The Reestablishmentofthe Church ofEngland, 1660-1663, [Oxford, 1978]). Spurr has added fur- therparticulars (Restoration Church, 42-49, 184-90). Ralph Josselin, minister ofEarl's Colne, isoften cited as anexample ofa Commonwealthconformist whoconsistently escaped punish- mentunder the new regime. 5Spurr,Restoration Church, 207; Tim Harris, London Crowds in the Reign of Charles 11 (Cambridge,England, 1987, 68. According tothe churchwarden atBanbury, the minister wasguilty of several offenses, including not wearing the surplice and "suffering those who pleaseto be admitted tothe Receving ofthe holy Communion (sitting- a pretended custome)." Churchwardens'Presentments inthe Oxfordshire Peculiars ofDorchester, Thame, and Ban- bury,Oxfordshire Record Society Series, vol. 10 (1928), 218-21. 1 owe this reference toDr. BartBlankenfeld. Arecent survey ofthe situation inthe Southwest finds that "Puritan devia- tionsfrom Anglican norms inperforming theliturgy remained asprevalent within the Church afterthe Civil War as before." Jonathan Barry, "The Seventeenth andEighteenth Centuries" in TheChurch in Devon and Cornwall, ed. NicholasOrme (Exeter, England, 1991), 89. This content downloaded from 159.242.192.186 on Thu, 17 Sep 2015 20:04:05 UTC All use subject to JSTOR Terms and Conditions RESTORATION ANGLICANISM 19 a defense of the Protestantreligion against the threat of a Catholic monarch- which it was - but it also marked the failure of an alter- native vision of the established church itself. I Clerical nonconformityin the Restorationchurch had at least two related aspects. On the one hand, hundreds of ministerswho had served under the Cromwellian regime retained theirbenefices after 1662. Such men mightrightly be suspected of entertainingreserva- tions about the restoredliturgy yet, as in the oft-notedcase of Ralph Josselin,might never be effectivelysilenced.6 But the persistence of "Commonwealth conformists"into the new era was only part of the problem.Hand in hand withthe vagariesof some clergywent a strain oflay independence thathad onlybeen exacerbated by the civilwars. In attemptingto bringboth order and pietyto theirdioceses, Restora- tionbishops faced an unenviable task. They were obliged to negotiate among differentfactions within the local community,heeding not only the "loyal Anglicans" but also lay-people who occupied the margins of parish life, at least in terms of conformity. The number of "Commonwealth conformists"varied sharplyfrom one region to another.7I. M. Green, who coined the term,originally calculated that theycomprised between 45% and 50% of the Win- chester and Canterburyclergy by 1663. In Bath and Wells diocese, despite the hostilityof the restoredbishop, William Piers, the figure approached one in five. In the diocese of Chichester, however, the proportionof parish livingsoccupied by men who had served under 8 Cromwell amounted to only 13% in 1663-4. 6Spurr,Restoration Church , 188-89. 7Green,The Reestablishment ofthe Church of England, 1660-1663 (Oxford, 1978), 224. Comparethe figure quoted by Spurr for Warwickshire andDevon, 46% and 62% respec- tively(Restoration Church, 46). But information isnot available concerning the disposition ofevery benefice during this period, and since a changeof incumbent was more likely to berecorded than mere continuity, thefigures we possess probably overstate the degree of turnover.Nor should clergy who merely attended university under the Puritans necessarily be included,as theywere by Green. JohnRamsbottom, "Puritan Dissenters and English Churches, 1630-1690" (Ph.D. diss., YaleUniversity, 1987), 101-3. This content downloaded from 159.242.192.186 on Thu, 17 Sep 2015 20:04:05 UTC All use subject to JSTOR Terms and Conditions 20 ANGLICAN AND EPISCOPAL HISTORY Some holdovers from Commonwealth days were unrepentant Puritans. One of the most conspicuous offenderswas Robert Jago, vicar of Wendron and Helston in Cornwall frombefore the Restora- tion, who was prosecuted by the bishop in 1664. Jago had made
Load more

Recommended publications
  • Mary, Blessed Virgin and World Mother John F
    Winter 2010 Mary, Blessed Virgin and World Mother John F. Nash Summary not support the self-concept to which modern women aspire.1 his article examines the enigmatic figure Tof Mary, the mother of Jesus, in scripture, Esotericists also seem reluctant to discuss religious devotion and doctrine, and modern Mary. Of the 83 articles published in the first esoteric teachings. Medieval Christianity built four volumes of The Esoteric Quarterly, no the “Blessed Virgin,” pure in body and soul, more than two have been related, even indi- into a model of dutiful self-sacrifice and de- rectly, to this subject. Perhaps fearful of being clared her to be the “Mother of God.” Reac- relegated to the path of aspiration, esoteric stu- tion to the “cult of Mary” called her status into dents distance themselves from topics associ- question during and after the Reformation, but ated too closely with Christianity. Esoteric Mary’s exalted position continues to be af- teachers eagerly discuss the Jewish Shekinah, firmed in the Eastern Orthodox, Roman Catho- the Gnostic Sophia, and the Tara of Mahayana lic and Anglican traditions. Buddhism. But they rarely mention Mary, giv- ing the impression that the subject lies below Esotericists—those who do not ignore Mary the level of useful discourse. Meanwhile Mary altogether—also differ in their estimates. stubbornly refuses to go away. She continues However, Mary’s strongest supporters view to occupy a most conspicuous position in her as a manifestation of the World Mother, western spirituality. exalted not just through her association with Christ but in her own right.
    [Show full text]
  • This Month at Country Manor: St. Patrick's Day Celebration March
    March 2020 Country Manor Memory Care Name of your community * Address * Phone number * Fax number * Other information This Month at Country Manor: Celebrating March St. Patrick’s Day Irish American Heritage Month Celebration Women’s History Month March Birthday Party March 12 Movie & Popcorn March 6th & 20th St. Patrick’s Day March 17 Support Group March 23rd March 17th at 12pm The Fabulous Ones March 24th Please join us at noon Make Stress Balls for Corned Beef & Cabbage with March 31st a party at 2pm with music! March 2020 Mirthful Medicine Istanbul Not Constantinople March was declared International On March 28, 1930, the city of Constantinople, Mirth Month by self-proclaimed Turkey, changed its name to Istanbul, a “jollytologist” Allen Klein. Klein’s change famously celebrated by the Four interest in the healing power of Lads in their 1953 novelty song “Istanbul mirth came in 1974 when his young (Not Constantinople),” a song that enjoyed a wife died of liver disease. Despite resurgence in 1990 thanks to a cover by the her deteriorating health, Klein’s wife band They Might Be Giants. Why did Turkey kept her sense of humor to the end. She inspired change the name of its most important city? Klein to give up his career in the theater and In AD 330, the city, then called Byzantium, was become a crusader for the stress-relieving the world’s hub of culture and trade. Emperor benefits of humor. Constantine declared the city the capital of the Eastern Roman Empire and changed its name Whether facing sicknesses or enduring other to Constantinople.
    [Show full text]
  • Liturgical Calendar for the Ordinariate of Our Lady of Walsingham
    Liturgical Calendar for the Ordinariate of Our Lady of Walsingham Temporale The date of Easter being moveable, Sundays marked * are not needed in every annual cycle. Advent First Sunday of Advent Second Sunday of Advent Third Sunday of Advent From 17 December (O Sapientia) begin the eight days of prayer before Christmas Day Fourth Sunday of Advent Christmas Eve Christmas THE NATIVITY OF THE LORD (Christmas) Sunday within the Octave of the Nativity: The Holy Family of Jesus, Mary and Joseph (if there is no Sunday, 30 December) THE OCTAVE DAY OF CHRISTMAS: SOLEMNITY OF MARY, THE HOLY MOTHER OF GOD *Second Sunday after Christmas Epiphany THE EPIPHANY OF THE LORD (The Manifestation of Christ to the Gentiles) – (6 January or, as permitted or required by authority, the Sunday between 2 and 8 January) The Baptism of the Lord - Sunday after Epiphany (or, if the Epiphany is celebrated on Sunday 7 or 8 January, on Monday 8 or 9 January) Time after Epiphany Time after Epiphany begins usually with Monday of Week 1 on the day following the Baptism of the Lord. For the weekdays following the Baptism of the Lord, the propers for the Week after Epiphany (Week 1) are used. Even when the Baptism of the Lord is transferred to the Monday, the Sunday after the Baptism of the Lord is observed as the Second Sunday after Epiphany. For the purposes of the lectionary, this is Sunday 2 in Ordinary Time and the Sundays thereafter Sundays 3, 4, 5 &c. until Lent begins. Second Sunday after Epiphany * Third Sunday after Epiphany * Fourth Sunday after Epiphany * Fifth
    [Show full text]
  • Prayer & Pilgrimage
    Mary Prayer & Pilgrimage 0 1 In S1 we learned about the historical person of Mary who appears in the gospels. We saw how she is an amazing role model for us because of her faith, courage, determination, love and commitment to Jesus her son. Because of this Mary is very important to Christians – especially Catholics. In this unit you will learn… how she is honoured and celebrated by them how she is prayed to by Catholics how to pray the rosary how Catholics go on pilgrimage to places where Mary is believed to have appeared A reminder: Mary played a very important role in the life of Jesus. She was his mother and there at all the key moments And at the Wedding feast at Cana she speaks to Jesus to get him to help the young couple avoid embarrassment. Catholics believe that she still speaks to Jesus to get his help for those in need. 2 Can you remember Have a quick conversation with the people next to you and try to remember as much as you can from the course on Mary you did in S1. Create a mind map or a list of everything you can remember. Mary 3 Praying to Mary One of the most important things about Catholic Christianity is the fact that they pray to Mary a lot. Usually they will pray in front of a statue to help them focus their minds and thoughts. One prayer to Mary children learn to say very early on the Hail Mary. It starts by reminding us that Mary is blessed because her child Jesus is blessed.
    [Show full text]
  • The Calendar
    Ift* (tokaflar. Golden Number 12 Dominical Letter E. Bpact J Roman Indiction '. 1 Solar Cycle o Julian Period 6586 FIXED AND MOVEABLE FESTIVALS, ANNIVERSARIES, &C. NewYear'sDay Jan. 1 The feasts and anniversaries marked with Epiphany " 6 an asterisk (*), as well as thanksgiving or Septuagesima Sunday Feb. 9 fast days fixed by proclamation, are legal (iuinquagesima—Shrove Sunday " 23 holidays in the province of Quebec. Ash Weduesday " 26 The only legal holidays in the Province of St.David March 1 Ontario are New Year's Day, Christmas Quadragesima—1st Sun. in Lent. " 2 Day, Good Friday, Easter Monday, the St.Patrtck " 17 Queen's Birth-day, and any day set apart Annunciation—Lady Day " 25 by proclamation. PalmSunday April 6 The year 5634 of the Jewish Era commen­ Good Friday " 11 ces on October 3, 1873. Easter Sunday " 13 The year 1290 of the Mohammedan Era Low Sunday " 2fl commences on March 11,1873. St. George " 23 The 37th year of Queen Victoria's reign Rogation Sunday May 18 commences on June 20, 1873. Ascension Day—Holy Thursday. " 21 The 7th year of the Dominion of Canada Birth of Queen Victoria " 24 commences July 1, 1873. Pentecost^ Whit Sunday June 1 The 98t,h year of the Independence of the Trinity Sunday " 8 United States commences July 4, 1873. Corpus Christi •' 12 On pp. 6, 7, 8 of the Calendar are given Accession of Queen Victoria " 20 the local civil times at which the upper limb Proclamation " 21 of the sun appears to rise and set at a cen­ St.
    [Show full text]
  • OUR TAINTED NATURE's SOLITARY BOAST Mary, the Mother Of
    Lesson 4 OUR TAINTED NATURE’S SOLITARY BOAST Mary, the Mother of God “Mary’s uter willingness to magnify the Lord made of her a matrix of life. Te spring itself, in all its wild fecundity, is but a hint of the vitality that she unleashes.” - Bishop Robert Barron La Virgen Blanca. Fourteenth Century. Cathedral of Saint Mary of Toledo. Spain. ! MARY, THE MOTHER OF GOD Episode 4, Part 1 OUTLINE (Tracks 1-4 on DVD) I. The Annunciation A. The angel Gabriel: “Hail, O favored one, the Lord is with you!” (Lk. 1:28) B. Mary called to be the new Ark of the Covenant C. Mary’s response is her fiat, her humble and holy “Yes” (Lk. 1:38) D. Mary is the New Eve; she was conceived without sin, filled with divine life E. The Ave reverses Eva: the attitude of fiat (“let it be”) II. Mary and Zion A. The Bridge between Old & New Covenant B. Chartres Cathedral: Body of Mary C. Mary is a daughter of Israel, a true Jew D. Mary personifies Israel, the bridal people of God, faithful to the covenant E. Mary responded to God’s call, promptly, quickly, and obediently LESSON LESSON F. The model disciple III. The Mother of God 4 A. The Council of Ephesus (A.D. 431) PART , 1. Convened to combat Nestorius, the Patriarch of Constantinople 2. Christotokos (Christ-bearer) vs. Theotokos (God-bearer) 1 3. Twelve anathemas proposed by St. Cyril of Alexandria B. Jesus Christ is one Person with two natures, human and divine C.
    [Show full text]
  • Measuring Time in Ancient Days the Seasons of the Year the Seasons of the Year Are Listed Below in Old English, Latin, and Then Modern English
    Measuring Time In Ancient Days The Seasons of the Year The seasons of the year are listed below in Old English, Latin, and then modern English. Our ancestors divided the seasons in ways that are more logical than we do today, because in reality, spring does not wait for the vernal equinox, but begins long before, during Lent. And summer doesn’t begin in late June at the equinox — by then, we are already halfway through summer. The old way of marking the changing seasons was closer to what we actually experience. The Months (or Moons) Our ancestors began the new year in March (named for Mars, the god of war). They named the next five months April (Aphrodite), May (Maia), June (Juno), July (Julius Caesar), and August (Augustus Caesar) after gods or emperors. The next four months, they named for the number (in Latin) of that month: September (septem — the seventh month), October (octo — the eighth month), November (novem — the ninth month), and December (decem — the tenth month). January they named after the god Janus (who was depicted as look- ing both backwards and forwards). Finally, they named February after an ancient festival (februa) held on the 15th of that month. Lenten / Ver / Spring Haerfest / Autumus / Fall Candlemas falls on the 2nd of February. This is the Feast of the Purifi- August 1st was Lammas (‘Loaf Mass’), the Second Cross-Quarter Day, cation of Mary (she had completed the forty days required after child- which was the Feast of Saint Peter in Chains, commemorating St. Pe- birth to be considered ‘clean’ or ‘pure’ enough to enter the Temple), First Quarter Day ter’s deliverance from prison.
    [Show full text]
  • Calendar Changes – Julian to Gregorian
    Calendar Changes – Julian to Gregorian Today we are accustomed to a calendar beginning on 1st January and ending on 31st December. This is based on the earth's rotation around the sun. However, that system was not adopted in England and its colonies until 1752. Hence as family historians it is important to understand why there are year variations in many early records. Back in 45 BC Julius Caesar ordered a calendar to be based on a solar year and to consist of 12 months totalling 365 days for 3 years and 1 year of 366 days. As a result, the beginning of the year was moved from March 1st to January 1st. After the fall of the Roman Empire in the 5th century the new year was gradually changed to coincide with Christian festivals so that by the 7th century the beginning of the new year was Christmas Day. By the 9th century some parts of southern Europe were beginning to observe the new year as March 25th. This coincided with the church holiday 9 months prior to Christmas to celebrate Angel Gabriel’s revelation to Virgin Mary that she was to become the mother of Jesus. Thus, the last day of the year was March 24th. In many parish registers March 25th is marked as ‘Lady Day’. However, this change was not adopted in England until late in the 12th century. By 1582 the seasonal equinox was occurring too early, by about 10 days, meaning that some church holidays, such as Easter, were no longer falling in the right season.
    [Show full text]
  • True Devotion to the Blessed Virgin
    St Louis Marie de Montfort True Devotion to the Blessed Virgin Text copyright © Montfort Missionaries 1987 This edition copyright © Montfort Missionaries 2002-06-30 True Devotion to the Blessed Virgin TREATISE ON TRUE DEVOTION TO THE BLESSED VIRGIN INTRODUCTION OF SAINT LOUIS MARIE 1. It was through the Blessed Virgin Mary that Jesus came into the world, and it is also through her that he must reign in the world. 2. Because Mary remained hidden during her life she is called by the Holy Spirit and the Church "Alma Mater", Mother hidden and unknown. So great was her humility that she desired nothing more upon earth than to remain unknown to herself and to others, and to be known only to God. 3. In answer to her prayers to remain hidden, poor and lowly, God was pleased to conceal her from nearly every other human creature in her conception, her birth, her life, her mysteries, her resurrection and assumption. Her own parents did not really know her; and the angels would often ask one another, "Who can she possibly be?", for God had hidden her from them, or if he did reveal anything to them, it was nothing compared with what he withheld. 4. God the Father willed that she should perform no miracle during her life, at least no public one, although he had given her the power to do so. God the Son willed that she should speak very little although he had imparted his wisdom to her. Even though Mary was his faithful spouse, God the Holy Spirit willed that his apostles and evangelists should say very little about her and then only as much as was necessary to make Jesus known.
    [Show full text]
  • Annunciation 1 Annunciation
    Annunciation 1 Annunciation For other uses, see Annunciation (disambiguation). Annunciation by Paolo de Matteis, 1712. The white lily in the angel's hand is symbolic of [1] [2] Mary's purity in Marian art. A series of articles on Roman Catholic Mariology General articles • Mariology • Encyclicals • History • Popes • Saints • Societies • Veneration of the Blessed Virgin Devotions • Acts of Reparation • Consecration to Mary • First Saturdays • Hearts of Jesus and Mary Annunciation 2 • Immaculate Heart • Rosary • Scapular • Seven Joys • Seven Sorrows Dogmas and doctrines • Assumption • Co-Redemptrix • Immaculate Conception • Mediatrix • Mother of God • Mother of the Church • Perpetual virginity • Queen of Heaven Expressions of devotion • Art • Churches • Hymns • Music Key Marian apparitions • (approved or worthy of belief) • Banneux • Beauraing • Fátima • Guadalupe • La Salette • Laus • Lourdes • Miraculous Medal • Pontmain • v • t [3] • e The Annunciation (anglicised from the Latin Vulgate Luke 1:26-39 Annuntiatio nativitatis Christi), also referred to as the Annunciation to the Blessed Virgin Mary, the Annunciation of Our Lady or Annunciation of the Lord, is the Christian celebration of the announcement by the angel Gabriel to the Virgin Mary that she would conceive and become the mother of Jesus, the Son of God, marking his Incarnation. Gabriel told Mary to name her son Jesus, meaning "Saviour". Many Christians observe this event with the Feast of the Annunciation on 25 March, nine full months before Christmas, the ceremonial birthday of Jesus. According to Luke 1:26 [4], the Annunciation occurred "in the sixth month" of Elizabeth's pregnancy with John the Baptist.[5] Irenaeus (c.130-202) of Lyon regarded the conception of Jesus as 25 March coinciding with the Passion.[6] Approximating the northern vernal equinox, the date of the Annunciation also marked the New Year in many places, including England, where it is called Lady Day.
    [Show full text]
  • The Family Zone Newsletter
    M A R C H 2 9 . 2 0 2 0 , I S S U E 1 THE FAMILY ZONE A FAITH-FILLED NEWSLETTER TO BUILD YOUR DOMESTIC CHURCH AND SUPPORT YOUR HOUSEHOLD DURING OUR TIME AT HOME INTRODUCTIONS FROM OUR HOME OFFICE TO YOURS Dear Families, With our churches temporarily closed, for the safety of WHAT'S INSIDE THIS ISSUE: all, it might be hard to feel a connection to your parish. However, we need our faith now, more than ever, so we 1. THIS WEEK'S GOSPEL are sending you this newsletter each week to give you an opportunity to share faith in your own "domestic ACTIVITY church." The domestic church is the church of the 2. A PRAYER FOR YOUR home and it is a very important place for your child to FAMILY TABLE grow in faith. You may remember at your child's baptism, that you 3. ACTIVITIES FOR were told you were the primary catechist of your child. CREATIVE FAMILY TIME Because you are the most important person to your 4. GET MOVING! child, it is logical that what you do, makes a big impact on them. 5. A RECIPE FROM YOUR While these days at home can try our patience, they are PANTRY also a great opportunity to embrace new traditions for 6. VIDEO OF THE WEEK your family. In the pages that follow, you will find some wonderful 7. CATHOLIC CONNECTIONS opportunities to share time with your child. We hope 8. LINKS FOR YOUR FAMILY you will enjoy! With prayers to your family for hope and courage in difficult days, The Office of Evangelization and Catechesis "DID I NOT TELL YOU THAT IF YOU BELIEVE, YOU WILL SEE THE GLORY OF GOD?" JOHN 11:1-45 THE RAISING OF LAZARUS This Week's Gospel Activity You can access this Sunday's gospel by visiting: http://www.usccb.org/bible/readings/032920.cfm (An audio version is also available) and https://www.pflaum.com/bonus-resources-files/sunday-readings/CC_OnlineReadings_03-29- 20%20FInal.pdf The Power of Jesus gives us HOPE In the Gospel story this week, we are reminded of the great power of Jesus.
    [Show full text]
  • DT Mar 21.Indd
    WHERE WERE YOU WHEN ...? LADY DAY ADOPTING SCHOOLS Pg 3 Pg 7 Pg 11 THETHE WWW.FACEBOOK.COM/ IOCESAN TIMES DIOTIMES D MARCH 2021 A SECTION OF THE ANGLICAN JOURNAL SServingerving tthehe AAnglicannglican CChurchhurch iinn NNovaova SScotiacotia aandnd PPrincerince EEdwarddward IIslandsland This parish is making a real difference by Joseph Quesnel the end, a cheque was sent out for $1360.10 and $300 parish in eastern in cheques had already been Nova Scotia has made out to PWRDF prior to A raised almost twice that. its original goal for its For this PWRDF Sunday, PWRDF Sunday service, the work centred on the defying expectations and work PWRDF is doing on increasing congregational COVID-19 relief. With awareness of the work of the constant presence of the Primate’s World Relief masks and social distancing and Development Fund, measures, the parish felt in particular its work on that many could take for COVID-19 relief in the granted access to personal developing world. protective equipment (PPE) The Parish of Three as well as health information Harbours – a small rural to prevent COVID parish comprising the town transmission. of Antigonish, Bayfield, For this past PWRDF and Country Harbour – had Sunday service, the format recently held its PWRDF was different as the service Sunday on November 22nd, included PWRDF partner hoping to raise at least $850 story readings in place of in donations. However, in Photo: Parishioners holding photos to raise awareness of women affected by COVID in Africa. regular lectionary readings. successful four-year initiative all concerned about the One story focused on the with partners in Rwanda, way COVID has affected Village Health Works project Mozambique, Tanzania and our community, it was a in Burundi and the other Burundi.
    [Show full text]