All Saints Parish Paper 7, MARGARET STREET, W1W 8JG asms.uk APRIL 2021 £1.00

Holy Week and Easter FR MICHAEL writes:

After last year’s Holy Week, streamed An extra reason for celebration this from the Oratory, even the current Eastertide is, of course, the imminent limitations don’t seem too constricting as arrival of a new Vicar just before we offer the liturgies of the Great Week Pentecost. Much work has been done on and celebrate the Resurrection. Very many the Vicarage and all will be ready in time thanks, once again, to all those involved for Fr Peter to move in. Particular thanks in live-streaming as well as servers, choir, are due to John Forde for his careful work churchwardens and all who’ve helped to in arranging and overseeing the alterations make these offerings of worship possible, and redecoration. especially those of the Triduum. It is many years since I’ve had to be both priest and We are not likely ever (in this world, at deacon at these liturgies: as I write to you least) to discover exactly what took place I’m hoping that my voice survives and I on Easter morning. But more important succeed in multi-tasking my way to Easter for us is that the first Christians, large evening (prayers, please, to S Blaise, numbers of them, immediately believed patron saint of throats). that something remarkable had happened

1 and acted on it. Witnesses saw Jesus alive to coincide not only with the coming of (cf 1 Corinthians 15: 5 – 8); the disciples Spring but also a gradual relaxation of understood that God had vindicated Jesus pandemic-related restrictions in daily life, and they trusted in this understanding to which should mean a gradual return to the point of risking their own lives; they our customary liturgical life as well. Add were transformed, and the Church was to that a new Incumbent for our parish born. The challenge of the Gospels to us is towards the end of the season and we have to share their gladness and trust and to let many reasons to keep celebrating Easter the risen Christ transform our lives. this year. Fr Michael This year we hope and expect Eastertide

All Saints and St Anne’s,

Though divided by Oxford Street and 1874) and the first to broadcast a concert in different Deaneries, the parish of All on the radio after the first world war. All Saints and St Anne’s, Soho, have enjoyed that remains of the original church, built in a good relationship in recent years. 1686, is the second tower of 1811, under The Rector of St Anne’s has been a not the floor of which are interred the ashes of infrequent celebrant at weekday Masses, crime writer, theologian and churchwarden and a few years ago members of All Saints Dorothy L. Sayers. supported St Anne’s as they experimented The church was totally gutted in the Blitz with evening opening when the streets of and left a ruin, which the Diocese planned Soho are at their busiest. The churches to turn into a car park, until the tenacity are very different in character though. of the locals brow beat the bishop into a Many regular worshippers at St Anne’s u-turn, resulting in the multi-purpose site actually live in the parish, and the church which was opened in 1991 and enhanced functions as much as a community centre with an award-winning entrance five as a place of worship. It currently hosts years ago. Last Summer the parish began twenty-two 12-step meetings a week and funding the position of full-time curate, under ‘normal circumstances’ would and the rector, Fr Simon Buckley, was hold a weekly lunch for around thirty delighted to welcome Paul Gurnham, pensioners, community choir rehearsals, from the ‘other side’ of Oxford St and who a monthly homeless meal, conferences he interviews for the Parish Paper: and workshops and at weekends (until Paul, it’s a great pleasure to be your 5am) the night hub, mopping up those training incumbent at St Anne’s, Soho, whose good night out has gone bad; and where I think you might be the first full- much more besides. It also has a particular time curate since Ken Leech in the late ministry to the LGBT+ community. 1960s. The days when it had one of the most You went to Westcott House to train famous church choirs in London are gone. for ministry having been a member of It was the first church in which Bach’s St ASMS. How formative was ASMS in John Passion was heard in London (in your sense of vocation?

2 Although I was a regular at the Sunday ordained life. I would often meet ordinands 8 o’clock Mass and on weekdays when I at ASMS who would visit and re-visit and used to live close by, I was not at ASMS conversations with them helped me in my for the Sunday High Mass, which might own discernment. sound a bit odd. In the midmorning slot Did you find a continuity with ASMS at I attended Wesley’s Chapel with my wife, Westcott? Cheryl (a Methodist). My ‘sending church’ Yes. My spiritual core had been built by was in fact St Dunstan in the West, a City prayer and the Eucharist at ASMS and Church close to my workplace where I was this was to keep me centred and nourished an altar server and PCC secretary. Bishop at Westcott. Amid much that was new, the Jonathan Baker was vicar there and he constancy and rhythm of prayer became was succeeded by Fr Barry Orford who I all the more important. had first met at ASMS. It has been interesting meeting clergy And yet ASMS has been there at critical in Cambridge who have some connection points in my spiritual formation, both in with ASMS, finding at the church a place the worship of the church and in the clergy where they grew in their sense of vocation and laity I have met there. I first attended to ordained life. ASMS before I moved to London. This was for my USPG commissioning service And what about continuity now at St before I went out to work at an Anglo- Anne’s… let’s face it our church is not Catholic theological college in Tanzania. exactly a Butterfield gem, is it? I had already spent some time at St Like ASMS, St Anne’s is a Eucharistic Stephen’s House in Oxford preparing for community where prayers are said and this post and was quietly determined that I Christ crucified is proclaimed. Whatever would not be a priest. the architecture, that is what is important! Some years later, by then a barrister, What have you learned to appreciate Cheryl and I were living only a short here that you maybe hadn’t experienced distance from ASMS and we ran across elsewhere? it on a walk. This place seems strangely St Anne’s has very deep roots in the local familiar, I thought. I went along to the 8 community in a way that is uncommon o’clock Sunday Mass. in central London with predominantly I had discovered a church which gives gathered congregations. In part this is space and time for prayer above any other because of St Anne’s recent rebuilding in activity. At Mass and at the Office, but the 1990s which incorporates a community most importantly in silent prayer before hall used by local organisations, and the Blessed Sacrament, I could listen to offices for community organisations like God. the Soho Society located in the building. It is a great testament to ASMS that it I also much appreciate our work with has a reach well beyond its main Sunday our parish primary school which always congregation. It is a spiritual engine house brings new experiences, challenges and which resources the wider Church and joys. especially those discerning vocation to

3 Be honest — I can take it — what predecessor to the House of St Barnabas, aspects of ASMS are you missing here? ‘the House of Charity’ was previously Fewer than sixteen candles on the altar, located on Manette Street in the former even on a Sunday! St Anne’s workhouse. In 1885 in the old chapel of the House, Fr Charles Fuge Despite the differences, are there Lowder and his companions founded the similarities between the two churches Society of the Holy Cross (SSC). When do you think? the charity moved to 1 the The Catholic ethos of each is different, Manette Street building became the house yet chip further down and there are of the Community of St John the Baptist interesting similarities, often unexpected. (the Clewer Sisters) and the sisters I have already noted the richness of ministered at the House of St Barnabas, at prayer life in both churches. I wonder if that time a house for destitute women and this is one of many echoes of the religious their children, well into the last century. communities that once ministered in our parishes: All Saints Sisters of the Poor in I find this history an important reminder Margaret Street, and the Clewer Sisters of the outworking of Catholic spiritual and the Society of St Francis in Soho. life that ASMS and St Anne’s hold in common. You mentioned Fr Ken Leech; There is a healthy ‘seriousness’ about it is humbling to think of him as my the spiritual life at both churches. It was at ‘predecessor’ at St Anne’s. His writings ASMS that I was introduced to sacramental and ministry show how authentic Anglo- confession. I’ve met ordinands who know Catholic spirituality fuels the Church’s St Anne’s because this is where they have action and advocacy for the poor and come for spiritual direction or confession. marginalised. It is also very pleasing that both With experience of both and at this churches are supporters of USPG and early stage in your three years at St have a good awareness of the wider Anne’s how do you think the experience Anglican Communion. This is a great of both churches will influence your legacy to the missionary impetus of the ministry in the future? Catholic movement. ASMS gave me a Catholic spirit which The Tractarian movement that is so resources me for ministry at St Anne’s. obvious at ASMS had its impact in the My spiritual life continues to deepen, now parish of St Anne’s too. Part of my rôle in the context of preaching and pastoral as curate at St Anne’s is chaplain to the care, and from June, God-willing, in House of St Barnabas at 1 Greek Street, administering the sacraments. My prayer an employment training centre for those is that God would continue his work in with recent experience of homelessness me so this combination of the spiritual and a social enterprise private members’ and the pastoral can be put to his work club. I lead prayers in the ‘new’ wherever he calls me next. Tractarian chapel, completed in 1864. The Fr Simon Buckley

4 We love the place, O God

Fr Simon Buckley (and one of his parishioners), Yvonne Craig, and Fr Simon’s recently departed dog Betty.

Hallowed and sanctified by centuries of At All Saints for 45 years I have been prayer and the celebration of the Eucharist blest by the joys of the daily Eucharist two companion churches have comforted which Father Michael and his helpers and cheered me during the present have devotedly continued to provide pandemic. Their priests and parishes have for us during the lockdown. They have each provided us with ‘God’s house of opened the church safely for private prayer, in which thy servants meet’. prayer, and although we may be socially restricted, we are spiritually strengthened, Our own beloved All Saints, united and upheld in worship. I have magnificent in its 19th century beautiful also been uplifted and delighted by the building and lovely liturgies, is close to sight of Shawn Welby-Cooke’s glorious Saint Anne’s Soho. Founded in the 17th flower arrangements, the previously century, but tragically bombed, its Holy unseen ancient funeral pall — and Father Eucharist and the reserved sacrament Michael’s lacey vestments! Even more now grace its small square hall. These valuable have been his erudite scholarly two churches, houses of prayer, relatively sermons and writings which have recent and very old, are revered and enriched my mind, while Chris Self has respected by me and many others for the safeguarded my old body as he escorts me spiritual sustenance and shelter given us and my wheelie up and down the church in these days of distress and uncertainty. steps.

5 At Saint Anne’s, the Rector, Fr Simon had for being an Anglican with the Buckley, has created a warmly welcoming Communion’s many varied churches with family-centred rainbow church serving its their different traditions and wonderful local community of Soho parishioners. ways of worship and belonging. It is this After enjoying the full range of formal sense of belonging to the Body of Christ and informal services the church then and the Christian community which has offers hospitality to parish local groups helped me and us all during the loneliness including feeding the poor and homeless, of lockdown. Through tragedy and trouble support for minority activities, and care these churches have been beacons of for persons with mental health problems. hope, places of peace and strongholds of I have always been revitalized by the assurance that God loves us, sending us church’s imaginative and inclusive the Holy Spirit ‘to pour is ever wont His Holy Eucharist where young, the old, blessings from above’. the disabled and strangers are enabled to participate in this joyful mystery. Now 96 I greatly appreciate these Afterwards I have been delighted to Sanctuaries of Saint Anne’s and All Saints. socialise with so many famous and I increasingly value the kind pastoral care infamous world visitors, while sharing which our priests give to us all. Their our hopes and fears with loving friends. personal friendship and companionate Fr Simon has continued to ensure such co-operation in encouraging good local sustaining experiences through streaming community activities inspire us to grow in services and study groups, Zoom- grace and also be blessings to one another ing meetings, online weekly spiritual and the wider world. Thus it is with reflections on the Psalms, and a video heartfelt thanksgiving for our churches showing his pastoral and prayerful walks that within them I know I shall always around Soho’s deserted streets, with find love and life. homely homilies of hope and comfort. We love the word of life Thus I have deeply benefitted from The word that tells of peace being a member of both churches. This Of comfort in the strife has renewed the gratitude I have always And joys that never cease. Yvonne Craig SERMON on LENT 2 Preached by Fr Michael Bowie

Today we’ve been hearing about faith, to celebrate his Funeral Requiem. The from its first manifestation in Peter’s Archbishop, Donald Robinson, had been recognition of who Jesus is, to a a close childhood friend of my father definitive argument of post-reformation from their schooldays, and so, scarily, it . was the Archbishop who appeared in the sacristy that morning just after I arrived. In 1994 I flew to Sydney just in time Seeing an unfamiliar cleric preparing to to see my father before he died and then celebrate Mass in one of his churches, he

6 was at first a little standoffish, but after recognition has to face interrogation and I’d introduced myself he warmed up, correction. There is a whole life of growth a bit. Not a famous conversationalist, and challenge after initial acceptance of he got to his point quickly saying, ‘I who Jesus is. Peter had no difficulty in remember the exact time and place where recognizing and acknowledging Jesus as your father accepted Jesus Christ as his the Messiah, the Christ. But he did not personal Saviour’, giving me a date and accept the price that had to be paid to be a familiar road name. I was momentarily a disciple, the hard, unsentimental core of taken aback: this long-past teenage Mark’s Gospel: moment didn’t, for me, resonate with the “If any want to become my followers, father I had just lost; to the Archbishop it let them deny themselves and take up was the correct reaction to a bereavement, their cross and follow me. For those to assure me that my father was saved, who want to save their life will lose that he would escape eternal torment. My it, and those who lose their life for my father had moved a long way from that sake, and for the sake of the Gospel, conservative Evangelical Christianity, will save it.” Mark 8: 34 – 46 but it is one understanding of faith: you correctly acknowledge the truth about There is a ‘Peter’ side to each of us, a Jesus and you’ve ticked the box, you’re resistance to following Jesus in practice; in. You can read that out of some verses it would be so much easier if we only of St Paul. I’d say it’s a start, but my had to tick that box. But as we backslide, Father’s journey and the man I knew him and fail, and start again, we know that to be had already shown me there was a this active following is what faith means; lot more to it than that. it is a process and a perseverance, not Today’s Gospel is the turning point the acceptance of a proposition. Peter of Mark’s account: there at Caesarea shows us precisely how accepting Jesus Philippi the recognition of who Jesus as your personal Saviour is a beginning, is and his road to the cross intersect. but faith must be enacted to be true and Since Christmas we’ve had various to convince, not least ourselves, and opportunities in the Gospels at Mass to that will involve challenge and cost. reflect on how Jesus is recognized: at That process includes failure, as Peter’s the Epiphany, the Baptism, the wedding life and all our lives show; faith should feast at Cana and the Transfiguration. enhance, not narrow, life experience. It More follow in the Easter season, from will ebb and flow, change, grow weary Mary Magdalen in the garden on Easter and cold and then surprise us again with a morning to the two disciples on the road fresh and different blossoming. That was to Emmaus and the other resurrection my father’s experience and it is mine: appearances. Lent is intended to help us with that. Faith is the underlying theme of our lives, But today’s encounter, what happens not a separate theological compartment; after Peter has ticked that box, shows that it must bite us where we live, as well as his recognition of Jesus does not effect enhancing life. a final or complete change in him; this

7 Today’s other readings elaborate God, to be understood within the familial Peter’s imperfect recognition-moment by relationships Jesus promoted, created revisiting the idea of faith with reference for each of us by our baptism. The new to the covenant of Abraham and Paul’s Big parent / child relationship with God and Idea about Faith and Works, which is also the brother / sister relationship with each the cornerstone of a Protestant argument other are not about patrons and clients but with the rest of us which reckons ‘faith’ about trustworthy bonds more significant as good and works irrelevant. Underlying than blood-ties, of which the Mass is the this argument is a good question which greatest and most abundant pledge. we rarely hear addressed. What exactly is faith? If it isn’t just accepting that S James is more help than S Paul proposition, ‘Jesus is Lord’, what does it here: he reminds us that our faith in mean, to a first century Jew or to a citizen Christ is about our daily life, what we of the Roman Empire like Paul? Or to us? do, in our making Jesus’ way our own. What did this terminology mean to its The Lord forgives our mistakes along early Christian hearers; how did it change the way (and we have the sacrament their lives so that Christianity even came of penance to help with that), but he to be known as The Faith. continues to call us back to a faithfulness which demands solidarity with others, Of course, this faith-vocabulary (pistis especially the poor and forgotten, and in Greek, fides in Latin) had meaning with all our fellow Christians. This is within the wider ancient world: it isn’t the essential relationship-based character a uniquely Christian usage. As a random of Christianity which Jesus taught, most example, the Roman poet Catullus’ familiarly in the Lord’s Prayer. literary hymn to Diana begins Dianae Paul’s apparent setting of faith against sumus in fide, ‘we are in the care of works is a rhetorical ploy aimed at Jewish Diana’: here fides, translated ‘faith’ in our listeners like him who regard the Law as texts, denotes the relationship of client paramount (that’s clear in the tortured to patron in both daily life and religion. rhetoric of this morning’s second reading For Greeks and Romans the word pistis from Romans [4: 13 – end]). Whenever or fides is used in religion as analogous Paul talks about ‘works’ he means the to a social or legal relationship; it is Jewish Law, Torah (primarily food laws, transactional. An early Christian hearer sabbath and circumcision). As St James would instinctively know that. But the observes, prominence of ‘faith’ vocabulary in …someone will say, “You have faith Christian theology, like another of our key and I have works”. Show me your faith words, ‘grace’, the generous giftedness of apart from your works, and I by my God’s relationship with us, is in marked works will show you my faith. contrast to the theology of Judaism or James 2: 18 Greek and Roman pagan religions. It reinterprets these ‘faith’ words’ core That describes the taking up of one’s sense of ‘trust’ and ‘trustworthiness’ as cross and following Jesus to which we are a description of our relationship with called today in the Gospel.

8 Christianity developed the idea of faith begin the journey at our baptism, we are as trust in God and the trustworthiness nourished in it in Christian community of God. Faith is how our commitment by the sacraments, especially here at the to that trust and trustworthiness alters altar, and we finish it, if we persevere and our life, behaviour and who, in the end, grow in love, through our death, with the each of us is going to be before God. We hope of glory.

Models of the Church What is the Church?

Following on the series of articles about we translate ‘church’ in the Gospels. Anglicanism and our Catholic pedigree, In context these two verses denote two what follows are some further thoughts essential iterations of church, universal about the Church itself, the Catholic and local respectively (another long whole of which we claim to be a part. argument then follows about which of In the most straightforward way, the those is prior, but not here!). But the Eucharist ‘makes’ the church, and what Gospels were written many years after we do in gathering for the Eucharist the Pauline epistles in which the word we probably deserves far more attention than translate ‘church’ occurs frequently. And most of us give it. I hope to revert to that it is a word in general currency in secular next month. But first we need to consider Greek, with a settled meaning. what ‘church’ means; how we define the ἐκκλησία [ekklesia] in Greek = church, how we recognize it, know it ecclesia in Latin. I understand the exists and know what it is. This question Greek word is closest to Hebrew qahal was addressed very effectively by Avery = Aramaic qehela, meaning ‘assembly’, Dulles SJ (+2008) who framed his survey ‘convocation’. We can’t avoid the in terms of ‘models’ of the church. likelihood that Matthew, writing so The Word ‘Church’ (skip this if you many years after the word ekklesia has aren’t interested in word studies). become normative in Christian circles, Before considering that approach, a has chosen to use it here to link the word about the word ‘church’. One of church he now inhabits more firmly to its our congregation recently asked me to founder. That would be understandable: give her an account of the Latin, Greek Jesus gave his followers an apostolic and Aramaic words for church, and to mission, which Matthew is trying to confirm that this word is first found define; the church, ekklesia, is the form in Matthew 16: 18. As so often with it has demonstrably taken. As they are questions about scripture the answer to fulfilling his commission this ‘church’ that is both yes and no. must be what he was talking about. Matthew 16: 18 and 18: 18 are the Jews of Jesus’ time read their Bibles only recorded references to the word in the Greek Septuagint, where ἐκκλησία

9 [ekklesia] occurs frequently, meaning a Galileo against the church’s attempts to ‘gathered group, meeting’. Jesus quite silence him, arguing that if his scientific likely knew Greek as well as Aramaic discoveries contradicted what was taught and Hebrew: though it is often assumed from scripture then scripture must be he only spoke Aramaic, it is extremely interpreted differently, a good patron likely that he knew the scriptures in saint for this exercise! In talking about Greek and also taught in Greek. There the Church, he was involved in Roman is good evidence that Greek was widely Catholic arguments with the churches of and even exclusively spoken in lower the Reformation, seeking to define what Palestine at this time: fishermen and tax the Church is, as the breakaways were collectors, for example, would have to also doing. use it every day in business and trade. All churches have usually defined In secular Greek ekklesia means a themselves as institutions: it is often the gathering or meeting in a city state. easiest way for us to understand them, The Greek word συναγωγή [synagoge, as voluntary clubs (with which churches synagogue] translates a Hebrew word share many elements, in practice); which means ‘religious congregation’ clubs with various rules, constitutions, so it is thought that Christians chose a boundaries and hierarchies. Behind these different word precisely to differentiate structures lie distinctive beliefs. All their gatherings from those of their churches would claim their beliefs are Jewish contemporaries. Acts 20: 28 consonant with scripture; but many of the picks up the Septuagint reference to beliefs of different churches are mutually God ‘shepherding his congregation incompatible, so either some are just [synagoge]’ in Psalm 74: 2 and translates wrong, or scripture is capable of several it ekklesia, which supports this argument. interpretations, a safer conclusion. In Models of the Church the end it is very hard for us to get away Word studies only get us so far. In his from the ‘institution’ as at least a partial Models of the Church (1974) Dulles gave definition of the Church, because it is us a way of thinking about what we call that, obviously enough, which we join, to the Church which helps to navigate all which we belong, into which some of us the subsequent iterations of the word in are even ordained. lived Christianity. But Dulles realized that ‘institution’ is a Very briefly, Dulles showed that for dry and inadequate account of the Church most of Christian history the church has when set beside the biblical image of the understood itself, when it bothered to Church as the ‘Body of Christ’; it fails to try, as an institution (he called this the do justice to the uniqueness we claim for ‘political society’ model, because the relationship with Christ as well as to the institution modelled itself on the Late story of salvation which the Bible offers Roman Empire and its Court). This is first us and indeed to the subsequent Christian made explicit by S Robert Bellarmine. story since the death and resurrection of Bellarmine was a rigorous Jesuit scholar Jesus. Dulles therefore suggested several of the early 17th century who defended ‘models’, using the scientific method

10 which describes a thing by analogy with Europe, especially Latin America. It is something else which can be observed in not surprising, too, that in some areas an experimental sense, ‘modelled’. theology of liberation has further In addition to the institutional model, evolved into “political theology”. he suggested the Body (a crucial piece of Both of these can be extrapolated conceptualization from which we get our from scripture, as can all the others he language of ‘membership’, a ‘member’ posits, except, ironically, the church as being part of a body); he also suggested institution, the way in which we most the sacramental model, which I’ll unpack clearly understand it. It is perhaps telling below, the ‘pilgrim people’ model and that the institution is also that which has the ‘servant’ model. In what follows the given the scriptures to us and guaranteed italicized text is quoted of paraphrased them for us. from his work. You can pursue the detail in Dulles’ The ‘pilgrim people’ model — Church book, which I commend to you. Each of as the ‘pilgrim people of God’: these ‘models’ has pluses and minuses. a historical community on pilgrimage. The model of the Church as an institution Not only has it not “arrived”, it still has or political society is unavoidable in the a long way to travel; it has limitations real world. But the sacramental model that are to be overcome with the is one of the most enduring and flexible; assistance of the Spirit of God... in the RC church, from which Dulles is It is possible to be excessively writing, this has found favour with many optimistic about the capacity of simple theologians: unstructured human communities to To many it appeared to offer a solution fulfil humanity’s deepest needs. to the dilemma of the relationship Hence the conviction that the between the visible and the invisible. institutional Church is essential is well The visible community in this model founded, even from a psychological was the visible form of the invisible and sociological stand point. communion in Christ. It was seen to have an advantage over the Body of The ‘servant’ model — Church as Christ model in permitting a kind of ‘servant of the world’: shaded area in place of a sharp line of This model makes many demands demarcation between Church and non- on the Church institution to become Church. ... more obviously structured towards the mission of service instead of building In this model, however, if the Church up its own house. ... The impact of the is the visible form of the invisible model has been most felt in the third communion in Christ and the visible world, so it is not surprising that form of salvation itself, then there is major contributions to the theology of little basis for the exclusivist claim that liberation, as the theology dominated the Church of Christ or salvation itself by this model has come to be called, is coextensive with the Roman Catholic have been made by nations outside Church.

11 For that very reason this is a useful looking at the church: remember the BCP ecumenical model and sits well with our catechism’s definition of a sacrament as looser Anglican understanding of the ‘an outward and visible sign of an inward institution, as derived from the earliest and spiritual grace’ (an institution could, traditions but not subject to the tight helpfully, be a sacrament). The model hierarchical relationships which rule the can be expressed like this: Christ is the Roman Communion. This model also sacrament of God: he makes God present, finds acceptance in the Orthodox churches real. The Church is the sacrament of of the East: Being as Communion by John Christ (the body image says this as Zizoulas (new edition 2004) is a difficult well) it makes him present, real (in our read, but the central premise of it is fellowship / communion, worship and clear enough, that Church, Communion missionary activity). And we can then say and Being are all one; the Church is a that the Eucharist is the sacrament of sacramental entity, a ‘communion’. This the Church — it makes both the Church word is central: the Greek is κοινωνία and Christ present and real, by means of [koinonia], which is also translated a gift from Christ himself. ‘fellowship’ (as in ‘the Grace of our Lord By way of a footnote to this discussion Jesus Christ, and the Love of God and of how to describe the Church, it may be the Fellowship / Communion of the Holy useful also to allude to two views in a Spirit’). theological argument about it, mentioned The model of the church you adopt in passing above. Two of the outstanding significantly determines most of what theological writers of the 20th century you do with it and in it. As suggested were Karl Rahner on the Catholic side and in previous articles, the Lambeth Karl Barth on the protestant side. Barth’s Quadrilateral, so-called from its origins pedigree was Calvinist, Rahner was a in the first Lambeth Conference, Jesuit. On our present topic, both argued, comes closest to defining what we very differently, for the primacy of the Anglicans recognize as the marks of the Christian assembly in understanding church: Scriptures; Creeds; Dominical and defining the church. Barth (hoping Sacraments; Episcopacy (Bishops). Of to escape institutional definitions of the all these things, without which Anglicans church) went so far as to say that the do not recognize the Church, the only one Church only exists when the assembly which is absolutely and securely given by is gathered in worship as a series of Jesus is the Eucharist (Baptism is really events; it has no existence between such from John the Baptist; Holy Order and ‘worship meetings’. Rahner was also scripture are from the Church itself; the wary of the institutional definition: while creeds are the Church’s summaries of he would say that the Church is formed scripture). in the Eucharistic assembly, he would add that the communion there built and Here is a fundamental reason why we nourished exists beyond the individual may say that the Eucharist ‘makes’, or is celebrations (and indeed beyond time fundamental to (a founding principle of), and space, in the Communion of Saints). the Church. It is a sacramental way of We would naturally prefer Rahner’s

12 view, but it doesn’t matter, because both our belonging and our faith which is acknowledge that the worship assembly, guaranteed to us more securely, I would rather than in a diocesan office or a synod, say, than scripture itself (it predates the is the place where we can see the Church completed NT and fulfils and transforms (‘assembly’ being the core meaning of the promises and covenants of the OT). the word, as mentioned earlier). It is a direct link to the Lord, an acted parable of his supreme acted parable, his So what we think about the Eucharist, death on the cross. how we understand it, what we do and say during it and how we do it, is of primary Next month I hope to add some further importance to the Christian community. thoughts on how the Eucharist ‘makes’ It is the one enacted expression of this happen.

MUSIC LIST APRIL 2021

Thursday 1 April — Maundy Thursday SUNG MASS of the LORD’S SUPPER at 6pm Setting: Darke in F (Kyrie, Gloria) Mass X (Sanctus, Benedictus, Agnus) Offertory Motet: O sacrum convivium — Byrd Communion Hymn: 302 O thou, who at thy Eucharist didst pray Post-Communion Motet: Ave verum corpus — Byrd Procession to Altar of Repose: 268 Of the glorious body telling Friday 2 April — Good Friday SOLEMN LITURGY OF THE PASSION AND VENERATION OF THE CROSS at 3pm At the Veneration: The Reproaches — Palestrina Procession from Altar of Repose: 79 The royal banners forward go Communion hymn: 97 At the cross her station keeping Motet: Crux fidelis — attrib King John IV of Portugal Saturday 3 April — Holy Saturday SUNG MASS OF THE EASTER VIGIL at 9pm Setting: Krönungsmesse K317 — Mozart Offertory motet: The right hand of the Lord — Cousins Communion hymn: 113 Love’s redeeming work is done Voluntary: Final, from Symphonie I — Vierne Sunday 4 April — Easter Day SUNG MASS at 11am Setting: Schubert in C Preacher: Fr Michael Bowie

13 Offertory motet: Surgens Jesus — Philips Communion hymn: 121 This joyful Eastertide Voluntary: Toccata, from Symphonie V — Widor

EVENSONG, TE DEUM & BENEDICTION at 6pm Office Hymn: 101 The Lamb’s high banquet we await Canticles: Wood in E flat no 2 Anthem: Ye choirs of new Jerusalem — Stanford O Salutaris: French Chant Te Deum: Stanford in BH Tantum ergo: Henschel Voluntary: Carillon de Longpont —Vierne

Sunday 11 April — 2nd Sunday of Easter SUNG MASS at 11am Setting: Missa O quam gloriosum — Victoria Preacher: Fr Michael Bowie Offertory motet: If ye be risen again — Gibbons Communion hymn: 122 Thou hallowed chosen morn of praise Voluntary: Præludium in D BuxWV 139 — Buxtehude

Sunday 18 April — 3rd Sunday of Easter SUNG MASS at 11am Setting: Missa Sancti Gabrielis — Michael Haydn Preacher: Fr Michael Bowie Offertory motet: Jesus came when the doors were shut — Tomkins Communion hymn: 115 Now the green blade riseth Voluntary: Grand Dialogue in C — Marchand

Sunday 25 April — 4th Sunday of Easter SUNG MASS at 11am Setting: Mass for four voices — Byrd Preacher: Fr Michael Bowie Offertory motet: Surrexit pastor bonus — Lassus Communion hymn: 282 Faithful shepherd, feed me Voluntary: Prelude in C BWV 547i — Bach

For a full Music List, including readings and psalms, go to asms.uk/music All Masses are live streamed on asms.uk/youtube

14 KEEPING IN TOUCH

As well as the monthly Parish Paper, you can keep in touch with life at All Saints through: The All Saints Website asms.uk The Weekly Email This gives weekly news of events, people to pray for, and a short letter from the Assistant Priest. You can subscribe for free at asms.uk/email — all subscription enquiries to the office: [email protected] Assistant Priest: The Revd Dr Michael Bowie 07581 180963 Email: [email protected] Honorary Assistant Priest: The Revd Julian Browning 020 7286 6034 Parish Office: 020 7636 1788 Email: [email protected] Parish Officials Churchwardens: John Forde 020 7592 9855 Chris Self 020 7723 2938 Hon PCC Secretary: John McWhinney [email protected]. Hon Treasurer: Patrick Hartley 020 7607 0060 Director of Music: Stephen Farr c/o 020 7636 1788 Assistant Director of Music: Jeremiah Stephenson c/o 020 7636 1788 Electoral Roll Officer: Catherine Burling c/o 020 7636 1788

15 CALENDAR and INTENTIONS for APRIL 2021

1 Maundy Thursday 2 Good Friday 3 Holy Saturday 4 X EASTER DAY Parish and People 5 Monday in Easter Week Thanksgiving for the Resurrection 6 Tuesday in Easter Week Thanksgiving for the Resurrection 7 Wednesday in Easter Week Thanksgiving for the Resurrection 8 Thursday in Easter Week Thanksgiving for the Resurrection 9 Friday in Easter Week Thanksgiving for the Resurrection 10 Saturday in Easter Week Thanksgiving for the Resurrection 11 X 2nd SUNDAY OF EASTER (Low Sunday) Parish and People 12 Feria Those baptized at Easter 13 Feria Stewardship 14 Feria Prisoners and captives 15 Feria Unity 16 Feria Persecuted Christians 17 Feria (monthly Requiem) The faithful departed 18 X 3rd SUNDAY OF EASTER Parish and People 19 S Alphege Winchester and Canterbury dioceses 20 Feria Devotion to the Eucharist 21 S Anselm Theologians 22 Feria Catechists and teachers 23 S GEORGE England 24 of BVM Shrine of OLW 25 X 4th SUNDAY OF EASTER Parish and People 26 S MARK Evangelists 27 Feria Missionaries 28 S Peter Chanel Parish of Notre Dame de France 29 S Catherine of Siena Europe 30 Feria Trust in God

Set and Printed by S Alban’s Church Litho Unit Birmingham B12 0XB