Advent – Christmas Events at Saint Philip’s

This Sunday is the first Sunday of Advent. Over the next several weeks there will be several events celebrating this season and then moving on to celebrate Christmas. Below we’ve provided a list of all the services between now and Christmas. Some of these are at our usual 11 am, and some are taking place during the time our 4 pm service meets.

Christmas is often a time when people wish to remember the traditions that formed them as children, and we invite you to come along and connect with a friendly, and loving community that hopes to help you discover new meaning, and new relationships in the midst of these treasured traditions.

St. Philips wreath
Advent wreath at St. Philips.

Dec 2: Advent 1

Morning Prayer 11 am. Following the service there will be our usual coffee time.
No 4 pm service

Dec 9: Advent 2

Our 11 am service is Holy Eucharist. Following the service we will hold our Annual Advent potluck in the Memorial
Hall. We invite everyone to bring a dish to share. However, if you are unable to provide a dish, don’t let that stop you from attending.

Our 4 pm service for this week is also Holy Eucharist. Followed by a light meal in the Memorial Hall

Dec 16: Advent 3

We are doing something different for this Sunday in Advent. At 4 pm there will be a children’s pageant. So, we decided that we would cancel the 11 am service, and that the whole community would gather together to join with the children in their pageant.

There will be warm beverages, and treats served after the service(Memorial Hall).

Dec 21(Friday)

Carol Singing with The Janzen Boys 7 pm. We will be singing carols In English, French, and we might even get the chance to learn one in Swahili. That’s the plan for now, but we may add extras as we go along. Follow this link to hear The Janzen Boys doing a cover of Neil Young’s Helpless, Helpless, Helpless. Hot beverages and treats to be included.

Dec 23: Advent 4

For the last Sunday in Advent we will be celebrating Eucharist at the 11 am service, followed by coffee and treats.
We will also be celebrating Eucharist  at the 4 pm service, with a light meal to follow.

Dec 24(Monday)

Christmas Eve. We start our evening with a carol sing. This sing-a-long is a pick your favourite. We use our Book of Common Praise and invite people to choose their favourites. This starts at 7:00 pm, and at 7:30 we remember the story of the birth of Jesus followed by celebrating the Lord’s Supper together.

7:00 pm carol singing
7:30 pm Christmas Eve Eucharist

Dec 25(Tuesday)

Christmas Day: We will once again remember the story of Jesus’s birth(different readings) and celebrate the Eucharist at 11 am

Please note that there is no coffee time on Christmas eve or Christmas Day.

Dec 30: Christmas 1

By this Sunday we will be in the middle of the Twelve Days of Christmas. As Christmas is a whole period of celebration and not just one day, the 11 am service will be a service of Holy Eucharist.

We will update you on the plans for the 4 pm services as they get solidified.

January 6th: Epiphany

Yes, Christmas extends all the way into the New Year. Epiphany is the last day of Christmas (in the Western Calendar). Today we will observe and celebrate the journey of the Wise Men. Normally the first Sunday of the month is morning prayer, but on such an important feast day we will be celebrating Holy Eucharist at 11 am. We will be back to serving coffee and treats after the service, as well.

Our plans for 4 pm are still to be worked out.

Sacred Circle Gathering – Day 3 Report

This is the daily report of the third day of the National Indigenous Anglican Sacred Circle, held last month in Prince George, British Columbia.

Sacred circle procession.
A group in procession at the National Indigenous Anglican Sacred Circle. St. Philip’s deacon, Rev. Tanis Kolisnyk is at the middle right of the photo.

Sacred Circle Gathering Day 3

Morning Prayers and Music: The morning opened with moving poems from Dennis Saddleman, music, prayers in Manitoba Cree and Nlokepmcin. Prayers were also given for the PG fires and people that have lost their homes. Members broke into their groups for GBD this morning. “Every time we meet we can feel the bond that grows more. It makes you see what could happen if you did GBD regularly.” “It is eye opening. It allows you to see God working in other people and feeds your spirit.”

Primate’s Commission on Discovery, Reconcilliation and Justice: The Rev. Andrew Wesley and The Rt. Rev. Riscylla Shaw explained the terms of reference for the commission, the work accomplished, including the hiring of Melanie Delva as Reconciliation Animator and the production of a video on the Doctrine of Discovery by Anglican Video. Members watched an early version of the film. The memory keepers were very moved by the film. “I’m so proud of these people, but also sad about how little has changed.” “We have incredibly intelligent and successful Indigenous people among us.”

Vision Keepers Council: The Rev. Laverne Jacobs, Judith Moses, Danielle Black, The Rev. Leigh Kern and Aaron Sault explained the terms of reference for the Council and work they are currently engaged in. The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is their minimum standard. The Council will be monitoring parishes for projects and actions that further self-determination and create an online inventory of these projects including a contact name. Before lunch, the Diocese of Saskatchewan sang and said grace in Woodland Cree.

Archives: Nancy Hurn, Archivist for the ACC explained the work of the Archives Department and the many collections around residential schools. She showed how to search the Archives database and pulled up documents and pictures from residential schools. Larry and Elizabeth Beardy and Peter Kitchekesik presented her with a friendship blanket, as she will be retiring September 1st.

ACC Website and Social Media: Brian Bukowski gave an overview of the Indigenous Ministries website including resources, history and information on current programs. He

accessed liturgical texts, and showed that some were available to download in Cree, Facebook and

ACIP Members elected in Provincial Caucuses: 2018-2021

Province of Rupertsland: Mabel Brown, Theresa Halkett, Martha Kunuk, Freda Lepine, Sheba McKay, Murray Still, Rosie Jane Tailfeathers, Manasee Ulayuk. Province of Ontario

Sandra Fox, Dorothy Patterson, Norm Wesley. Province of BC/Yukon, John Haugen Ingrid Johnson, Willard Martin. Province of Canada, Annie Ittoshat. (11 women, 5 men).

New Zealand Partners: The Rt. Rev. Richard Wallace, The Rev. (Nganehu) Mere Wallace and The Rt. Rev. TeKitohi Wiremu Pikaahu described the evolution of the Anglican Church in New Zealand from 1814 to the present. Currently there are 5 Indigenous Maori Bishops.

Day 2 – National Indigenous Sacred Circle

Here is the report from the second day of the National Indigenous Sacred Circle. You can find day one’s report here.

Sacred circle cross
A cross set up as part of the Sacred Circle

Sacred Circle Daily Report — Day Two

Music and Prayers: The morning opened with music and prayers from the Indigenous Spiritual Ministry of Mishamikoweesh in Oji-Cree including prayers for the fires in the area.

Gospel Based Discipleship: Bishop Mark MacDonald explained the development of Gospel Based Discipleship. It has been especially successful in indigenous communities and in urban settings where the traditional form of church is foreign to people. Bishop Mark offered support to those that walk in this pledge of discipleship to care for people’s spiritual needs. He asked members to put the gospel in the center of their circles and put Jesus in the center of their hearts. The memory keepers felt that hearing about the history behind GBD was helpful. “It is a really important way to connect and talk about what people feel as opposed to the head approach.” In Acts we are told that where people meet, that is where the church is.”

PWRDF: Judith Moses and Will Postma explained the work of the Primate’s World Relief and Development Fund. They will be creating a new 5 year strategic plan and would like to have a greater emphasis on reconciliation and indigenous healing. There were many questions and comments from members expressing the numerous areas where help is required in indigenous communities. The memory keepers had much respect and appreciation for the work of PWRDF. “It might have been helpful to have some images of the work currently being done.” There is a need for a much more focused relationship addressing the many crises in indigenous communities.”

A Way Forward: Danielle Black and Aaron Sault presented the document, “A Confederacy of Indigenous Anglican Lands in Circle with the Primal Elements”. The PowerPoint presentation examined a way forward to an Indigenous Anglican Spiritual Ministry in a journey with the Anglican Church of Canada. The Diocese of the Artic sang and offered grace in Inuktitut before lunch.

Focus Groups: During the afternoon, members broke up into 6 focus groups based on areas of interest. They included the following topics. Opiod Crisis, Resource Extraction/Climate Change, Governance for Self-determination: Canon 22 and a Constitution, MMIW and G, Marriage Canon, Suicide Prevention

The memory keepers both attended the Suicide Prevention group and were impressed with the factual, inspiring and ground level presentation. “We have a major key to help in this crisis – faith and hope in Jesus. It is our responsibility to help.” “Yolanda Bird and Jeffrey Stanley with mentoring from The Rev. Norm Casey are doing really important and life giving work.” “The focus of traditional indigenous and Christian teachings are a powerful way of dealing with grief.”

God’s Vision of Globalization: The Rev. Malcolm Chun from the Diocese of Hawai’i discussed God’s vision of globalization, which was defined as the bringing of distant people closer together. He noted this was the dream of the United Nations and the dream of the Anglican Church of Canada and the dream of Sacred Circle. The memory keepers enjoyed the presentation. “It was refreshing to hear a talk on globalization from a divine perspective.” “I appreciated his enthusiasm.”

Episcopal Church Greetings: The Rev. Brad Hauff, Indigenous Minister of the Episcopal Church extended greetings from the Episcopal Church and Archbishop Michael Curry. He described his personal calling and the work of the Ethnic Ministries Department. The memory keepers had the following comments.

Ninth Indigenous Anglican Sacred Circle

August 6-11th, 2018 marked the Ninth Indigenous Anglican Sacred Circle. This year the Sacred Circle was held in Prince George, British Columbia. The theme for the Sacred Circle was: “Making and Strengthening Disciples: Reborn in Water and Spirit,” Matthew 28:19-20.” St. Philip’s deacon Rev. Tanis Kolisnyk was part of the this gathering. Over the course of the gathering there were four daily reports given. Starting today and continuing for the next four days, we will be sharing them on our website. 

Sacred Circle Daily Report — Day One

Blessings and greetings: The Eucharist opened with a water blessing from Bishop Mark MacDonald and Archbishop Fred Hiltz, Primate of the Anglican Church of Canada. Greetings and gifts were extended from The Rt. Rev. Barbara Andrews and members of the Territory of the People.

Memories and Hope: In his homily, Archbishop Hiltz, remembered the apology by Archbishop Michael Peers 25 years ago and asked for a moment of silence for Vi Smith, who accepted the apology on behalf of indigenous people. Archbishop Hiltz explained that the thrust of the apology was about the intention and hope to create a new life for indigenous people. Memory keepers were moved by his message. “He started with the history and brought back a lot of memories – that was an amazing and sacred day for us.”

Reports received: Reports were received from the co-chairs of the Anglican Council of Indigenous Peoples, the Coordinator of Indigenous Ministry and the National Indigenous Aboriginal Bishop highlighting their work over the past three years. Bishop MacDonald further explained the history and role of the National Indigenous Anglican Bishop and noted that “what we do here this week will guide us for years to come. I pray that you do it with a heart that is aware of the healing power of God, so that we can bring back that healing power to our communities.”

History Highlights: A video produced by Anglican Video showing the history of the Anglican Indigenous Church in Canada was shown. The memory keepers were moved by the video. “It was good to remember the people that are not with us anymore and that their spirits are still with us.” “The eagle in the closing gives us inspiration.”

An Indigenous Spiritual Movement: The document, “An Indigenous Spiritual Movement: Becoming What God Intends Us to Be” was distributed. Members broke into small groups to read and discuss the document and later report back to plenary. The memory keepers found the process good, but thought that more time would have been helpful. “ We all learn differently and allowing for this would have been good.” They were also inspired by the report from the youth group. “It was great when the young people said, “We’re still here!” This message was repeated numerous times today.

Spirituality of Self-Determination: The Rev. Dr. Martin Brokenleg was the guest speaker and spoke about the path forward on the road to self-determination. The memory keepers were very impressed with the presentation. “Martin’s presentation really brought the whole day together, completing the picture.” “It is important to not have a Pollyanna view. Life has roadblocks and we either give up or find a way around them.” “Indigenous spirituality is not complicated!” “I think it leaves us with feelings of hope.”

Sermon, Proper 12

This is the sermon from this morning at St. Philip’s, preached by Rev. Donald. You can scroll halfway down the page to find the French version.

Sermon: Proper 12

6:14 When the people saw the sign that he had done, they began to say, “This is indeed the prophet who is to come into the world.”

6:15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.

This week begins a five week journey through the sixth chapter of John, and attempts to answer the question what does it mean to say: That Jesus is the bread of life. We will be getting into that later in this sermon, but first I want to take some time to consider our Old Testament reading for today, and what the people are thinking when they say they want Jesus to be their king.

This is a story we need to look at. It’s quite easy for us to let this story go by. Particularly when most of our preachers are men. It’s inclusion at this point in our lectionary means it’s quite easy to skip over it because we have this really meaty portion of the Gospel of John coming up. But we need to deal with this, because it tells us something about kingship and what the people were thinking.

It starts with the line “It was Spring the time when Kings go out to war.” Not David, though, he’s back in the comfort of the palace. We shouldn’t miss the significance of this, for it was only a few weeks ago when we read about David being made king, that one of the reasons the people gave for making him king, was that while Saul was king in title, it was David who was going out and leading them in battle. He was doing the job of the king, even when Saul was the king. Now, we have David and he is staying back in the palace while everyone else goes out to fight. He has forgotten what it means to be the king.

Next he sees Bathsheba, and decides he wants her. So being the king, he takes her. It doesn’t matter that she is married, David is the king and he takes what he wants. Of course things go even more wrong when Bathsheba informs him a few weeks later, that she is pregnant.

David’s first response is to cover it up. He calls Uriah, Bathsheba’s husband back from the battlefield. He serves him a great meal and tells him to go home to his wife. He hopes that this will provide him an alibi when the baby is born. Unfortunately for David, Uriah has the integrity that David lacks.

One of the things were told about Uriah, we’re actually not told a lot about him, but we are told he’s a Hittite. Now if you go back to the Israelites entering the promised land, those are people they are supposed to have driven out, as they had no respect for God or people. Yet, here’s Uriah displaying this integrity.

You know, my general and my fellow soldiers are out in the battlefield, The Ark, Uriah has more respect for the Ark of the Covenant and what it stands for, than David does at this moment. So David says, OK that didn’t work. I’ll get him drunk. Surely when I get him drunk, then he’ll go home. The only problem for David is, that even drunk, Uriah has more integrity than David. Even drunk, Uriah realizes he should not be taking his liberty while his fellow soldiers are out there in the darkness and the battlefield.

So, neither of those things working, David sends word to Joab to leave Uriah isolated so that he is killed. David wants to cover-up things so much, or to make his own way(with Bathsheba) clear, that he is willing to sacrifice not only Uriah, but as you read the rest of the story, there are others who are killed in the process of this battle as well. It’s the term collateral damage being used. So, Uriah is killed and David thinks he’s gotten away with it.

But the thing is: This is what it means to be king. This is what kings do. They see something they want and they take it. Doesn’t matter what Bathsheba’s wishes are, David sent for her, she better come. It doesn’t matter that she is Uriah’s wife. David is willing to deal in deceit and death to keep his little secret.

And here’s the real kicker, David is one of the good kings. David’s not just one of the good kings, I mean if you read on after Davids death and the rest of the kings of Israel before captivity, you’re going to find some really, really bad kings in there. David is the king that the people have in mind when they want to make Jesus king. David is the model. It’s no wonder Jesus wants to get away. He knows what earthly kingship means.

He knows what it means to rule with power and control. To take what you want, when you want. It’s interesting that last week we read the story of Nathan coming to David, before we actually read the story of David and Bathsheba. I think there’s a tendency in our lives, particularly as we approach this story, to forgive David a little too easily.

We read other places that David was a man after God’s heart, and we say, well he made a mistake. But our story tells us more than that. It tells us about David, but it also tells us about being king, and what being king does to people. Saul forgot what it meant to be king, and the people said, ah, well now we’ve got David. But David forgot what it meant to be king. If you go back, and I recommend that you do this, read Deuteronomy chapter 17. It says in there that there are rules for being a king in Israel, and you will see how that is effected and played out in King David’s life.

As king David used his power to exploit. Used his power to take what he wanted, and we shouldn’t gloss over that. We need to realize that what David did as king (in regards to Bathsheba, and afterward Uriah) was wrong, full stop.

So, what does that mean for us, and with Jesus and the feeding of the five thousand, and with Jesus not wanting to be taken and made king by the people. So, let’s go back to the feeding of the five thousand and think about it a little more. Much like the story as it’s recounted in the other gospels our story today begins with great crowds of people following Jesus, because they saw the signs that he was doing for the poor.

So, one of the interesting things here, John uses the term signs. He doesn’t use the term miracles, he doesn’t use the term healing. He use the word signs, and that’s important, because for John signs are meant to point towards Jesus. To point to the new kingdom that has come into the world in Jesus. The crowds have been following him around because of that. He sits down and he teaches, and as he sees the crowd coming he says to his disciples: “Where are we going to get food for all these people.”

This is another thing that happens all the time (in relation to the feeding stories). How are we going to feed all the people. Jesus’s first concern is for the crowd. He’s concerned for their well-being. We get the same responses, “Well you know, I don’t know what we can do. Look at all these people, it’s too much money, there’s nothing we can do about it.” Andrew brings along the kid with the fish and bread, “Got someone here five loaves, two fishes, 5,000 people. I’m not really good at division, but I don’t think that’s going to feed everybody.”

But notice the question, notice the part at the beginning. Jesus asks the question, but he already knows what he is going to do. It says there is a large field of grass there, and Jesus tells the people to sit down. The actual word is recline, which is the word for how you come to the table for dinner. It’s a word that suggests a meal together.

A meal, in this case, isn’t whatever came out of the microwave. That we can eat fast so that we can get it done. A meal is an evening spent together. Jesus is concerned about the people. Not only does he feed them, but he gives them this chance to dine together, to relax, to recline.

Then we hear about the bread. Jesus says the blessing, the bread is distributed, and the fish is distributed. Again, everybody has enough. Again it’s this idea of everybody is satisfied. And when we think about power and think about control dissatisfaction is one of the things that people use to maintain power and control.

You know the scene in C. S. Lewis’s The Last Battle in the Narnia series, where the dwarves have had this great banquet spread out for them. It’s all the finest foods, but little but little they are starting to suspect that somebody is getting it better than they are, and eventually all this great food goes to waste and they convince themselves that they are being fed dirt and other such disgusting food.

Dissatisfaction is what we use to help control people. The king is good at pitting one faction against the other. I think our reading of the kings of Israel will remind us that Game of Thrones was in progress long before George Martin ever came along.

But here in this feeding of the five thousand, everyone is satisfied. There is no need to look over there and say, “Oh, that person has more than me,” or “why did they get that, how come they got blueberry pie, and I got stuck with Lima Beans. Everyone is satisfied. That’s a mark of the new kingdom. That’s a mark of how things are meant to be different with Jesus. Everyone is satisfied.

Of course, one of the things that comes in all the feeding stories is that there is an abundance. Scarcity, that which our modern economics system is built upon, says to us, we’ve got to make sure we have enough for ourselves, even if if means denying others. But here in the feeding of the five thousand, when everyone is fed, then everybody is satisfied, not just fed, everybody is satisfied. They go around and pick up the crumbs and there are still 12 baskets left over.

The kingdom being inaugurated by Jesus as opposed to the earthly kingdoms, is one where we believe in abundance, where we know there is abundance. Where it says in Ephesians: Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, that’s the mark of God’s kingdom. That’s the mark of the kingdom Jesus come to inaugurate.

This is not a kingdom where the king takes for himself what he wants, when he wants, with no concern for whom it harms. This is a kingdom where satisfaction is meant for all. Where abundance and sharing are meant for all.

So, as we continue to go on in this chapter, and continue to ask ourselves the question: What does it mean that Jesus is the bread of life? What kind of life is Jesus offering us? It’s meant to be a life of satisfaction. It’s meant to be a life of abundance.

But that only works if were actually able to put that into practice in our own lives. It only works if we are willing to reject the idea that the kingdom of God is something that gives us power. That because we have God on our side, we have control. That we can steamroll over those who disagree with us. We can put up barriers to those who look at the world differently. Jesus comes, and as he demonstrates at the feeding of the five thousand, he comes to share with all. He comes for all to be satisfied. He comes to pour out form his abundance, and it’s for us to live that out in our lives. To learn better what it means to be part of God’s kingdom. What it means to say that earthly kingdom, while they may do much, will never help us come closer to God. We will never know what it means to truly love one another, to truly serve one another unless our citizenship unless our citizenship and loyalty are to Christ before all others.

David was a good king, yet even as a good king he did terrible things. Jesus comes to show us we don’t need good kings, we need servant hearts. We need the one whose idea of kingship was to go to the cross. To be part of God’s kingdom is to be willing to serve and to sacrifice, and to pour out our whole being in love. Amen.

En Francais

Sermon : 12 bon

06:14 quand les gens ont vu le signe qu’il l’avait fait, ilscommencèrent à dire, « C’est en effet le prophète qui doitvenir dans le monde. »

06:15 Lorsque Jésus s’est rendu compte qu’ils sontapprêtaient à venir et l’emmener de force pour le faire roi, ilse retire à nouveau dans la montagne par lui-même.

Cette semaine commence un voyage de cinq semaines dansle sixième chapitre de Jean et tente de répondre à laquestion ce que ça veut dire : que Jésus est le pain de vie.Nous obtiendront dans cela plus loin dans ce sermon, maistout d’abord je tiens à prendre un certain temps à examinernotre ancien Testament lecture d’aujourd’hui, et ce que lesgens pensent quand ils disent qu’ils veulent Jésus pour êtreleur roi.

Il s’agit d’une histoire que nous devons examiner. Il est assezfacile pour nous de laisser cette histoire passer. Surtoutquand la plupart de nos prédicateurs est des hommes. Soninclusion à ce stade dans notre Lectionnaire signifie qu’il estassez facile de sauter dessus, parce que nous avons cetteportion vraiment charnue de l’Évangile de Jean à venir. Maisnous devons faire face à cela, car il nous apprend quelquechose sur la royauté et de ce que les gens pensaient.

Il commence par la ligne « C’était le temps quand les roissortez à la guerre du printemps. » Pas David, cependant, ilest de retour dans le confort du palais. On ne devrait pasmiss la signification de ceci, qu’il était il y a seulementquelques semaines, quand nous lisons que David se fait roi,que l’une des raisons pour lesquelles les gens ont donnépour faisant de lui le roi, tandis que Saül était roi en titre, ilétait David qui était sortir et les conduisent dans la bataille .Il faisait le travail du roi, même quand Saül était le roi.Maintenant, nous avons David et il est rester dans le Palaisalors que tout le monde va se pour battre. Il a oublié ce quecela signifie d’être le roi.

Ensuite, il voit de Bath-Chéba et décide qu’il veut qu’elle. Afind’être le roi, il lui faut. Peu importe qu’elle est mariée, Davidest roi et il prend ce qu’il veut. Bien sûr les choses vontencore plus mal lorsque Bathsheba lui apprend quelquessemaines plus tard, qu’elle est enceinte.

Première réponse de David est de le couvrir. Il appelle Urie,le mari de Bethsabée retour du champ de bataille. Il lui sertun excellent repas et lui dit de rentrer à la maison à safemme. Il espère que cela va lui servir d’alibi lorsque le bébéest né. Malheureusement pour David, Uriah a l’intégrité quimanque de David.

Une des choses a parlé d’Urie, nous sommes en réalité pasdit beaucoup autour de lui, mais on nous dit qu’il est unHittite. Maintenant, si vous retournez aux Israélites entrantdans la terre promise, ce sont des gens qu’ils sont censésavoir chassé, comme ils n’avaient aucun respect pour Dieuou les personnes. Voici encore, Uriah affichant cetteintégrité.

Vous savez, mon général et mes compagnons d’armes sontdans le champ de bataille, l’arche, Uriah a plus de respectpour l’arche de l’Alliance et ce qu’il représente, que David nele fait en ce moment. Alors David dit, OK, ce qui n’a pasfonctionné. Je vais lui se saouler. Certainement quand je luirentre ivre, alors qu’il va rentrer à la maison. Le seulproblème pour David est, que même ivre, Uriah a plusd’intégrité que David. Même ivre, Uriah se rend compte qu’ilne devrait pas prendre sa liberté alors que ses camaradessont  dans l’obscurité et le champ de bataille.

Ainsi, aucune de ces choses en travaillant, David envoie motà Joab de quitter Uriah isolé alors qu’il est tué. David veut àdes choses tellement de cover-up, ou à faire son proprechemin (avec Bath-Chéba) claires, qu’il est prêt à sacrifiernon seulement Uriah, mais lorsque vous lisez le reste del’histoire, il y a d’autres qui sont tués dans le processus decette bataille aussi bien. C’est le dommage collatéral determe utilisé. Alors, est tué Urie et David pense qu’il est prisla fuite avec elle.

Mais la chose est : c’est ce que cela signifie d’être roi. C’est ceque rois. Ils voient quelque chose qu’ils veulent et ils leprennent. Question sont a souhaits de ce que Bath-Chéba,David n’est pas envoyé pour elle, elle a mieux venir. Iln’importe pas qu’elle est femme de Uriah. David est prêt àfaire face à la tromperie et la mort pour garder son petitsecret.

Et voici le meilleur real, David est l’un des bons rois. DeDavid non seulement un des bons rois, je veux dire si vousavez lu sur après la mort de Davids et le reste des roisd’Israël avant la captivité, vous allez trouver certainsvraiment, vraiment mauvais rois là-dedans. David est le roiqui les gens ont à l’esprit quand ils veulent faire de Jésus unroi. David est le modèle. Il n’est pas étonnant que Jésus veutsortir. Il sait ce que royauté terrestre.

Il sait ce que veut dire régner avec puissance et contrôle. Deprendre ce que vous voulez, quand vous voulez. Il estintéressant que la semaine dernière nous lisons l’histoire deNathan à David, d’arriver avant que nous lisons en faitl’histoire de David et Bethsabée. Je pense qu’il y a unetendance dans nos vies, en particulier alors que nousapprochons cette histoire, à pardonner à David un peu tropfacilement.

Nous lisons ailleurs que David était un homme selon le cœurde Dieu, et nous dire, Eh bien, il fait une erreur. Mais notrehistoire nous en dit plus que cela. Il nous parle de David,mais il nous dit aussi d’être roi et ce que signifie être roi faitaux gens. Saul a oublié ce que cela signifiait d’être roi, et lepeuple dit, ah, Eh bien maintenant, nous avons David. MaisDavid a oublié ce que cela signifiait d’être roi. Si vousrevenez, et je recommande que vous faites cela, LisezDeutéronome chapitre 17. Il est dit  qu’il existe des règlespour être un roi en Israël, et vous verrez comment c’est faitet joue dans la vie du roi David.

Comme le roi David a utilisé son pouvoir d’exploiter. A utiliséson pouvoir de prendre ce qu’il voulait, et nous ne devonspas occulter que. Nous devons réaliser que ce que fit Davidcomme roi (en ce qui concerne Bath-Chéba et par la suiteUriah) était erroné, full stop.

Donc, ce que cela signifie pour nous et avec Jésus etl’alimentation des cinq-mille et avec Jésus, ne voulant pasêtre pris et fait roi par le peuple. Donc, revenons àl’alimentation des cinq-mille et réfléchir un peu plus. Toutcomme l’histoire tel qu’il a racontée dans les autresévangiles aujourd’hui notre histoire commence avec lesgrandes foules des personnes à la suite de Jésus, parce qu’ilsont vu les signes qu’il faisait pour les pauvres.

Donc, l’une des choses intéressantes ici, John utilise lessignes d’expression. Il n’utilise pas les miracles de terme, iln’utilise pas le terme de guérison. Il utilise les signesverbaux, et c’est important, car pour John signes sontcensées pointer vers Jésus. Pour pointer vers le nouvelempire qui est venu dans le monde en Jésus. Les foules ontsuivi lui à cause de cela. Il s’assied et il enseigne, et qu’il voitla foule à venir, il dit à ses disciples : « Où allons-nousobtenir de la nourriture pour tous ces gens. »

Il s’agit d’une autre chose qui arrive tout le temps (en ce quiconcerne les histoires de l’alimentation). Comment allons-nous nourrir toute la population. Première préoccupation deJésus est pour la foule. Il est soucieux de leur bien-être. Onobtient les mêmes réponses, « Eh bien vous savez, je ne saispas ce que nous pouvons faire. Regardez tous ces gens, c’esttrop d’argent, il n’y a rien que nous pouvons faire à cesujet. » Andrew amène le gamin avec le poisson et le pain,« quelqu’un ici a obtenu cinq pains, deux poissons, 5 000personnes. Je ne suis pas très bon à la division, mais je nepense pas que cela va nourrir tout le monde. »

Mais remarquez la question, vous remarquerez la partie audébut. Jésus pose la question, mais il sait déjà ce qu’il vafaire. Il est dit il y a un grand champ d’herbe là, et Jésus ditles gens à s’asseoir. Le mot est inclinée, qui est le mot pourcomment venir à la table pour le dîner. C’est un mot quisuggère un repas ensemble.

Dans ce cas, un repas, n’est pas tout ce qui est sorti dumicro-ondes. Que nous pouvons manger rapidement afinque nous puissions obtenir fait. Un repas est qu’une soiréepassée ensemble. Jésus est préoccupé par le peuple. Nonseulement il les nourrir, mais il leur donne l’occasion dedîner ensemble, pour se détendre, s’incliner.

Ensuite, nous entendons parler du pain. Jésus dit labénédiction, le pain est distribué et le poisson est distribué.Encore une fois, tout le monde a assez. Encore une fois c’ estque cette idée de tout le monde est satisfaite. Et lorsquenous penser pouvoir et penser à l’insatisfaction de contrôleest une des choses que les gens utilisent pour maintenir lapuissance et contrôle.

Vous connaissez la scène la dernière bataille de Lewis de lasérie de Narnia,  les nains ont eu ce grand banquet étalépour eux. C’est tous les meilleurs aliments, mais peu maispeu il commence à soupçonner que quelqu’un il devientmieux qu’ils le sont et finalement toute cette nourrituregrande va perdre et ils se convaincre qu’ils sont nourrissaleté et tel autre aliment dégoûtant.

L’insatisfaction est ce que nous utilisons pour aider les gensde contrôle. Le roi est bon en opposant une faction contrel’autre. Je pense que notre lecture des rois d’Israël nousrappellera que Game of Thrones était en cours long avantque George Martin jamais venu.

Mais ici dans cette alimentation des cinq-mille, tout lemonde est satisfait. Il n’y a pas besoin de regarder par-dessus il et dire : « Oh, cette personne a plus que moi, » ou« pourquoi ont-ils obtenu cela, comment se fait ils obtenutarte aux myrtilles, et je me suis coincé avec les haricots deLima. Tout le monde est satisfait. C’est une marque dunouvel empire. C’est une marque de comment les chosessont destinés à être différent avec Jésus. Tout le monde estsatisfait.

Une des choses qui vient dans toutes les histoiresd’alimentation est bien sûr, qu’il y a une abondance. Rareté,ce que notre système de l’économie moderne repose sur,nous dit, nous avons pour s’assurer que nous en avons assezpour nous, même si si signifie refuser d’autres. Mais ici dansl’alimentation des cinq-mille, quand tout le monde estalimenté, puis tout le monde est convaincu, non seulementnourris, tout le monde est satisfait. Ils vont autour etramasser les miettes et il sont a encore 12 paniers surplus.

Le Royaume étant inauguré par Jésus plutôt que lesroyaumes terrestres, on est  nous croyons en abondance, nous savons il y a abondance.  il est dit dansEphésiens : maintenant, lui qui, par la puissance à le œuvreen nous, est en mesure d’accomplir tout à fait bien plus quetout ce que nous pouvons demander ou imaginer, c’est lamarque du Royaume de Dieu. C’est la marque du Royaume,Jésus venu inaugurer.

Ce n’est pas un royaume  le roi prend pour lui-même cequ’il veut, quand il veut, sans se préoccuper pour qui ellenuit. Il s’agit d’un royaume  la satisfaction est destinée àtous.  l’abondance et le partage sont destinés pour tous.

Ainsi, comme nous continuons à aller ce chapitre etcontinuer à nous poser la question : que signifie que Jésusest le pain de vie ? Quel genre de vie nous offre Jésus ? C’estcensé être une vie de satisfaction. C’est censé être une vied’abondance.

Mais qui ne fonctionne que si ont été réellement en mesurede mettre cela en pratique dans nos propres vies. Il nefonctionne que si nous sommes disposés à rejeter l’idée quele Royaume de Dieu est quelque chose qui nous donne lepouvoir. Que parce que nous avons Dieu de notre côté, nousavons contrôle. Que nous pouvons adopter sur ceux quisont en désaccord avec nous. Nous pouvons mettre desbarrières pour ceux qui regardent le monde différemment.Jésus vient, et comme il le démontre à l’alimentation descinq-mille, il s’agit de partager avec tous. Il s’agit pour tousêtre satisfaits. Il s’agit de déverser forme son abondance, etc’est pour nous de vivre que dans nos vies. Pour mieuxapprendre ce que cela signifie de faire partie du Royaume deDieu. Ce que veut dire ce royaume terrestre, alors qu’ilspeuvent beaucoup, ne nous aidera jamais se rapprocher deDieu. Nous ne saurons jamais ce que veut vraiment aimerles uns, de vraiment servir un autre à moins que notrecitoyenneté à moins que notre Citoyenneté et la loyauté sontà Christ avant tous les autres.

David était un bon roi, mais encore comme un bon roi, il afait des choses terribles. Jésus vient de nous montrer quenous n’avez pas besoin de bons rois, nous avons besoin descoeurs de serviteur. Nous avons besoin de celui dont l’idéede la royauté était d’aller à la Croix. Pour faire partie duRoyaume de Dieu est d’être prêt à servir et à sacrifier et àdéverser tout notre être dans l’amour. Amen.

JOY OF MAKING MUSIC (Congregational Singing)

Singing is an important part of the life of almost any church. In the article below, Rev. Deacon Tanis Kolisnyk, who is both deacon and organist at Saint Philip’s gives some of the reasons for why that is. She then goes on to talk about some of the techniques that help make it easier for anyone to join in with congregational singing. Singing is meant for everyone, and these tips will be helpful for everyone. Enjoy.

THE JOY OF MAKING MUSIC (Congregational Singing)
Rev. Deacon Tanis Kolisnyk

Congregational singing can be so rich when it is thoughtfully integrated into worship and used to enhance the sacraments and proclamation of the scripture. I believe the voice to be the most sacred instrument. I also believe choral music to have unmatched expressive potential. The Pipe Organ for me is close behind but it is hard to take the Pipe Organ on a trip with you, or to the lake.

Our individual voices are a gift from God, but when we sing God’s praises collectively,

this is one way we can give thanks to God for his many blessings in our lives. All of you

who worship here at St. Philip’s regularly know the power that congregational

singing can add to our worship services.

Joyful trumpets
On special occasions such as Easter St. Philip’s Congregation singing has often been enhanced by the addition of trumpet music form Tanis’s son Nick Kolisnyk (l), and Michael Minor, our Rector’s Warden (r).

Biblical Precepts of Congregational Singing:

In Ephesians 5:19 and Colossians 3:16, Christians were commanded to sing to one

another. Both the Prophet and Apostles make it clear that we are to sing praises.


Jesus and His apostles sang a hymn following the Last Supper in Matthew 26:30. Heavenly Beings fill heaven with their praises – Revelations 5:9-14; 7:9-12. Continue reading

Maundy Thursday – Footwashing, Altar Stripping

Today is Maundy Thursday. We celebrate this as part of the Great Triduum, the three day Easter Service. We mark the giving of the New Commandment, the institution of The Lord’s Supper, or Holy Eucharist. It is also quite common to remember Jesus washing his disciples feet. These three are all part of the Biblical story surrounding Easter. You can find out a little more about the first two, by visiting Rev. Donald’s personal blog for some reflections on them.

Maundy Thursday foot washing.
The jug, basin, and towels waiting to be used in Maundy Thursday foot washing.

Another thing that is commonly done in Anglican churches (and probably others), is the stripping of the altar at the conclusion of the Maundy Thursday portion of the service. I say portion because Maundy Thursday, Good Friday, and Easter Sunday are all one service. That is why there is no dismissal at the end of the Maundy Thursday or Good Friday services. We leave in silence from those services, so that we can allow ourselves to fully enter into the mystery and agony of Jesus’s death and burial. While we never forget that Easter Sunday is coming, we don’t want to race ahead and forget to reflect on the more difficult and painful memories of Passion Week. Learning to sit in silence and grief is all part of the resurrection process.

Jesus Washes his Diciple’s Feet

In our foot washing on Maundy Thursday we are reminded that Jesus washed the feet of his disciples when they gathered in the upper room. If you are not familiar with that story, I’ve copied it here below as it appears in the 13th Chapter of the Gospel of John.

Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus answered, “You do not know now what I am doing, but later you will understand.” Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.”* For he knew who was to betray him; for this reason he said, “Not all of you are clean.”

After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? You call me Teacher and Lord—and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you. Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. If you know these things, you are blessed if you do them.

Jesus, despite being the teacher and the one you would expect to be the recipient of the footwashing, instead takes it upon himself to be a servant and wash the feet of his disciples. Washing feet after a journey on the road would not necessarily be a pleasant job. Yet Jesus shows his humility by being a willing washer of the feet of his disciples. Though we wish to be in the role of Jesus as we read this, I think we often find ourselves in the role of Peter, unwilling to let Jesus wash our feet. There is humility in washing feet, but there is also humility in allowing our feet to be washed. Often our unwillingness to allow others to wash our feet is based in an unwillingness to let people see us as we really our. Our shoes and socks hide the real condition of our feet in much the same way our emotional, intellectual, and spiritual masks, cover up the sin and pain in our lives. *It should be noted that even though Jesus knows, and makes reference to Judas and his coming betrayal, Jesus still washed his feet as well.

Stripping the Altar

Clearly the stripping of the altar is not part of the Biblical narrative of the Passion Week. Then, why do it? There are a lot of reasons why this is the case, but instead of listing them, I’m going to point you to this article by Richard Lischer. Lischer is a professor at Duke Divinity School, the same school where Stanley Hauerwas, whose videos are elsewhere on this site, was also a professor. Lischer’s book The End of Words, was one of the textbooks for the preaching course I took while I was at St. John’s College studying for the priesthood. I think this article does a good job of summing up many of the reasons why we strip the altar at the end of our Maundy Thursday service.

Our Maundy Thursday service at Saint Philip’s is tonight, March 29th, at 7:00pm. Our address is 240 Tache Avenue, and we would be delighted if you could join us for this solemn and thoughtful entrance into the great three day service of Easter. We will also be marking Good Friday, on March 30th at 11:00 am, and Easter Sunday, April 1st, at 11:00 am. We will follow our Easter Sunday with a time of celebration and coffee following the Eucharist.



Eucharistic Eating

Eucharistic Eating (Lecture Series)

Purpose of the Series

To place our daily eating into the context of the Eucharist and to bring the Eucharist into our daily eating.

Thanksgiving (Eucharisto) is at the heart of Eucharistic eating.

Each lecture will move from the general idea of thanksgiving into the idea of thanksgiving in Holy Eucharist. Each of the potential ideas on any given week will be linked to thanksgiving.

The lectures will be held on Monday’s beginning on March 6, 2017. Lectures will begin at 7 pm and run until roughly 8:30 pm each week.

Eucharist - The Cup remembering

Week One – eucharistic eating

Small letters to indicate that the focus will be on the concept of thanksgiving more than on the Eucharistic Meal.

This week will also provide a general  overview of the series.

Week Two – Hunger

How does hunger prevent thanksgiving (and perhaps vice versa)

Hunger and Pain

Hunger as a weapon

Agony of starvation

Hunger as time consuming

Homelessness & hunger

Week Three – Dining Together

fraternal meals 

family dining

speed of life

Food Courts

Eucharist as meal of community

Week Four – Fasting-Feasting

Food moralism

The need for fasting/feasting

Week Five – Sacrifice & Death

All eating involves death

vegetarianism and veganism

Food as medicine

Christ’s sacrifice

Week Six – Eucharistic Eating

Historical Development of Eucharist

Shared Meal

Salvation in the Eucharist.


Some of the ideas found in various weeks may also apprear in other weeks, but I haven’t included them for brevity’s sake. This outline will undoubtedly change over the next 10 weeks, as further reading brings clarity of confusion.

Thoughts, comments, and questions welcomed.

Christmas Eve & Christmas Day

Christmas Eve

St. Philip’s invites you to join us in celebrating the birth of Christ. We will be holding service on both Christmas Eve and Christmas Morning. On Christmas Eve we will enjoy half an hour of carol singing beginning at 7:00 pm, followed by our celebration of Eucharist, beginning at 7:30 pm. If you are looking for a place to celebrate, to hear once again, or perhaps for the first time, the story of Christmas, please come and join us as we recall the birth of Jesus.

Christmas Eve
The Chancel prepared for Christmas  services

Christmas Day:

We will also be celebrating Christmas on Christmas Day itself. This also is a service of Holy Eucharist. The Service begins at 11:00 am.

St. Philip’s is located at 240 Tache, on the corner of Tache Avenue and Eugenie Street.

You can also follow what’s happening at St. Philip’s by following our Facebook Page.

Music, Remembrance – Evensong Sermon.

This sermon on Music and Remembrance is being preached bySt. Philip’s Deacon Tanis at St. Luke’s Anglican this afternoon


RCCO Service November 6th St. Luke’s Anglican


May the words of my mouth and meditations of all our hearts be acceptable in your sight O Lord, our Rock, our Strength and our Redeemer.  AMEN

Thank you for inviting me to be part of this service.


Today we are here to worship together, remembering those who gave their lives for

our freedom, remembering those who are presently serving in the Canadian Armed Forces, Continue reading