WHAT’S ON AT ST PAULS

ELCOME TO ST PAUL’S. We are  Monday 17th June at 7.30pm – Meditation glad that you have come to worship God with us today. If  Tuesday 18th June at 1.15pm W - Lunchtime Recital - you are a visitor from another parish, or Conservatorium students worshipping with us for the first time,  Tuesday 18th June at 7.30pm please introduce yourself to our parish - Study Group in the Rectory priest, Fr James Collins, or to anyone  Friday 21 June at 7.30pm in wearing a name badge, over a cup of tea the - A Cantata for Refugee week By Glenn or coffee in the parish hall after the service. McKenzie You’ll find the hall behind the church.  Sunday 23rd June - Artisans’ Market 圣公会圣保罗堂欢迎你前来参加我们的英语传

 Tuesday 25th June at 1.15pm 统圣樂圣餐崇拜。 - Lunchtime Recital - HSC Performance students SUNDAY 16th June 2019 from MLC - FREE CONCERT Trinity SUNDAY - The Feast of the Most Glorious And  Tuesday 2nd July at 1.15pm Undivided Trinity Lunchtime Recital - Brian Kim Welcome to worship... - Flautist  8.00 am – Sung Eucharist  Tuesday 23rd July at 1.15pm - Lunchtime Recital -Joshua  9.30 am – Procession and Solemn Eucharist & Ryan, Assistant Organist, Holy Baptism St Mary’s Cathedral Sydney  Tuesday 20th August at 1.15pm - Lunchtime Recital - Included in this issue … Conservatorium Students  Congratulations to the newly baptised P.3  Tuesday 10th September at 1.15pm - Lunchtime Recital -  Fruit wanted p.6 Sydney Clarinet Choir - Deborah de Graaff  Bread Roster p.10

 Saturday 21st of September at

1pm - Blue Illusion Fundraiser And Much More…

1 Things you may need to know Getting inside

First Aid People needing wheelchair access can enter St Paul’s most conveniently by the First aid kits are located on the wall of door at the base of the belltower. the kitchen in the Large Hall behind the church and in the choir vestry. Switch it to silent ! I am who I Name badges Please turn your mobile phone off or on to silent before the service starts. It’ll Name badges help make St Paul’s an save you much embarrassment later on. inclusive community. If you need a new name badge, fill in the form inside the pew sheet, send it to the parish office, and one will be made and left in church Children are for you. welcome at St Paul’s

Toilets Children are welcome in church at any service. There is a selection of children’s books and toys at the back of Toilets are available at the entrance to the church near the font and there are the parish hall, which is located behind also kids’ activity sheets and pencils the church. available at the back of the church where the pew sheets and prayer books ? ? Still got ques- are. Children’s Church runs during Term Ask a member of the clergy or anyone Time. Meet at the back of the church at who’s wearing a name badge. We’re the beginning of the 9.30am Eucharist. here to help. Please feel free to bring your children to the altar rail to receive a blessing, or to In case we receive Communion if they have been need to evacuate admitted to the sacrament.

As you take your place in your pew, Photos please make yourself aware of the route to the nearest emergency exit. Should Please do not take photos there be a fire, leave quickly, turn right, inside the church or during the services and assemble by the roundabout on of worship without permission. Burwood Road. 2 News from around St Paul’s

Welcome! We are glad that lives through the ministries of St. you have found us! Paul’s Anglican Church, Burwood. We affirm that through God’s re- To that end, St. Paul’s Anglican deeming love for all, we are one in Church commits to the welcome . We respect the inherent and and inclusion of all persons as valuable contributions each children of God and declares itself member makes to the Body of to be a welcoming community of Christ. We celebrate our diversity faith. and recognize the sacred worth and Congratulations dignity of all persons of any age, to the Newly gender, gender identity, gender Baptised! expression, race, ethnic origin, eco- Today, we welcome nomic reality, family statu, sexual into the family of orientation, diverse ability, or social God, the Church, status. We believe that through through the sacra- Christ we are being included and ment of Holy Baptism, Marquez welcomed by God and one another. Joseph Gunawan, Lachlan Bruce As we journey towards inclusion, O’Brien & Imogen June Ann Harvey. we proclaim this welcome to all Please pray for Marquez, Lachlan God’s people, especially to those and Imogen, their parents and who have known the pain of Godparents that they may know exclusion and discrimination within God’s presence in their lives and the church, affirming that no one is be enfolded with God’s love. excluded or condemned. We invite all persons to journey with us as we discover the call of God on our Bible Readings Year C Bible Readings at today’s Eucharist for next Sunday

Proverbs 8.1-4,22-31 The First Reading Isaiah 49.1-6 Ps 8 The Psalm Ps 139.1-11 Romans 5.1-5 The Epistle Acts 13.(16-21) 22-26 John 16.12-15 The Gospel Luke 1.57-66, 80

3 Andrei Rublev’s Icon of the Holy Trinity The Church has many different depictions of the Holy Trinity. But the icon which defines the very essence of Trinity Day is invariably the one which shows the Trinity in the form of three angels. The prototype for this icon was the mysterious appearance of the Holy Trinity in the form of three travelers to Abraham and Sarah under the oak of Mamre. The Church specifically chose this particular icon because it most fully expresses the dogma of the Holy Trinity: the three angels are depicted in equal dignity, symbolizing the trinity and equality of all three Persons.

We find the deepest understanding of this dogma in the icon of the Trinity painted by the venerable Andrei Rublev for the Trinity Cathedral of the Trinity-Sergius Lavra. This icon is a masterpiece of ancient Russian iconography, and it is not surprising that the Church established it as the model for depicting the Trinity.

In Andrei Rublev’s icon, the persons of the Holy Trinity are shown in the order in which they are confessed in the Credo. The first angel is the first person of the Trinity - God the Father; the second, middle angel is God the Son; the third angel is God the Holy Spirit. All three angels are blessing the chalice, in which lies a sacrificed calf, prepared for eating. The sacrifice of the calf signifies the Saviour’s death on the cross, while its preparation as food symbolizes the sacrament of the Eucharist. All three angels have staffs in their hand as a symbol of their divine power.

The first angel, shown at left, is vested in a blue undergarment which depicts his divine celestial nature, and a light purple outer garment which attests to the unfathomable nature and the royal dignity of this

4 angel. Behind him and above his head towers a house, the abode of Abraham, and a sacrificial altar in front of the house. This image of the abode has a symbolic meaning: the house signifies God’s master plan for creation, while the fact that the house towers above the first angel shows him to be the head (or Father) of this creation. The same fatherly authority is seen in his entire appearance. His head is not bowed and he is looking at the other two angels. His whole demeanor - the expression on his face, the placement of his hands, the way he is sitting - all speaks of his fatherly dignity. The other two angels have their heads inclined and eyes turned toward the first angel with great attention, as though conversing with him about the salvation of mankind.

The second angel is placed in the middle of the icon. This placement is determined by the position held by the second Person within the Trinity Itself. Above his head extend the branches of an oak tree. The vestments of the second angel correspond to those in which the Saviour is usually depicted. The undergarment is a dark crimson color which symbolizes the incarnation, while the blue outer robe signifies the divinity and the celestial nature of this angel. The second angel is inclined towards the first angel, as though deep in conversation. The tree behind him serves as a reminder of the tree of life that was standing in Eden, and of the cross.

The angel on the right is the third Person of the Trinity - the Holy Spirit. His light blue undergarment and smoky-green outer garment represent heaven and earth, and signify the life-giving force of the Holy Spirit, which animates everything that exists. “By the Holy Spirit every soul lives and is elevated in purity” - sings the Church. This elevation in purity is represented in the icon by a mountain above the third angel. Thus Andrei Rublev’s icon, while being an unsurpassed work of iconography, is first and foremost a “theology in color,” which instructs us in all that concerns the revelation of the triune God and the three Persons of the Holy Trinity.

5 Fruit wanted If anyone has any kind of fruit tree that is currently in fruit I would be interested in having some. if you have any to spare. I make the jams/ pickles etc to sell on the trading table on Sundays to raise funds for St Paul’s. Please contact Pam ([email protected] or 0297473619) if you would like me to pick/collect. If you are able to make any kind of preserve it would be greatly appreciated. Garbage Bins The church now has a new provider and bins for the rubbish collection. The council will no longer be collecting commercial garbage.

All the rubbish (green, recycling and garbage) will all go into the new 660 litre bins. We still need to be careful how much goes into the bins and the weight as we are charged by how many bins are collected and if the weight is excessive.

We hope this will be an smooth change over. Christian Meditation Group - Monday Night at 7.30pm in the Chapel of our Lady All are welcome to join this newly-formed Christian Meditation group. This opportunity provides a space during the week to experience stillness and to be present with God in contemplation and community.

Participants will be invited into the practice of Christian mediation in a manner that is both guided and community-oriented. Each week’s group will commence with teaching and guidance, followed by a time of silence in prayer. In our fast-paced and noisy world, all are most welcome to spend time with God in silence and in community. Study Group Please join us every Tuesday at 7.30pm in the Rectory for the Study Group.

6 The 150th anniversary of St. Paul’s, Burwood The 150th anniversary of St. Paul’s, Burwood, is approaching quickly and there will be two main Services:

Sunday the 1st of August, 2021, at 9.30 a.m. being the closest Sunday to the 150th anniversary of the Laying of the Foundation Stone at St. Paul’s, Burwood (the laying of the foundation stone was actually on the 29th of July, 1871).

Sunday the 17th of April, 2022, at 9.30 a.m. being Easter Day and a Sunday close to the 150th anniversary of the First Service at St. Paul’s, Burwood (the first Service was actually on the 27th of April, 1872). I suspect that if we held this Service on Sunday the 24th of April, 2022, that very few people would come as they would be taking a break after Easter.

St. Paul’s has played an important role in the life of Burwood from before Burwood became a municipality in 1874.

I am pleased to say that St. Paul’s is flourishing both as a worshipping community of faith and as an active and vital part of our community providing love and care, both pastorally and materially, to all in our area.

We will be launching a new publication marking our 150th anniversary on Sunday the 1st of August, 2021.

The history of St. Paul’s is a rich and wonderful history but always with two main foci:

St. Paul’s is one of the very few Anglican Parishes in Sydney to have been founded on Tractarian/ principles where our beautiful worship of God is to be lived out in the reality of our lives. Our love for God must necessarily compel us to love and care for all others.

I trust, that by God’s grace, St. Paul’s, Burwood, will continue to flourish in faith, hope, and love and be a beacon of hope in our community.

To help with the production and publication of the new Parish History, Dr. Desmond Chu will be attending both Services today to

7 unobtrusively take photographs during the Services. There will be a group photograph after both Services that you are free to opt in or to opt out of.

Dr. Chu is also taking other photographs at different times and of different groups and activities to showcase the ongoing life of the Parish.

It is very kind of Dr. Chu to donate his time and God-given skills as we look forward to celebrating the 150th anniversary of St. Paul's and as we give thanks to God for all of God’s blessings and for God's faithfulness over all of these years. A visit from Year 11 from Christian Brothers, Lewisham This week, some Year 11 Studies of Religion students from Christian Brothers, Lewisham visited St Paul’s to talk to Fr James and to learn more about as part of their course. The boys listened carefully and asked some very insightful questions. All too quickly their time was up but Fr James invited them back for further dialogue which they will probably take up when they enter their final year of study

Francesco, Steven, Noa, Augustin, Fr James

8  Proverbs 8.1-4, 22-31; Psalm 8; Romans 5.1-5; John 16. 12-15

Hope: Today Jesus speaks to us concerning truth: ‘I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.’ What are we to make of this? All we can hope is that we may be found worthy by Christ to be able to bear the truth that the Spirit will bring. and not be either too immature for it, or too bound in error to accept it.

 Gracious Father, we pray for your holy Catholic Church. Fill it with all truth, in all truth with all peace. Where it is corrupt, purify it; where it is in error, direct it; where in any thing it is amiss, reform it. Where it is right, strengthen it; where it is in want, provide for it; where it is divided, reunite it; for the sake of Jesus Christ thy Son our Saviour. Amen. – Archbishop , d. 1645

 Give thanks for the Church of the Province of South East Asia, remembering especially the Most Rev Ng Moon Hing, his staff, clergy and people.

Text: Robert McLean, © Anglican Board of Mission, 2019

Used Stamps If you have any used stamps then please bring them to Church with you and leave them in the box at the back of the Church as these earn money for the work of the Anglican Board of Mission – Australia.

Please leave a 1cm- 2cm border around stamps so they are not damaged.

9 Blue Illusion Fundraiser When: Saturday 21st September at 1pm

Where: Blue Illusions, Level 2, Westfield Burwood Bread Roster 2019 ≈ 17th June - Tom ≈ 24th June - Antonia ≈ 1st July - Gabriel ≈ 8th July (School holidays) - Margaret ≈ 15th July (School holidays) - Antonia ≈ 22nd July (School Resumes) - Tom ≈ 29th July - Kerin ≈ 5th August - Gabriel ≈ 12th August - Margaret ≈ 19th August - Tom ≈ 26th August - Kerin ≈ 2nd September - Gabriel ≈ 9th September - Margaret ≈16th September - Antonia

Prayer cards In Romans 6: 26-27 we read:

Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. (NRSV)

Please take time to pray, either before, during, or after the Service to allow the Spirit to intercede for the saints according to the will of God. If you pray for someone, you might like to send them a card. These beautiful cards are on the table in front of the Icon of St. Paul in the South Transept, where you might light a candle for those for whom you have prayed, and we are grateful to the Parishioners who designed and made them for us.

10 Donations and Bequests

Over the years the parish has benefited from the generosity of parishioners, not only when they have been active members of the parish, but also at the time of their death. Parishioners are invited to remember the parish in their wills by making a bequest as a thank offering to God and to ensure that generations to come will enjoy worship and fellowship in well maintained buildings.

Those wishing to make a bequest are invited to do so using these or a similar form of words: " I bequeath the sum of $...... to the Rector and Wardens of the Anglican parish of St Paul, Burwood, to be used at their absolute discretion for the charitable purposes of the parish." Donations with Tax Deductibility If you would like to make a donation to the Parish for the upkeep and maintenance of the Heritage building it can be done through the National Trust.

Cheques can be made out to:

National Trust of Australia (NSW) St Paul’s Anglican Church Burwood

Or Direct Credit to the above name with bank account details:

Westpac

BSB: 032-044 Account number: 742 926 Branch: 275 George Street Sydney NSW

Please contact Pam for more details or place a donation in an envelope and label with National Trust donation and include your name for your receipt and an address to post it to. Thank you.

11 WOOLWORTHS EARN AND LEARN STICKERS Please ask for you Earn and Learn stickers when you shop at Woolworths. We are collecting these for Chalmer's Rd Special School. This is a small way that we can help them, at no cost to us, to get more equipment for their children.

We will have a basket for the stickers at the back of the church for you to drop them in either as you come in or as you leave the church.

Thank you.

For General Donations Offertory -

please use this account Collection given at St Paul’s on details: Sunday 9th June: Account Name: St Pauls Anglican ≈ Offertory: $2300 Church ≈ Parish Pantry:$60 ≈ Building Fund: $10 BSB: 032 062 Account #: 250028 Total:$2370 Thank you for responding to God’s For Parish Pantry Donation generous love. please use this account details: Account Name: Parish Pantry Account BSB: 032 062 Account #: 812238

Thank you for your generosity.

12 List of items most needed for the parish pantry: For the kitchen:

• Sun Rice Meals e.g. Butter • Washing up liquid chicken, Green chicken curry, Chicken satay, etc  Paper towels

 Chux • Boxed meals

 Sponges • Tins of corned beef, spam, ham; For the laundry:

• Sugar; • Washing powder

• Boxes of Cereals Health

• All Day Breakfast by Heinz; • Soap

 Tinned tuna, sardines, • Shampoo & Conditioner

 Harvest Meals in a tin • Toothpaste eg Vegetables and Sausages EACH WEEK WE RUN OUT  Rice, cuscus, polenta, instant OF : potato, pasta, spaghetti  MILK Tinned corn  CEREALS  Sweet & savoury biscuits;  SUNRISE MEALS IN A  Tinned fruit BOX

 Rice Cream  SPAM AND CORNED

 Pasta sauces BEEF

 COFFEE Torches and Fans are available for sale! The wonderful torches and a few fans are available again from the trading table. They are $3 each or two for $5. This could include a fan and a torch or two torches or two fans.

13 FISH and CHIP JUMPERS and SMD SCHOOL

Do you know the story of the fish and chip jumpers?

Many new born babies in Africa were being sent home from hospital wrapped up in newspaper to keep them warm, just like packets of fish and chips.

Then someone came up with the idea to Knit a small very simple jumper that a baby could be put in to go home from the hospital. Soon people all over the world started knitting and now they are being sent to many different areas in the world.

Here at St Paul’s we have already sent 19 jumpers to the HIV Clinic in Nepal and now we are knitting jumpers for the small children in SMD School in Kathmandu. Our team of knitters consists of Pat, Julie, Emily and Susan. If you are interested in joining them please speak to Julie Ryan (9.30am service)

If you would like to support this project you can see the jumpers at the base of the font. You can buy one for an SMD youngster by giving a donation of ($2-5) which will then enable the team to knit more.

Thank you to those people who have donated beautiful wools to continue this project.

14 Cantata for Refugee Week emotional landscape that reminds us 2019: Dispossession - of the universality of the human Lessons of Darkness experience; an experience that transcends all attempts to separate To mark Refugee Week 2019, Kiwi and divide us. actor and countertenor Glenn McKenzie presents 'Dispossession' "While our diverse cultures and in St Paul's Church Burwood on experiences mark each of us Friday June 21 @ 7.30. This uniquely, in empathy we all can meditation on loss and grief acknowledge our common desire to features three 'Lessons of Darkness' be happy, and to avoid pain and from the ancient book of suffering." notes McKenzie, 'Lamentations' in a celebrated "'Dispossession' is conceived as a setting by Baroque composer meditation to unite us in compassion Francois Couperin. The voices of and kindness, and thus encourage us Shakespeare, Bonhoeffer, and Annie to strive for a just world for all." Lennox join his to connect us Entry is by donation: All proceeds to throughout time and across the House Of Welcome, St Francis culture with all those who have Social Services. The House of suffered the devastation of Welcome assists people seeking displacement and homelessness. asylum in their transition to life in Two and half thousand years ago, a Australia, and promotes their rights poet stood weeping in the as they seek to have their status abandoned ruins of their beloved recognised. city, struggling to compose a Glenn McKenzie is a kiwi actor, response to its utter destruction. singer, and writer, based in Sydney, Today, in the wake of the Christ- who has spent the past 35 years church and Sri Lankan terrorist performing in England, Aotearoa- attacks, and the context of an NZ, and Australia. He currently tours Australian government determined internationally his acclaimed to exploit suffering as an instrument chamber theatre work '' - of state, the ancient book of the fictional biography of Shake- 'Lamentations' ( 'Ekah' in speare's lover and muse. Hebrew - "Alas!") cries out a haunting requiem to dispossession, "McKenzie is a consummate to overwhelming desolation in the performer, both as a musician and face of our inhumanity to each other. an actor" Theatreview NZ

'Dispossession' explores an Please see flyer on page 17. 15 INDOORS…

16 Bible Verses on Welcoming and made them drop their prey from Refugees their teeth. Job 29:15-17 ‘I am a stranger and an alien residing among you; give me property among The Lord watches over the strangers; you for a burying place, so that I may he upholds the orphan and the widow, bury my dead out of my sight.’ but the way of the wicked he brings to Genesis 23:4 ruin. Psalm146:9 You shall also love the stranger, for you were strangers in the land of For if you truly amend your ways and Egypt. your doings, if you truly act justly one Deuteronomy 10:19 with another, if you do not oppress the alien, the orphan, and the widow, or The alien who resides with you shall shed innocent blood in this place, and be to you as the citizen among you; if you do not go after other gods to you shall love the alien as yourself, for your own hurt, then I will dwell with you were aliens in the land of Egypt: I you in this place, in the land that I am the Lord your God. gave of old to your ancestors forever Leviticus 19:34 and ever. ‘Cursed is anyone who withholds jus- Jeremiah 7:5-7 tice from the foreigner, the fatherless You shall allot it as an inheritance for or the widow.’ Then all the people yourselves and for the aliens who shall say, ‘Amen!’ reside among you and have begotten Leviticus 27:19 children among you. They shall be to When they were few in number, of lit- you as citizens of Israel; with you they tle account, and strangers in the land, shall be allotted an inheritance among wandering from nation to nation, from the tribes of Israel. one kingdom to another people, he al- Ezekiel 47:22 lowed no one to oppress them; he Thus says the Lord of hosts: Render rebuked kings on their account, say- true judgments, show kindness and ing, ‘Do not touch my anointed ones; mercy to one another; do not oppress do my prophets no harm.’ the widow, the orphan, the alien, or the 1 Chronicles 16:19-22 poor; and do not devise evil in your I was eyes to the blind, and feet to the hearts against one another. lame. I was a father to the needy, and I Zechariah 7:9-10 championed the cause of the stranger. You have heard that it was said, ‘you I broke the fangs of the unrighteous, shall love your neighbor and hate your enemy’. But I say to you, love your 17 enemy and pray for those who In that renewal there is no longer persecute you. Greek and Jew, circumcised and Matthew 5:43-44 uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in I was hungry and you gave me food, I all. was thirsty and you gave me drink, I Colossians 3:11 was a stranger and you welcomed me. Matthew 25:35 Let mutual love continue. Do not neglect to show hospitality to Truly I say to you, as you did it to one strangers, for by doing that some of the least of my brethren you did it have entertained angels without to me. knowing it. Remember those who are Matthew 25:40 in prison, as though you were in You shall love the Lord your God with prison with them; those who are be- all your heart, and all your soul, and ing tortured, as though you yourselves with all your strength, and with all were being tortured. your mind; and your neighbor as Hebrews 13:1-3 yourself. Beloved, you do faithfully whatever Luke 10:27 you do for the friends, even though Then Peter began to speak to them: “I they are strangers to you; they have truly understand that God shows no testified to your love before the partiality, but in every nation anyone church. You do well to send them on in who fears him and does what is right a manner worthy of God; for they is acceptable to him. began their journey for the sake of Acts 10:34 Christ, accepting no support from non -believers. Therefore we ought to Contribute to the needs of the saints; support such people, so that they may extend hospitality to strangers. become co-workers with the truth. Romans 12:13 3 John 1:5

Owe no one anything, except to love And I heard a loud voice from the one another; for the one who loves throne saying, “See the home of God another has fulfilled the law. is among mortals. He will dwell with Romans 13:8 them as their God; they will be his peoples, and God himself will be with Love does no wrong to a neighbor, them.” therefore love is the fulfilling of the Revelation 21:3 law. Romans 13:10

18 ST PAUL’S ANGLICAN CHURCH BURWOOD LUNCHTIME RECITAL DATES 2019 1.15pm – 1.45pm

June 18 Conservatorium students

June 25 HSC Performance students from MLC - FREE CONCERT

July 2 Brian kim - Flautist

July 23 Joshua Ryan – Assistant Organist, St Mary’s Cathedral Sydney

August 20 Conservatorium students

September 10 Sydney Clarinet Choir – Deborah de Graaff

October 15 Conservatorium students

November 5 James McDonald – Guitar

November 19 Christopher Harris – Baritone

December 17 Kathryn Dries - Mezzo Soprano

19 Tuesday 18 June 2019 1.15pm - 1.45pm

String Quartets from the

Conservatorium of Music

Sydney

Music by

Mendelssohn

and

Borodin

Entry by donation

Light refreshments will follow in the Rectory

20 READ, LEARN AND INWARDLY DIGEST...

The Future of Catholic Anglicanism The Anniversary of John Keble's Assize Sermon (14 July 1833) The Most Reverend Dr Keith Rayner Archbishop of Melbourne, and Primate of Australia at St Peter's, Eastern Hill, Melbourne: 14 July, 1999 - http://webmail.stpeters.org.au/views/sermons/other/ KR99keble.shtml John Keble's Assize Sermon, preached in Oxford on 14 July 1833, was in Newman's reckoning the catalyst which sparked the . The modern reader of the sermon might well be surprised that so great an influence was ascribed to it. It denounced as national apostasy pending legislation of the British Parliament [1] to reduce the number of bishoprics in the by a process of amalgamation. There were in fact too many bishoprics and parishes for the number of Anglicans in Ireland, and the modern economic rationalist would have applauded this exercise in rationalisation. But for John Keble a great principle was at stake.

Keble was no anglo-catholic innovator. Owen Chadwick has described him as "a Tory high churchman of the old school". [2] He held to the Christendom model of the relationship of church and state. Of Britain he wrote: "as a Christian nation, she is also part of Christ's Church". [3] The English nation and the were twin sides of the one coin, but in this partnership the Church must be free to order its own life. What answer could now be given, he asked, to the partisans of the Bishop of Rome when they "taunt us with being a mere Parliamen- tarian Church"? [4] It was the parliament's demonstration of Erastianism - the subordination of the church to the state - which was being pushed by a Whig government imbued with the ideals of liberalism, which aroused Keble's wrath. It inevitably raised the question of the nature of the church and its authority; and that led to the renewal of the sense of the apostolicity and catholicity of the Church of England.

21 The effect of the Oxford Movement on the Church of England and ulti- mately on the emerging was profound. Roger Lloyd, the historian of the Church of England in the twentieth century, put it this way:

'I believe in the Holy Catholic Church' - in 1800 hardly any Anglicans perceived the significance or rejoiced in the glory of this claim. In 1900 the catholicity of the Church of England was eagerly asserted by all instructed church people.

Roger Lloyd may be right in his comparison of 1800 and 1900. But what of 2000? Is there still such clarity on the catholic nature of our church?

I have entitled this address The Future of Catholic Anglicanism. There is a deliberate ambiguity in the title. It could be taken to assert an inherent catholicity in Anglicanism, and indeed that is a claim that the Anglican Church makes. When we confess our faith we affirm our belief in "the holy catholic Church" in the Apostles' , or in "one holy catholic and apostolic Church" in the Nicene Creed. The Fundamental Declara- tions in the Constitution of the Anglican Church of Australia begin un- compromisingly:

The Anglican Church of Australia, being a part of the One Holy Catholic and Apostolic Church of Christ, holds the Christian Faith as professed by the Church of Christ from primitive times......

The nature of this church as an authentic embodiment of the Catholic Church of the ages is stated to be fundamental. By contrast, our formu- laries nowhere describe this church as protestant or reformed.

That is not to say that there is no sense in which the words protestant and reformed have a place in our understanding of this church. The Church of England underwent great reformation in the 16th Century, and this has had a substantial effect on the character of Anglicanism. Indeed we are not ashamed to say that the church constantly needs to be reformed. There is also a real sense in which Anglicanism is protestant. We protest for certain great truths which were neglected and downplayed in the mediaeval church, and we protest against certain errors and abuses

22 which had crept into the western church. But the Anglican Church is basically and inherently catholic. It did not begin at the Reformation, and those who interpret the language of our liturgy and our formularies as if they stood alone and were not grounded on centuries of catholic faith and tradition profoundly fail to understand the history and character of the Anglican Church.

In speaking of the Anglican Church as being inherently catholic, I use the word "catholic" in its broad original meaning. A statement published by the movement for Anglican Catholic Renewal in Australia in 1983 defined "catholic" in this way: "Catholic means whole, integral, complete: its opposite is partial, unbalanced, sectarian". [7] I thought it was a good statement then; it is just as true today.

The title The Future of Catholic Anglicanism can, however, be given another meaning which I also intend. It can be taken to refer to that tradition within the Anglican Church that emphasises the catholic side of its heritage as against other traditions such as those labelled evangelical or charismatic. This is a narrower, more partisan, use of the word catholic; yet it is important, and it is the meaning on which I shall particularly focus in this address. First, however, I need to say something of my understanding of the character of Anglicanism.

I have long been dissatisfied with two ways by which Anglicanism is commonly characterised. One way is to speak of it as the via media, the middle path between Rome and Geneva, between papal Catholicism and the diverse Protestantism of the continental Reformation. This was the position taken by the young Newman, and his later disenchantment with it led to his submission to Rome. Its defect lies in the fact that it has no firm position of its own but depends on a mediating place between what may be shifting extremes. It also assumes that a middle way is necessari- ly best, an attitude that easily leads to a bland central mentality which lacks cutting edge.

The other way is to speak of the comprehensiveness of Anglicanism. Rightly understood this can express a laudable desire for inclusiveness, recognising that truth is always larger than our perceptions of it. The

23 trouble is that comprehensiveness as a basic principle easily issues in a woolliness of thinking where anything goes and there is no way of distinguishing truth from error.

My preferred understanding of Anglicanism is in terms of paradox. Because truth is bigger than our finite minds can grasp, much truth can only be expressed in paradoxical language. A paradoxical statement is one in which seemingly contradictory propositions stand side by side, but when held together in tension express a fuller truth than is possible with a simple univocal statement. In our finite minds the propositions seem to contradict one another; in the infinity of God they come togeth- er. Christian doctrine is full of paradox: God is three and God is one; Je- sus Christ is truly God and truly human; God predestines and gives us freedom; the one who is not with us is against us, and the one who is not against us is for us. For the fullest grasp of truth these apparent opposites have to be held together in tension. Indeed, not to do so, but to take one side of the paradox by itself to its logical conclusion, is a sure way to error and possibly to serious heresy.

How does this relate to Anglicanism? Some would see the diversity, and sometimes the clash, of traditions within Anglicanism as a weakness. It can be, if the diversity gets out of hand and if it degenerates into factionalism in which each group sees all truth in its own position and none in that of others. So there are catholic and evangelical, conserva- tive and liberal, freewheeling charismatic and rigidly liturgical, socially activist and piously withdrawn - all of them Anglicans. These are the po- larities. Held together in the one church in dynamic tension they enable a fuller understanding and expression of God's truth; polarised and at war with one another, they will be destructive to the church, and will al- low those at the opposite poles to drift into partisan error.

Let me illustrate from the situation in our Australian Church. There are two groups whose differences from the main stream of the church in this country give rise from time to time to the possibility of separation from the rest of the church. One is the Diocese of Sydney, our largest and wealthiest diocese, with its distinctive conservative evangelical stance;

24 at the other end of the spectrum are those who would describe them- selves as catholic traditionalists, with particular concerns about the ordination of women. There are some, both in these groups and in the rest of the church, who in moments of exasperation suggest that the bonds of unity in the national church be loosened or even broken.

The argument runs that unity should not be maintained at the cost of truth... truth, of course, as each side sees it. The fact is, however, that truth would suffer once the different perspectives, held often uneasily in ten- sion, were separated and each went their own way without the balance which the other provides. The result would be a number of churches, each convinced it was right, and each characterised by the sectarian spirit of those who take one side of paradoxical truth to its logical conclusion. Certainly, whatever was left of the Anglican Church, or of a number of churches each claiming to be Anglican, would be severely deficient in its catholicity.

It cannot be pretended, however, that holding paradoxical perspectives on truth together in creative tension is easy. There is an essential ingredient: those who hold particular perspectives must have their centre of gravity within Anglicanism. The reason that Sydney and other dioceses have held together in healthy and constructive unity is that the top lead- ership have prized their Anglican heritage. That has been true right up to and including the present day. There are those, however, whose loyalty and centre of gravity lie elsewhere; and the pressure from them is very strong, and in Sydney shows signs of increasing. Departure from the litur- gical norms of the Prayer Book tradition and the unauthorised practice of lay presidency at Holy Communion in certain places are disturbing signs of this trend which threatens to jeopardise the delicate balance in which our different emphases can enrich the church and enlarge our witness to the fulness of the catholic faith. This applies similarly to the catholic tradi- tionalists. As long as their centre of gravity lies within the Anglican spec- trum they bear a witness which is valuable to our whole church. If however their real loyalty lies elsewhere, and they look to some other church for their authority and their liturgical usage, they will lose the

25 possibility of making their needed contribution to the genuine catholici- ty of our church.

What does this say to us who particularly prize the catholic nature of the Anglican Church? It says two things. One is that to be a catholic-minded Anglican does not mean devaluing other emphases within the church. To be truly catholic means being evangelical; it takes seriously the power of the Holy Spirit, so enthusiastically testified to by charismatics; it wants to conserve the treasures of the past; it knows it must be open to fresh in- itiatives for the future; it has a social gospel; it is alert to the real ques- tions being asked by our contemporaries; it calls for personal holiness. So what we see of these qualities in other schools of thought in the church we should welcome, even if at times we disagree with some ways in which they find expression.

The other is that our own catholicism - using the word in its narrower, more partisan, meaning - should be unashamedly Anglican. I do not mean that in a cocky, self-satisfied way. The Anglican Church has never claimed to be the whole church, nor does it pretend to be without fault or weakness. But it is an authentic embodiment of the one holy catholic and apostolic Church, with its own ethos, culture and integrity. By all means we should be ready to appreciate and glory in the strengths of catholic as embodied in other communions, and we must long for visible unity with them. This should not be, however, at the cost of denying or devaluing the particular gifts and treasures which God has entrusted to us.

Having said all this, let us honestly concede that the catholic movement in Anglicanism has lost ground in recent decades. The growing edge of Anglicanism had been in the evangelical movement, both in its conservative evangelical and its charismatic expressions. There are vari- ous reasons for this, some of which I shall allude to when I speak of how we should face the future. One important factor, however, is the current climate of postmodernism. While the postmodernist approach to life is built on certain assumptions which are antithetical to Christian faith in general, it is particularly contrary to the catholic understanding of

26 Christianity. Catholic Christianity believes in a visible church, which necessarily has an institutional character; postmodernism is critical of institutions. Catholic Christianity emphasises tradition and continuity; postmodernism trusts in what my experience tells me today. Catholic Christianity holds to a revealed faith interpreted with authority within the life of the Church; postmodernism makes me and my perceptions and feelings the test of truth (if indeed there is such a thing as truth). Catholic Christianity gives high place to order in ministry and sacra- ment; postmodernism is dismissive of structured, ordered ways of doing things.

While all orthodox Christians would have misgivings about some of the postmodernist assumptions evangelical Christianity has more success- fully coped with the postmodernist climate than has catholic Christiani- ty. Being less tied to the principles of the visible church, tradition, hierarchy, order and liturgy, evangelicals have been able to present an attractive Christian face to seekers who have grown up in the postmod- ern environment. They have been much more comfortable with the religious supermarket mentality where people shop around until they find the brand of Christianity that is most appealing. So growth is more evident in evangelical and charismatic churches than in the more formal and traditional catholic churches.

There are lessons here to be learned. There is all too often a catholic self -satisfaction and complacency which wins no friends, and an inflexibil- ity even on matters where real principle is not involved. Yet I would counsel against losing our heads. I have been around long enough to see a number of changes of fashion in world and church alike. Trends seem to last for an increasingly short period; and postmodernism contains the seeds of its own decay. There is a basic contradiction in its denial of absolute truth, for if there is no final truth, postmodernism itself cannot be finally true.

I have never forgotten the account given by an Australian bishop who travelled some years ago through Wales and then through Russia. He described how in village after village in Wales he found large church

27 buildings which once throbbed with vitality in the 19th Century evan- gelical revival movements that swept through the country, but which are now bereft of life. In Russia, after seventy years of virulent atheistic propaganda he found Orthodox churches crowded with people, many of them young, worshipping in an ancient liturgy apparently remote from 20th Century life. We must not oversimplify the reasons for this striking contrast; but it does remind us that what catches the passing attention of one age may lose its force in another. Already there are in- dications that the flow out of Pentecostalist churches is catching up to the flow coming in. There are lessons to be learned from the Pentecos- tal experience but unthinking imitation is not one of them. We would be unwise to put all our eggs in the postmodern basket.

For the catholicity of Anglicanism (in the broad meaning of catholici- ty) to be maintained, it is important that the catholic wing of Anglican- ism (in the narrower meaning of catholic) have a positive future. Let me suggest some of the elements that are necessary if this is to be so.

First, there needs to be an inner, quiet, non-triumphalist confidence which is positive and not simply reactive. I make that last qualification because I observe a tendency for catholic-minded Anglicans to become negative and reactive when they find themselves in a small minority, as in Sydney. Let me illustrate with some of the ways in which reactive attitudes can lead to a serious loss in catholicity.

The Catholic faith, properly understood, takes the Bible with the utmost seriousness. Anglican Catholics have no difficulty in affirming the canonical scriptures, in the words of our Constitution, as "the ultimate rule and standard of faith given by inspiration of God and containing all things necessary for salvation". [8] We have noted with appreciation that reforms in the Roman Catholic Church in the past half century have significantly stemmed from a renewal of biblical study in that church. As I said in a sermon in another place last year, any development in the church's understanding of sexual morality can only come if we are satisfied that the change is in accordance with a

28 full and proper understanding of scripture. So catholic Anglicans should use the Bible in teaching and preaching and small study groups with the same enthusiasm as evangelical Anglicans. Yet there will be a proper critique of some ways of using and interpreting the Bible. The Bible is the ultimate rule and standard of faith, but it does not stand in a vacuum. Keble argued that to understand the Bible it must be considered in the context of the tradition of the primitive church. There is an interplay between the written word of scripture and the living tradition of the church. The tradition, which can all too easily go astray, must be constantly tested against the written word; but the word is to be understood in the context of the tradition. The Bible is the ultimate standard, but it does not stand alone, and indeed makes no claim within itself to stand alone. May I add that those are most blind who imagine that they read and interpret the Bible free from the influence of any tradition of interpretation. That is why people who claim to be led by the Bible alone still come up with dif- fering understandings of what is written. My essential point, however, is that we must not react to wrong ways of using the Bible by devaluing the Bible.

Again there is the matter of preaching. Evangelicals emphasise the preaching of the word. Good. In doing so, unfortunately they often give too little place to the sacraments. That is no reason for catholic minded Anglicans to devalue preaching. Indeed, I suggest that the poor quality of much of the preaching in churches of the catholic tradition is one of the major reasons for weakness in that tradition.

It is the same with evangelism. The dismissal of evangelism as a preoccupation of evangelicals which is of no concern to catholics is tragic foolishness. The great anglo-catholic priests of the past were motivated by what was called the love of souls. The phrase may sound old-fashioned, but the reality of which it speaks is an essential component of catholic faith. The church exists to bring human beings into communion with God, now and eternally. Lose that, and we lose everything. I know of nothing more uncatholic than the complacency

29 of some so-called catholic parishes which take the attitude that people may join us if they wish but we have no obligation to search them out and nurture them.

The second necessary element for the resilience of the catholic wing in Anglicanism is to take theology seriously. The academic strength of the evangelical theological colleges in Australia is to be admired, as is the encouragement given to able students to pursue advanced theological study. The record of the Anglican catholic colleges in this respect is much less commendable. In the end, the world will be won for Christ and drawn into his church not by efficient administration or skilful techniques (useful as these are) but by the proclamation, exposition and living out of the catholic faith in a way that makes sense to people and gives meaning to their lives. All too often catholic faith has been seen in terms of the trimmings of liturgical or devotional practice, while the great central truths have been taken for granted or neglected. I have sometimes commented that bishops need to be theologians, not in the sense of academic theology but of being so in tune with the church's faith so that they are able to expound it in trustworthy fashion in ways understandable to their people. The same is true of parish priests. People should know that what they hear from the pulpit is not an expression of private opinion but of the catholic faith.

Thirdly, the church needs to learn from its catholic wing a sound ecclesiology. Again I quote from our Constitution:

A diocese shall in accordance with the historic custom of the One Holy Catholic and Apostolic Church continue to be the unit of organisation of this Church and shall be the see of a bishop. [9]

The reason for this is that the diocese is the smallest unit which brings together all orders of the church - bishop, priests, deacons and laity. The diocese is not to be understood as the ecclesiastical bureaucracy - them as against us - but as the people of God drawn together in a common mission under the leadership of their Father-in-God. The

30 current trend is towards a new congregationalism, and the stronger the congregation or parish the less its place as part of the diocese is often seen to be.

What is fascinating is to see the beginnings of a trend in the opposite direction among a number of the independent evangelical churches. The Pastors' Network which has recently been established in Melbourne, which has drawn in many pastors of evangelical and Pentecostal churches, has lately been emphasising the need for co-operation for the effectiveness of mission to the whole city. This seems to have been received as a striking new insight. Yet it is simply what catholic ecclesiology has always understood. Our mission is not only to individuals in local communities (crucial as that is) but also to the city, the state, the nation, and the world. The present trend to globalisation in world affairs, which is unlikely to be reversed, points to the need of geographical catholicity for the church. The world-wide impact of the pontificate of Pope John Paul II is a clear illustration of the need to think and act globally. For the church to do so, it requires a catholic ecclesiology. The present discussion of the role of a Universal Primate, promoted by the recent ARCIC report The Gift of Authority points to an issue that cannot be avoided. That is not to say - and the report does not say - that universal primacy should be seen in the terms in which it has found expression in the history of the papacy. There is adequate scope for mutual learning in this regard by both the Roman and Anglican Communions.

Finally, there needs to be a renewal in catholic Anglicanism of an element which has always been central in the Christian life but which is all too easily neglected. I mean a holiness of life which embraces a willingness for sacrifice in the pattern of the cross of Christ. We have frankly become too comfortable, and I might add, often too comfortably rigid. We have been too content with external fripperies as against inner discipline of life. How faithful are our clergy in the use of the ? How regular and reverent is our approach to the Eucharist (and is its sometimes excessive use as the only form of public worship a factor in the carelessness with which it is often approached)? What has 31 happened to our practice of regu- promise. I believe in the future of lar mental prayer and meditation? catholic Anglicanism. May we all Does it not say something to us commit ourselves to that future. that when the world hears of Homelessness soars in our meditation, it assumes a context of biggest cities, driven by Buddhism or Transcendental rising inequality since 2001 Meditation and is surprised to find - By Sharon Parkinson & Deb that meditation has been basic in Batterham catholic ascetic practice over the Homelessness has increased centuries? How seriously do we greatly in Australian capital cities take self-examination, confession since 2001. Almost two-thirds of and absolution? How ready are our people experiencing homeless- clergy to go to some demanding, ness are in these cities, with much sacrificial sphere of pastoral work of the growth associated with rather than seek a comfortable es- severely crowded dwellings and tablished parish? In the end the rough sleeping. greatest threat to our catholicity Homelessness in major cities, will be a failure in responding to especially severe crowding, has God's call to holiness of life. risen disproportionately in areas What John Keble reminded his with a shortage of affordable hearers, and what the Oxford private rental housing and higher Movement took up, was the inte- median rents. Severe crowding is gral place of the Anglican Church also strongly associated with weak in the great continuous stream of labour markets and poorer areas catholic Christianity. Because the with a high proportion of males. church is composed of fallible hu- These are some of the key findings man members it is constantly in of our Australian Housing and need of reformation and renewal; Urban Research Institute (AHURI) but because it is the divine society research released today. indwelt by the Holy Spirit, the gates of hell will not prevail Extending previous AHURI work, against it. That was Jesus' promise. we combine 15 years (2001-2016) His invitation to us is to be agents of homeless estimates from the in the fulfilment of that

32 Australian Census, other customized census and the Australian Institute of Health and Welfare’s Specialist Homelessness Service Collection (SHSC) data.

People counted as homeless on census night live in: improvised dwellings, tents or sleeping out (rough sleeping); supported accommodation; staying temporarily with other households (i.e. couch surfing); boarding houses; temporary lodging; or severely crowded conditions.

How has the geography of homelessness changed?

Nationally, 63% of all homelessness is found in capital cities. That’s up from 48% in 2001.

33 Shares (%) of homelessness and population by area type

At the same time, homelessness has been falling in remote and very remote areas. However, it still remains higher in these areas per head of population.

Homelessness is also becoming more dispersed across major cities.

In Sydney, a corridor of high homelessness rates stretches from the in- ner city westward through suburbs such as Marrickville, Canterbury, Strathfield, Auburn and Fairfield (more than 30km from the CBD).

In Melbourne, high homelessness rates are found in Dandenong (around 25km southeast of the CBD), Maribyrnong and Brimbank to the west, Moreland and Darebin to the north and Whitehorse to the east, about 15km from the CBD.

Homeless rates in Australia 2016

34 After accounting for population growth, we see a decline in homeless rates in the CBD and inner areas of Perth, Adelaide, Melbourne and to an extent Brisbane over the 15 years. At the same time, homeless rates in outer urban areas have increased. In many regions this increase outpaced population growth.

Change in homeless rate compared with population growth 2001–

35 The numbers of households living in severely crowded dwellings in capital cities have doubled in 15 years, accounting for much of the growth in homelessness overall. In 2001, this group accounted for 35% of people experiencing homelessness, with 27% living in cities. By 2016, severe crowding rates had soared to 44% of all people experiencing homelessness, with 60% living in capital cities.

Share of severe crowding by area type, 2001– 2016

Rough sleeping has also transformed into an urban phenomenon — nearly half of all rough sleepers in Australia are now found in capital cities.

What is driving these changes?

Homelessness has risen disproportionately in areas with a shortage of affordable private rental housing and higher median rents. That’s especially the case in Sydney, Hobart and Melbourne. In capital city areas with a shortage of affordable private rentals in both 2001 and 2016,

36 severe crowding grew rapidly (by 290.5%) against all homelessness growth (32.6%).

Changes in share of homeless and population by city and region, 2001-16

37 The effects of rental affordability on homelessness rates still hold after controlling for other area characteristics. We also find that these rates are strongly correlated with higher shares of particular demographic groups in an area, including males, younger age groups, young families, those with an Indigenous or ethnic background, and unmarried persons.

Severe crowding in capital cities is also strongly associated with weak la- bour markets and poorer areas with a high proportion of males. However, these associations do not hold for severe crowding in remote areas.

What should governments and services do?

The way our cities are becoming more unequal over time is shaping the changes in the geography of homelessness.

Governments must find ways to urgently increase both the supply and size of affordable rental dwellings for people with the lowest incomes. We also require better integration of planning, labour, income support and housing policies targeted to areas of high need.

Rates of severe crowding remain highest in remote areas, and continued efforts to increase housing supply in remote areas, such as the National Partnership on Remote Housing (NPRH), are needed. Targeted responses are required to combat its growth in major cities.

It is critical that specialist homelessness services, as a first response to homelessness, are well located to respond in areas where demand is highest.

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41 Pray throughout Pray for, St Matthew’s, the week Zababdeh, (West Bank, Palestinian Territorries), our Pray for the Anglican Church – Anglican Communion Partner: for Justin, ; We remember especially their Parish Philip Freier of Melbourne, Primate of Priest, Fr Saleem Dawani, and his Australia; Glenn, Archbishop of ministry in the parish. We remember Sydney; Michael Stead, our Regional also Jameel Maher, who acts as the St Bishop; and for all the bishops, priests, Matthew’s partnership link person deacons and Religious of the Anglican with us. May both our parishes be Communion. blessed by the link we are establishing. In the Anglican Cycle of Prayer we are asked to pray for the Church of Pray for the Church’s mission: Nigeria; for The Most Revd Nicholas Lord Jesus Christ, you stretched out Okoh - Metropolitan & Primate of all your arms of love on the hard wood of Nigeria & Bishop of Abuja and for all the cross that everyone might come his clergy and people. within the reach of your saving embrace: So clothe us in your Spirit Pray for Fr James and for Fr that we, reaching forth our hands in Michael as well as for Helen and Antonia. May God bless them love, may bring those who do not and their ministries and may we know you to the knowledge and love support them as they work among us of you; for the honour of your name. in Christ’s name. Amen. (Author unknown)

Pray for St Paul’s: God of mercy, Pray for our Children’s Church: strengthen us to help shape a parish The Lord said, ‘Let the little children where diversity is a source of come to me and do not forbid them enrichment, compassion is common, for such is the kingdom of heaven’. life’s poetry realized, suffering Bless, Lord, your children who now lightened through sharing, justice stand before you in prayer. Help them attended, joy pervasive, hope lived, to understand the depth of your love. the hum of the universe heard, and O Lord, bless our Children's Church together with you and each other we and all its future endeavours, that build what is beautiful, true, worthy through it we may glorify you with of your generosity to us, an echo of your Father and the Holy Spirit, now, your kingdom. Amen. (Ted Loder) always and forever. Amen.

42 Pray for peace: Lead me from death to life, from falsehood to truth; lead me In love and charity please from despair to hope, from fear to trust; remember the recently departed lead me from hate to love, from war to especially Stephen Griffin that God peace. may grant him a place of refreshment, Let peace fill our hearts, our world, light and peace. our universe. Pray, too, for, Collin Jack McPherson; Pray for all in need, We remember Geoffrey Alymore Browne; Septimus especially this week all those who Albert Raverty; Lorna Whitley; provide care and shelter to other Annamarie Elizabeth Bunsell; Evelyn nations. May God give them strength Beatrix Blackman; Jean Margaret Rose and courage so that they may continue Fuller; Joanne Terrans; Robert James their good deeds. Fuller; Noel Reginald Nathaniel and for any others whose year’s mind falls Pray for the sick and their carers: around this time. Andrew; Eugene; Joyce Bannister; Margaret Baseley; Jenny Bounds; John Rest eternal grant unto them Burns; John Carey; Jan Cowan, Hilary O Lord, and let light Davies; Dave Ernst; Jim Foster; perpetual shine upon Florence; Juliette Harris; Anna them! Laurence; Shirley Lowe; Melissa; Fr

Reg Mills; Jan Morgan; Alister & Sally Palmer; Mark Palmer; Geraldine Rees; Brian Riordan; Jean Storey; Sylvia Thompson; Margaret Wheatley; Bob Woods

Services during this week at St Paul’s

A mid-week Eucharist will be held in the Chapel of our Lord's Passion on Wednesday at 10.30am.

Commemorations noted by the lectionary this week –

 Thursday 20th June – Thanksgiving For the Holy Communion

 Saturday 22nd June - Alban, First British Martyr (d.c.209)

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Phone 9747 4327 Post PO Box 530, Burwood, NSW 1805 Website www.stpaulsburwood.org.au Rector Fr James Collins [email protected] Senior Assistant Priest Fr Michael Deasey OAM Honorary Priest Fr Jim Pettigrew Lay Minister Ms Rosemary King Director of Music Mrs Sheryl Southwood OAM Organ Scholar Aleksander Mitsios Rector’s Warden Dr Jane Carrick – 0418 399 664 People’s Wardens Mrs Elizabeth Griffiths – 8033 3113 Mrs Pam Brock – 9747 3619 Office Secretary Mrs Caroline Badra (9.30am to 2.30pm, Tuesday to Friday) [email protected]

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