Walton, a Staffordshire Man, first published his Compleat Angler in 1653, hence the unfamiliar spellings. An experienced and keen angler ‘Piscator’, walking out of London, falls in with a man who wanted to learn to fish, who by this point in the book is called the Scholer because he’s an enthusiastic learner. Much of their dialogue takes place under trees, sheltering from the rain. And it leads to other thoughts and the contemplation of creation. What would Walton have made of our sewage infested rivers?
“And now, Scholer … it has done raining, and now look about you, and see how pleasantly that Meadow looks, nay and the earth smels as sweetly too. Come let me tell you what holy Mr. Herbert saies of such dayes and Flowers as these, and then we will thank God that we enjoy them, and walk to the River and sit down quietly and try to catch the other brace of Trouts.
Sweet day, so cool, so calm, so bright,
The bridal of the earth and skie,
Sweet dews shal weep thy fall to night, for thou must die.
Sweet Rose, whose hew angry and brave
Bids the rash gazer wipe his eye,
Thy root is ever in its grave, and thou must die.
Sweet Spring, ful of sweet days & roses,
A box where sweets compacted lie;
Musick shewes you have your closes, and all must die.
Only a sweet and vertuous soul,
Like seasoned timber never gives,
But when the whole world turns to cole, then chiefly lives.
Our third article celebrating Saints Peter and Paul is part of a reflection on his own lived-out vocation from Bishop Edward K Braxton, bishop emeritus of Belleville, Illinois. The whole reflection can be found here, on the National Catholic Reporter website. His book is available from on-line booksellers.
Bear in mind that Peter and Paul were leaders of the early church who took the Good News to all peoples, and who called people of every race to serve the church according to their gifts. See 1 Corinthians 12.
My primary goal was to serve the people of God as a good and faithful priest, and bishop, and to build up the church by helping people to grow in their Catholic identity and education. A phrase I use almost every time I visited a parish was the phrase: “Learn your faith, love your faith, live your faith.” And within that context, part of learning your faith is learning about the dignity and value of every human person, which within that addresses racial prejudice, racism, the dignity, the value of unborn life, the value of the life of a person on death row. If you are doing that, you will see that your faith impels you not to support bias and prejudice or racism.
If you want to invite people of colour into the world of the church, couldn’t some part of it look like them? Yet I am not advocating that you go into churches built by German immigrants and take black paint and spray it all over the saints and angels. I am not proposing anything as simple as that. But there is a reason I chose the cover of my book myself. I wanted to show an Afrocentric Jesus washing the feet of an Afrocentric Peter.
And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.
Of course when Adam named something, including plants, the same was its name, since there was only one human, himself, so no disputing his word. Things are somewhat different since humans spread around the world and our languages diverged from each other. Is that a mouse or un souris? A courgette or a zucchini? And that’s before we venture upon politically correct or incorrect terrain. ‘It’s demeaning to call grown women girls.’ Try telling that to my late mother-in-law, who in her eighties was still going out with the ‘girls’ she had teamed up with as a young mother.
But we can demean each other in our words as a moment’s reflection should tell us; we can be clear or obscure, sometimes deliberately obscure – ‘as seen on TV!’
The world of science aims for clarity and by being clear it advances in knowledge and techniques. An understanding of antibodies and t-cells enabled the covid-19 vaccinations to be produced at speed. At a more down to earth level, over the last 250 years or so scientific names for living creatures have been developed so that scientists from Aberdeen, Asuncion, or Amsterdam will know exactly what each other is talking about. Mus musculus is a house mouse anywhere in the world.
The trouble comes when names are changed. Microscopic and DNA testing can establish relationships, and botanists hold conferences to decide on names. That’s how the shrub formerly known as Senecio ‘Sunshine’ is now Brachyglottis ‘Sunshine’. Senecio comes from the Latin for ‘old man’: the leaves and seeds of the plant are greyish and white. Other senecios include groundsel, S. vulgaris, (left) and S. cineraria (ashen), below.
It’s not difficult to see a certain type of person taking pleasure in this business of establishing names, and feeling frustrated when gardeners do not follow the scientists and call Sunshine Brachyglottis instead of senecio.
But recently I’ve taken pleasure from watching someone establish names for things. A toddler is naming things that are newly experienced. He or she will of course end up using the names that are common in their society, though sometimes their mispronounced names stick for years, such as ‘Kipper’ which was as close as one of my siblings could get to Christopher, the name of one of our brothers.
For my younger grandson there is a whole world waiting for him to name it, and bring it to life for him, as Adam’s contribution to creation was to give it all names.
I’m happy enough to be ‘Gu’ for the present, and to be part of his world. It sounds better than Brachyglottis, for sure.
Traherne is addressing Christ directly in this passage, acknowledging and rejoicing in his closeness to Christ, accepting that suffering unites Men – he of course means men and women – and Christ, now suffering on the cross for me.
What shall I do for Thee, O Thou preserver of Men?
Live, Love, and Admire; and learn to become such unto Thee as Thou unto me. O Glorious Soul; whose comprehensive understanding at once contains all Kingdoms and Ages! O Glorious Mind! Whose love extendeth to all creatures! O miraculous and eternal Godhead, now suffering on the cross for me: As Abraham saw thy Day and was glad, so didst Thou see me and this Day from all Eternity, and seeing me wast Gracious and Compassionate towards me. (All transient things are permanent in God.) Thou settest me before Thy face forever. O let me this day see Thee, and be united to Thee in Thy Holy Sufferings. Let me learn, O God, such lessons from Thee, as may make me wise, and blessed as an Angel of GOD!
From Rev Jo’s daily briefing for yesterday, 12 June. Preparations are afoot to reopen our churches: it’s not just a matter of turning the key.
Good morning everyone, and hope you are well, as we continue to be here at the Rectory. A brief note this morning, as I have a funeral first thing (thank you John for leading Morning Prayer), and then meeting with Mary, churchwarden for St Mildred’s as we go into church to start planning the logistics for worship. Rachel (churchwarden) and I met yesterday at St Peter’s and did likewise. All St Peter’s folk – all is well, and we were working out seating in there – slightly easier as it is chairs. Of course it depends if the government reduces the social distancing from 2 metres. We were there with tape measure working it all out; it is also working out the flow etc – again a steep learning curve for us all! But that is what life is about – they say a lifetime of learning!I will send out service information for Sunday later today, and please access our youtube channel for Morning Prayer. From today’s psalm: 17: 8 “keep me as the apple of your eye, and hide me under the shadow of your wings” God Bless, and keep well, keep connected and keep praying. Jo🙏🙏🙏 Rev Jo Richards, Rector of the Benefice of St Dunstan, St Mildred and St Peter, Canterbury
And here is an extract from St Thomas’s Catholic Church in Canterbury, tackling the problems in a different building, and one that traditionally is open for private prayer every day. REOPENING THE CHURCH From Monday, we have been given permission to open our churches for private prayer. Archbishop John Wilson in his letter to the clergy says “It is imperative that any church which does open is fully compliant with the obligatory prerequisites. It is important to emphasise that this date (15th June) is the date from which Churches may open and not the date on which churches must open. The limitations of particular church buildings, the availability of volunteers, and the requirement of the Risk Assessment, may all mean that some churches, perhaps the majority of our churches, may not be able to open immediately or in the short term”. The Parish Pastoral Council are meeting to finalise our Risk Assessment which will then need to be approved by Canon John O’Toole, the Episcopal Vicar for Kent. This is the first step on the road back to restoring the full sacramental, pastoral, and liturgical life of the Church. Please pray that we can move forward safely. Amen to that for St Thomas’, St Mildred’s and all our church buildings.
‘They knew him in the breaking of bread.’ I was uneasy about using this photo with its bread knife, when a picture came into my mind.
I was 21 years old, and seated at table with the family who were supposed to be helping my stumbling steps in the French language. The father of the family is standing to my left, the long loaf held against his chest as he cuts thick slices for his family and guests. Such a clear image it is too; no wonder then that only a few hours after his death, these two recognised Jesus in the breaking of bread!
Learning to speak and read French opened doors in my heart and mind for which I am forever grateful; although it took months to be competent and confident. How did it feel to be taught for two or three hours by the greatest of teachers, and then to have their whole beings exposed to the heavenly light of the Resurrection?
What does St. Thomas mean by the idea of connaturality? Does he use the word at all? How does it fit into his teaching?
The latin word connaturalitate comes easily sixty or so times throughout the Summa. And, it means what you would expect it to mean: it is not a mysterious or complicated concept. A connatural abililty refers to something that a being does or thinks which comes naturally to it, although the ability may not be an original part of its nature. It may be an acquired ability. Say, cooking! Or the way an actor acts a part. Or the ability to play an instrument well. Such abilities may feel strange at first, but eventually proficiency is achieved and the ability becomes connatural – or second nature. But, the level of connaturality we are considering here has to do not only with a set of physical abilities, or even mental ones. For St Thomas, connaturality goes much deeper, into a kind of sympathy with something (compassio is the latin term used by St Thomas), or a participation in something, a union with something to the point of undergoing what that thing undergoes, suffering what it suffers (patiens); an understanding of it from within.
St. Thomas uses the word connaturality a lot. He seems to like it. It is even possible to miss the use of the word connatural some of the time, because St Thomas uses it fairly unsensationally. But, eventually, when he begins to talk about faith, hope and charity – the famous ‘theological’ virtues – and to describe the effects of grace, he uses the word connatural again, to show that participating as fully as possible in our supernatural end – which is God’s very life – can become just as natural to us as living merely according to our natural tendencies. Here he is making a profound point, because he says many times that although we were created with an ‘inbuilt’ tendency toward our supernatural end, that end is beyond the reach of our fallen, un-graced, abilities. So, when he says that life with God can become connatural to us, it is something to notice. In fact, to my mind, whenever he is talking about the transforming power of grace, the idea of our arriving at a state of connaturality with divine things is implicit in an overarching way, even when he is not actually using the word.
The theological virtues, faith, hope and charity, are the root of all virtue for Thomas (II.II.4.7). They are at the beginning of the journey, not the end; they are our capacity for salutary action, and they fit us for connaturality with God, or better, they communicate God’s life to us. You might say that in the theological virtues, God is very ‘busy’ on our behalf, in Thomas’s teaching. Tomorrow we will begin to explore the virtue of faith.