Tag Archives: learning

Going Viral XLI: Rev Jo’s Anglican perspective onthe first step on the road – and Catholic preparations.

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.

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April 18: Emmaus VI, breaking bread together.

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‘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?

 

 

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11 June: What do the Saints know? II, What is connaturality?

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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.

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