| September 2016 Trinity Today |

Whose voice in thunder? 
By Adrian Peetoom


You may remember that in late afternoon of Wednesday, July 27th, a rather violent thunderstorm with high winds and torrential rain descended on our city. If you had taken a walk in the Whitemud Creek ravine the next day, you would have seen plenty of evidence of its power.
  • At least a dozen trees had been knocked down across and alongside the trail. Some had already died (plenty of reddish fungi on their bark), but at least two big fallen ones were in full foliage.
  • Plenty of branches and twigs, many dead but some with green leaves still attached.
  • Shrubs, grasses and other plants, as tall as ever this summer because of frequent rains, were lying flat and looked droopy wet. 
  • Plenty of erosion of downward slopes, in the form of sharply edged gullies and heaps of gravel at the bottom.
  • On horizontal parts of the path leaves and small cones had been deposited in straight and crooked patterns, evidence of the trail having been underwater for a bit. 
  • Also on the trail, occasional heaps of fine earth, especially in dips where small ponds had formed temporarily.
  • One spectacular clump of a dozen or so mushrooms, white and pink, looked as if they had just arisen from the soil because of the water in it.
  • The creek dam on which one or more beavers had worked all summer (in vain!) eroded even further, sticks of various sides now so washed away that the small land spits on both sides of the creek were exposed, clumps of mud that had previously served as "anchors" for building a solid beaver dam.
It is not difficult to imagine that frequent users of this ravine trail will have experienced a sense of awe about what is often called "the power of nature," prompted by the contrast between the tranquility experienced a few days before, and the evidence of havoc now. 


Of course its legitimate to bring science to bear on what happened. Meteorologists to point out that this summer's weather patterns were to be expected, given global warming and El Nino. Botanists to help us understand that trees have life expectancies just as human beings do, and most trees blown down by winds have reached their predictable ends. Physicists to help us appreciate the sheer force of high winds and slashing rain, the erosion of creek sides when water is high and fast, as well as the power of water torrents finding the lowest point. Fauna specialists who point out the sheer industriousness and persistence of beavers who will start from scratch once more, count on it. 


But those whose characters have been shaped by the Christian faith will also have thought about the presence of God in thunder, an awe not in a general sense but awe that is focused on the Creator. Not an either/or, but a both/and. Perhaps bringing to mind a part of Psalm 29.


The voice of the Lord is over the waters;
The glory of God thunders, The Lord thunders over the mighty waters.
The voice of the Lord is powerful; The voice of the Lord is majestic. 
The voice of the Lord breaks the [aspens and the poplars!]


And how about this from the Book of Job (it is the Lord speaking to Job).


Who cuts a channel for the torrents of rain, and a path for the thunderstorm? 
Can you raise your voice to the clouds and cover yourself with a flood of water?
Do you send the lightning bolts on their way? (38:35 and 24)? 


I am not suggesting that our God had decided that on Wednesday, July 27th in late afternoon he would specifically send down lightning, thunder, rain and high winds just to mess up Edmonton rush hour and flood Whitemud road underpasses. I am only drawing attention to these two simple truths. 
  • When the elements thunder over us with mighty power, it behooves us to realize the limits of humankind, the limits of science, the smallness of us on earth.
  • And thus also realize that God is holy - indeed that only God is holy. 
Did Jesus Exist? (Part 1) 
by David Arndt


When I first became a Christian in my teens, the Baptist church tradition that formed me as a Christian t aught that the Bible was free of any historical errors whatsoever. While I still greatly value that early formation, when I began to read the works of various biblical scholars I came to hold the view that the Bible contains a complex mixture of historical accounts and metaphorical stories. Yet because I now regard some of the stories in the Gospels to be non-literal, I have more than once been asked whether I think that the Gospels are completely mythological and that Jesus never existed! I must say, when this has happened I've been taken quite off guard. "Of course Jesus existed!" I think, "Why would you suspect I think otherwise?" 


Imagine, then, my surprise when I learned that only 60% of people in England think Jesus was "a real person who actually lived," according to poll conducted by the Church of England last year. Four out of ten either thought Jesus didn't exist or didn't know. A quarter of 18 to 34 year olds believed Jesus was "a mythical or fictional character." Popular magazines regularly present us with stories that try to give the impression that historians are seriously debating Jesus' existence.


As someone who has had an opportunity to read what leading historians have to say about Jesus as a historical person, I am somewhat baffled by all this. But I understand the seeming plausibility of the idea that a man who reportedly claimed to be God and walked on water was originally a mythical figure. It seems to be an idea that is growing more widespread in our culture. I thought, then, that I would highlight and outline some of the main reasons for thinking that Jesus did in fact exist. In the present article I will deal mostly with the writings of St. Paul, which are the earliest writings in the New Testament. Next month, I will look at the Gospels themselves. For those interested in looking into this question more in depth, Bart Ehrman's 2012 book Did Jesus Exist? is a well-written introduction to this topic written for a general audience.


It should be pointed out that the overwhelming majority of historians of Christian origins think Jesus existed. Ehrman remarks that, of the thousands of scholars of early Christianity teaching at accredited institutions throughout the world, he is not aware of any that doubt that Jesus existed. This includes scholars who are Jewish, Muslim, agnostic, atheist, and so on (including Ehrman himself, who is agnostic). There are only a handful of independent scholars, dubbed "mythicists," who argue that Jesus was originally a mythical figure, and only two or three with academic training in a relevant field.


But counting heads is not enough. What are some of the reasons for thinking Jesus existed? People are often curious about what non-Christian sources from the time of Jesus have to say about him. Within a hundred years of the traditional date of Jesus' death in 30 CE, we have four mentions or possible mentions of Jesus in non-Christian sources. This may not seem like much, but it is not unexpected given that the amount of historical information we have about most historical figures from the first century is quite limited. Very briefly, in the two most important references, the Roman historian Tacitus says that Christ was executed by Pontius Pilate, and the Jewish historian Josephus says a little more, including that Jesus was teacher, and that he was crucified by Pilate because of accusations by the Jewish leadership. Though mythicists have argued that these references are forgeries added by later Christians to the writings of Tacitus and Josephus, most historians accept that these ancient authors did relate some basic information about Jesus' life (there is a well-argued article online by Lawrence Mykytiuk in Bible History Daily for those who wish to learn more). But the passages are of limited use in any case, since their authors very likely learned their information, ultimately, from what Christians were saying about Jesus, rather than some independent source.


The writings of the early Christians themselves, therefore, are our most important sources of information about Jesus and the early Christian movement. And we can glean important historical information from them, without having to assume any faith commitment about their special status. The letters of the Apostle Paul are especially important. They are the earliest Christian writings we have, dating from between about A.D. 49 and 58, only two to three decades after Jesus' death. As such, they are very important for the clues they offer about what the earliest Christians thought. But here the mythicists emphasize how little the Apostle Paul mentions things Jesus did or said in his earthly life. They argue that the best explanation for this is that, for Paul, Jesus was a purely cosmic figure, who lived in the heavens and gave revelations to Paul and other Christians, but did not live on earth.


It is somewhat puzzling why Paul does not mention events in Jesus' life in his letters-apart from Jesus' death and resurrection, and possibly his last meal with his followers. But it is unnecessary to infer from this that Paul did not know about what Jesus did and taught during his earthly ministry. He could have simply assumed that his audience knew of such stories, and did not need to repeat them. Most of Paul's letters were written to deal with pressing problems in the churches he founded, not to pass on traditions about what Jesus had done or taught. And Christians who wrote letters after the time of the Gospels show a similar tendency to avoid relating such stories.


Despite this, Paul's letters in fact provide good evidence that Jesus did exist. Paul relates Jesus' teaching against divorce in 1 Corinthians 7:10-11, and explicitly says that it comes from "not I but the Lord." Paul also relates a teaching to the effect that Christian missionaries are entitled to financial support: "the Lord commanded that those who proclaim the gospel should get their living by the gospel" (1 Corinthians 9:14). Similar teachings are attributed to Jesus in the Gospels (e.g. Mark 10:11-12; Luke 10:7), making it probable that Paul understood the teachings to have been delivered by Jesus during his lifetime.


Paul also relates Jesus' words from the Last Supper, which begins, "For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread..." (1 Corinthians 11:23). Similar accounts appear in the Gospels of Matthew, Mark and Luke, the last of these being closest in wording to what Paul relates (Luke 22:17-20). When Paul says Jesus was "betrayed," the Greek word used could also be translated as "handed over," so it is not clear whether Paul knew about Jesus' betrayal by Judas. But the fact Paul says Jesus' words were given at "night" implies a concrete historical setting.


But here they mythicists latch onto Paul's statement that he received this teaching "from the Lord." Paul is not passing on an oral tradition he learned from someone else, they claim, but is relating words that came to him in a direct revelation from the Risen Jesus. They also point to Galatians 1:11-24, where Paul stresses that he did not receive the gospel from other human beings, but "through a revelation of Jesus Christ" (verse 12). But this is not necessarily how "from the Lord" should be interpreted. Paul may simply mean that the words ultimately go back to Jesus' teaching from his earthly life. Pauline scholar Gordon Fee points out that in Galatians Paul says it was the core message of the gospel that was revealed to him, not individual sayings of Jesus. Moreover, in the 1 Corinthians passage, Paul also speaks of "receiving" and "handing on" Jesus' words, which was the terminology used by Jewish teachers for the passing on of oral tradition. It would be odd for Paul to use such terminology if he meant the teaching came by a direct revelation.


Paul uses the terminology of "receiving" and "handing on" in another case, namely 1 Corinthians 15:3, where it almost certainly involves normal transmission or oral tradition. The tradition Paul goes on to relate is that Christ died and was buried (which generally speaking would imply he was a man who had lived), was raised from the dead, and appeared to several individual and groups: to Cephas, to the twelve, to a group of five hundred, to James, and to all the apostles. This is hardly the sort of material that Paul would have received entirely as a direct revelation from the Risen Jesus.


Paul also evidently knew about Jesus' brothers, and had met Jesus' brother James. In 1 Corinthians 9:5, Paul refers to "the other apostles and the brothers of the Lord and Cephas" as engaging in missionary activity. In Galatians 1:18-19, Paul says that he visited Jerusalem and met Cephas (i.e. Peter), but "did not see any other apostle except James the Lord's brother." It is true that Paul sometimes refers to Christians in general as "brothers" in a metaphorical sense, but here Paul seems to be differentiating these "brothers" from other Christians, presumably because they were Jesus' biological brothers. Mythicists have tried to explain away these verses in various ways. For example, some have suggested that there was a special group in the early church designated as "the brothers of the Lord" (using a metaphorical sense for "brothers"). But this is pure conjecture. There is no evidence that such a group ever existed. The most straightforward reading is that Jesus had brothers, and Paul knew one of them, James. That is significant. "If Jesus never lived," remarks Ehrman, "you would think that his brother would know about it."


In addition, Paul mentions Jesus being born. In Galatians 4:4, Paul says Jesus was "born of a woman, born under the law." How do mythicists account for this statement? One mythicist, Richard Carrier, points out that later on in the same chapter, Paul lays out an allegory in which two different mothers, Sarah and Hagar, correspond to two different covenants (4:21-31). Carrier insists that Paul meant Jesus was "born of a woman" in this non-literal sense. To me, though, this interpretation seems very strained. Twenty verses separate Paul's mention of Jesus being "born of a woman" in 4:4 and his introduction of the idea of allegorical mothers in 4:24. You can read the chapter for yourself-does it seem to you that Paul could have expected his readers to make such a connection?


Elsewhere Paul says that Jesus "was descended from David according to the flesh" (Romans 1:3). How on earth do mythicists propose to handle this verse? Not on earth at all, in fact. Here they make a complicated argument that is really quite ingenious, and it applies not only to Jesus' birth, but to every statement Paul makes about Jesus being crucified, buried, and raised. The earliest Christians, it is claimed, believed that all of these events happened not on earth but in the heavenly realms.


How is such an unusual claim supported? A key piece of evidence concerns a Christian writing called the Ascension of Isaiah, usually dated to the early second century, but whose first edition may have been written around the same time as the New Testament Gospels in the last third of the first century. It is a fictional account of a vision seen by the Old Testament prophet Isaiah, in which he ascends into heaven and sees the Father, the Christ, and the Holy Spirit together in heaven. Isaiah then sees how Christ descends through the seven heavens, and comes to live his life on earth. The surviving manuscripts of the Ascension of Isaiah differ here. In one version, Jesus is born to Mary, is crucified, descends to the underworld, rises from the dead, and finally ascends to heaven. In another version, Isaiah simply sees "one like a son of man, and he dwelt with men in the world, and they did not recognize him."


Mainstream scholars believe that the first of these versions is the earlier one. But mythicists take quite a different approach, and here their arguments get rather complex. Carrier, drawing inspiration from Earl Doherty, argues that neither version of Jesus' life in the Ascension of Isaiah is what was in the original book. The reason is that the
Ascension of Isaiah narrates both what God the Father commands Christ to do and what Christ then does, and there are some inconsistencies between the two, suggesting the latter was added to the writing by an editor at some point after the book was originally written. Carrier therefore tries to infer what the presumed original story contained based on the Father's commands, which, fortunately for Carrier, are rather ambiguous. The Father commissions Christ to descend "to the firmament and to that world, even to the angel in the realm of the dead." Now, some (though not all) ancient people believed that "the realm of the dead" was not below the earth, but in the lowest level of the heavens. Carrier, then, believes that Christ is commanded only to descend to the lowest heaven (which, for Carrier, is presumably also what "that world" refers to). He claims that the original Ascension of Isaiah also narrated Jesus' crucifixion in the lowest level of the heavens, the "firmament," by Satan and his demons, for the
Ascension of Isaiah regards these demonic forces as dwelling there, and in another passage says that Christ will be crucified by "the god of that world."


Though this is certainly an unusual proposal, it does have its own logic and consistency. However, it is simply very precarious to engage in guesswork about the lost original contents of an ancient document-and still more precarious to use those reconstructed contents as a basis for interpreting an author (Paul) who wrote decades earlier. Do we know that the Ascension of Isaiah thought of the realm of the dead as being in the heavens, rather than below the earth? No. Do we know that when the writing refers ambiguously to "that world" it means not the earth, but the firmament? It is not at all certain.


My point is this: All of the mythicist arguments involving the Ascension of Isaiah, though they are quite sophisticated, ultimately rest on uncertain guesswork and conjecture. And this is one of the more important pieces of evidence that mythicists appeal to for understanding Paul's statements about Jesus' birth and crucifixion-that is, whether Paul might have thought they took place in heaven rather than on earth. That says something about their approach.


I hope, then, that I have provided some sense of why the nearly unanimous opinion among New Testament historians is that Jesus did exist. Here I have touched on a few of the main issues involving our earliest New Testament writer, the Apostle Paul. Next month, I plan to look at related issues involving the accounts of Jesus' life in the Gospels.


Archives: Clever Cooking 1907




Further information is available in "Holy Trinity Anglican Church 75 Years 1893 - 1968".
 
This book was used as a reference.
 
Ron Fishburne
Archives Committee
Back to school, back to faith


by Scott Gunn from Forward Movement


This time of year my Facebook feed is full of photos of kids headed back to school. Lots of stores have specials for "back to school season." Many churches which ended Sunday School classes over the summer are starting back up again. But back to school isn't just for kids and their parents. This time of year is an invitation to all of us to renew our learning and growth. 


One time a man asked Jesus which commandment is the greatest. The Gospel of Mark records Jesus' answer, "The first is, 'Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." (Mark 12:29-30) 


Did you catch that? "All your mind." When Jesus was asked about the most important thing to do, he said that we should love God with our whole being, including our minds.


Too many people check out of learning about their faith. We don't take courses, we don't read books, and we don't wrestle with ideas that might push us to change or grow. And, yet, how can we love God with our minds if we don't use our minds? 


If your church offers adult education courses, take a look! Sign up! If not, maybe a nearby church offers something that can feed your mind. If courses aren't your thing, how about reading a book about faith? There are loads of them. Your local bookstore has plenty of books on faith, and so does your public library. Ask a friend or your pastor for suggestions. 


If you don't like to read and you don't like to take classes, don't despair. There are loads of podcasts and YouTube videos and apps that can teach us about faith and provoke us to learn and to grow. 


In my time as a parish priest, I met with lots of families facing a crisis of some kind - a death, a job loss, a broken relationship, a health problem. Too often, their brittle faith was shattered by the normal tragedies of human experience. And it's no wonder. Without adult learning, we're left to make sense of adult problems with a child's faith. A mature faith helps us face life's difficulties and it can even help us love difficult people. Deep faith, nourished by knowledge and inquiry, is not only more robust, but it is more vibrant. We discover new ways to praise God and more reasons to thank God. 


Whatever you do, I urge you to find a way to recommit to learning and to growth in this back to school season. I know that in my own life, when I manage to love God with my mind, it helps me to love God with my heart and my soul, and to love my neighbors too. 


Lord knows, our world could use more love. 
Syrian Refugee Update


Holy Trinity's refugee outreach in the past year has involved the co-sponsorship of ten Syrian refugees, in two family groups, who arrived in Edmonton in February. It also includes a commitment, in partnership with Trinity Lutheran, to directly sponsor an additional family group.
 
Holy Trinity's direct involvement with our co-sponsored families was initially limited due to their move to Fort McMurray, where they were settling well. The fire changed all of this: the families evacuated, intended to return, but have ultimately decided to relocate to Edmonton for the long term. They are currently settled comfortably in north Edmonton. This has provided both challenges and an opportunity for the involvement of our parish in supporting these new Canadians as they make their way forward.
 
In early summer, our congregation had an opportunity to meet the families at coffee hour following the Sunday service. Recently, we were able to deliver donations of furniture and other effects to them at their home. This was followed by a visit by them to the Fringe that included a lunch on Whyte Ave, ice-cream, and attendance at two Fringe events at Holy Trinity: the children's play "Hairy Tale Rock" and the opera "Cavalleria Rusticana". The interlude of hospitality in our tea-room was much appreciated.  A further social occasion at the Messy Picnic on the following Sunday gave an opportunity for additional introductions to our parishioners. During the last week of August, we assisted the families in registering their five children in school for the coming year. In these most recent outreaches we have been grateful for the assistance of two Arabic-speaking translators, Ayat Omar and Sayed Madi, both students at the University of Alberta.
 
Holy Trinity's partnership effort with Trinity Lutheran will probably not move forward until the New Year (2017) due to the fulfillment of quotas established by the Government of Canada. This is a complex issue given the balance between limited government processing/settlement resources, global refugee needs, and the magnitude of the Syrian crisis.
 
The families that Holy Trinity has co-sponsored are eager to take their place in our Canadian community and have expressed deep gratitude for even our small gestures of welcome. Our parish will continue to offer assistance as requested, recognizing at all times their independence and the desire for self-sufficiency of our friends. Anyone with suggestions or offers of help should contact the church office or Andrew MacMillan.


Syrian refugee family enjoying the Fringe Festival

with Rev. Heather Liddell and CBC Edmonton AM host Mark Connolly.




Disciple: Think Different: Moving Past Membership


By The Rev. Alissa Newton

from the Episcopal Diocese of North Carolina 

(source

 

On any given Sunday at St. Columba's Episcopal Church in Kent, Washington, somewhere between 70 and 85 people attend morning services.

 

Among them are folks like Lydia, a member of 30-plus years who is there every week. Lydia never fails to greet newcomers and old friends alike with a smile and genuine, quiet interest. Newcomers often end up in conversation with her at coffee hour and admire how she has learned, over time in this little church, how to draw closer to God and better love her neighbor. 

 

Also present most Sundays are people like Peter, a father in his late 30s who attends with his two small children and his partner. They came to St. Columba's a couple of years ago, looking for a community where energetic kids could be loved and formed in faith. Peter and his family are in church almost every weekend. They bake communion bread every few weeks and are excited about being on the planning team for this summer's Vacation Bible School. Neither Peter nor his spouse have felt the need to be confirmed or received as Episcopalians, at least not yet. Still, they pledge, and they are deeply woven into this community of faith.

 

If it happens to be Mother's Day (or Christmas, or Easter) you might find Liz in church at St. Columba's. Liz's grew up at St. C's, and her mother still attends. Liz isn't so sure about church or its usefulness in her daily life, but she comes on the high holy days. St. C's has a nametag for her, and people are always glad to see her. It matters to Liz how people at St. Columba's pray, and she takes pride in what the church does in the community despite making it through the doors only once or twice each year. 

 

Finally, at St. Columba's every Sunday there is evidence of people who are not there but still matter greatly. The last Sunday of the month, offerings for the church's food bank are blessed by the prayers of those gathered. The bulletin always contains a schedule of activities for the week, which includes a 12-step meeting, the worship schedules for two ethnic congregations that rent space, and other community oriented activities that take place inside and outside this church's walls on a regular basis. 

 

"How many members are there in your church?" It's not an easy question to answer. In the case of St. Columba's, if we think about membership only as what is written on a parochial report or what appears in our baptismal records, almost all of the people described above would be left out of the answer to the question. I propose there is a better question to ask. 

 

THE PROBLEM WITH MEMBERSHIP 

 

What's wrong with thinking in terms of membership? As a church we have always used records, membership, numbers, and Average Sunday Attendance (ASA) to track aspects of our vitality and health. In today's culture and climate, however, there are several flaws with depending on the paradigm put forth by a membership mentality: 

  • Membership is binary. You are either in or out. As Episcopalians, we seek more nuance than this in other aspects of our spiritual life, so why not here?
  • Membership assumes a willingness to participate in formal processes and recordkeeping. More and more people coming to church are not energized by or invested in these things.
  • Membership is outdated. We need better ways to conceptualize current attendance patterns and attachment behaviors between people and communities of faith.

CHOOSING A PRACTITIONER PARADIGM

 

What if we stopped viewing the people who connect in multiple and varied ways with our congregations as "members" or "nonmembers," and instead began to view them all as developing faith practitioners? That is, what would it look like if we looked past membership and began to examine how people at multiple levels and intensities of connection with our congregations use those churches to mature their individual faith practices? 

 

There are several advantages of a practitioner paradigm:

  •  A practitioner paradigm assumes variable levels of skill, participation and investment by people in a congregation. By acknowledging that people use congregations to develop their faith at different levels and to different degrees, leaders can become curious about how to meet each person joyfully where he is and how best to invite him deeper into the Christian life as lived in and through their particular congregation.
  • A practitioner paradigm recognizes a key purpose of church: the development of faith practitioners, in community.
  • A practitioner paradigm assumes value and giftedness at all levels of practice. This means every person who interacts with your place is a gift from God, a person who is in some way, even if just through vicarious connection, using what your congregation is or does to develop and mature her faith practice.
FAITH DEVELOPMENT IN COMMUNITY: A MODEL


The Faith Development in Community Model, a visual model and theory developed by the Rt. Rev. Melissa Skelton for use in the College for Congregational Development can help us visualize the different levels and ways that people interact with and attach to a particular congregation in order to develop their faith. For each ring on the model, think about different ways to meet people where they are, recognize the value and giftedness they bring from that place, and work as congregational leaders to invite them deeper into the development of their faith, in community. 


Vicariously Connected: "The Church I don't go to." Vicariously connected people are everyone who is connected to your church but does not attend. These folks may be neighbors to your church property, parents of kids who go to your parish school, patrons of your thrift shop or food bank, folks who connect to you via social media or any of a number of other possibilities. They experience your community's practice of faith in a vicarious way, and they bring their unique personalities, gifts and needs into the sphere of influence of your congregation. Meet them where they are by taking good care of your building and grounds, by remembering them in prayer and by greeting them with gladness when they enter your space for any reason. Invite them deeper by being a good neighbor, clearly communicating your service times and finding ways for them to come into contact with people who can speak in a welcoming way about the experience of developing their faith in your community. 




Occasional Attenders: The Christmas and Easter Crowd. Occasional attenders to your congregation are the people who come literally one or two times each year. They are connected to you, and they also have good reasons for coming very infrequently. Perhaps they attend more regularly elsewhere, are a grown child or spouse of a more frequent attender, or are in town only a couple times each year. Regardless, meet them where they are by noticing them and greeting them well. Appreciate them when they do come to worship. Invite them deeper by putting your best foot forward on days you know they will attend, like Christmas or Easter. Help your more frequent attenders notice and welcome this group with open hearts and minds. 


Sunday Sacramentalists: A regular pattern of attendance. This group of people includes almost everyone who maintains a regular pattern of attendance in worship that is more frequent than one or two times per year. This group can be very mixed in terms of both attendance frequency and in its use of your congregation to develop its faith. Some Sunday Sacramentalists attend every week while others may attend just once or twice a month, or once a quarter. Some are tentative in their spiritual life, while others are actively pursuing a deeper spiritual life. This is also a mixed group in terms of involvement in congregational life. Some may be very involved in the daily and weekly life of the congregation, while others observe from a distance or prefer to simply worship. Regardless, everyone who connects in this way to your place can articulate some level of belonging and probably considers our congregation a primary place for the development of faith in community. In a healthy congregation, most people are Sunday Sacramentalists. Meet them where they are by providing ways for them to learn and grow in community: formation and enquirer's classes as well as opportunities to deepen their faith through service and participation in worship. 


Mature Practitioners: The magnetic center. This is a core group of people who, through practice and time, know how to use what your church specifically has to offer to develop their Christian faith. They attend Eucharist as regularly as they are able and have developed a pattern of prayer and action that reflects a mature Christian faith. They may or may not be very active in the non-worship life of the congregation. What sets them apart from the Sunday Sacramentalists is that this group is mature in its ability to use what your church has to offer to develop its faith. While their faith is not better or more valid than any other place or connection on this model, they are a magnetic core that can draw other people deeper into the life of Christian faith. It is a good idea for congregational leaders to invest time and energy into this group, and the activities and programs that nurture them, because as they develop others will naturally be invited deeper to join them. 


The practitioner paradigm is only one way to think about the life and development of a congregation, but it makes the point any approach must fulfill. It's time to look beyond traditional measures of membership to the missional purpose of our congregations: to develop Christian people at all levels of faith and to develop congregations who become local expressions of God's love, hope and justice in our world. 

 

Messy Picnic Update
by Bethanne O'Neil


On August 21st, 2016, a few of us gathered in the garden at Holy Trinity Anglican Church for Messy Picnic, led by Rev. Heather Liddell. Following the new Pokemon phenomenon, Rev. Heather and Bev Middleton created a series of booths for the children, armed with "decoders" (home-made!!), to take the participants through a series of activities based on the book of Acts. The final "booth" was actually a dunk tank with no other than our very own Fr. Chris Pappas as the dunk-ee! It was a hit!! Fr. Chris was dunked several times, and I suspect rather enjoyed it! The participants were quizzed on what they learned and every correct answer earned a chance to dunk the Rector! Our Syrian family joined us with several children as well, and fortunately we had a translator! Trying to communicate with several energetic children through an Arabic interpreter was almost as much fun as watching Fr. Chris go down the dunk tank! The children were having so much fun it was infectious! Our Syrian family brought along some a couple of Syrian dishes which were quite delicious! I even learned how to say "thank you" in Arabic!

 

Fun at Messy Church:

 





 

Fringe Festival 2016



We wish to give our heartfelt thanks to the over 80 volunteers who came together to serve at the 2016 Fringe BYOVs at Holy Trinity. From the ushers, concession workers, tea room servers and bakers, lemonade stand volunteers, and more! YOU made a difference! 


Response from the community and artists has been wonderful. People return to the Holy Trinity BYOVs year after year because they know to expect an excellent and life-affirming experience. Our clergy participate in "line ministry", visiting with those in line-ups both before and after the shows, and they hear time and again about the good experience people have at Holy Trinity. They say, "What you're doing here is good."


Special thanks also goes out to long-time Fringe organizers Dwane and Darlene Kunitz for their tireless efforts. We appreciate all that you do. 




Planning our Future Together! 



Dear Friends in Christ,
 
It has been three years since we last took the Congregational Assessment Tool (CAT) as a parish.  The results of the first assessment were invaluable in helping us to plan and direct our efforts at ministry and to build on our strengths as we sought to do Christ's work in our context.  One of the great strengths of the CAT is that allows everyone's opinion to be queried and included anonymously in the assessment.  It also provides a unique look at the health and vitality of a parish as well as identifying places where energy is flowing for ministry.
 
The Corporation is inviting you to complete the Church Assessment Tool (CAT), an 
online instrument that will help us gauge the strength, vitality, and trends in our church.  The information gained from this assessment will be valuable in helping our leadership as they make decisions about the future of Holy Trinity.
 
In a few weeks, you will receive an email with a unique link to the CAT.  When you do, we are asking you to go online by clicking on the link provided and tell us about your experiences in and priorities for our church.  Please do not discuss the survey or your answers with others as this may influence their answers.  Every person should receive their own link to the survey, please do not fill out as a family.
 
If you need a paper copy, please come to the office, and we will provide one for you along with a return envelope.
 
All answers are strictly anonymous.  We have no way of matching any assessment to a particular person, so please feel free to candidly share your perceptions, opinions and experiences.  Our future together is dependent on your participation and honest answers.
 
If you have questions, please contact Janette Chambers or myself.
 
Many thanks and blessings upon you as you continue to do God's work! 
 
Chris+
Art Exhibit



There is a new art exhibit currently on display in the Trinity Gallery (Upper Hall), featuring the work of
Gerald St. Maur, from the Gareth and Stacey Lock Collection. It includes charcoal and pastel landscapes and skyscapes, illustrated in 
Searching skies, seeing through trees; figurative pieces, illustrated in Searching for reality; collage, illustrated in Eye on sound and decoupage, illustrated in The tyranny of shape. Please stop by the gallery and take a look at the beautiful artwork. 
Upcoming Young Adults Events



Potluck and Prayer
All young adults are welcome to join us for Potluck and Prayer on Tuesday evenings from 6-9pm in the Tower Room (northwest corner of the Lower Hall), starting on September 6th. Please bring a potluck dish to share if you can. Childcare is provided. We will be watching and discussing a DVD study from "Living the Questions", including such topics as "Taking the Bible Seriously", "Thinking Theologically", "Lives of Jesus", and more.
Bring what you can. Come when you can. All are welcome.
Questions? Please contact Rev. Heather
Saints Eucharist


The Thursday morning Saints Eucharist that runs from September through June will be resuming on
September 8th at 10:00am.


All are welcome to join in this 22 minute Eucharist focusing on the Saint of the Day. If you can, please feel free to stay afterwards and join in the Formation Class at 10:30am. 
HTAC Choir


The HTAC choir will be resuming practice on
Thursday, September 8th at 7:30pm. If you are interested in joining the choir, please talk to Music Director, John Brough


Campbell's Soup Labels


Please spread the word! Campbell's "Labels for Education" program is being terminated by the company. For many years, members of the Diocese of Edmonton collected Campbell's soup labels (231,319 since 2000), which were used for charitable purposes. Labels will be collected until October 31, 2016.
Script Salon: A monthly play reading series by members of the Playwrights Guild of Canada


Script Salon showcases some of the most talented theatre writers in the region with new plays ripe for production read by professional actors in the elegant setting of Holy Trinity Anglican Church. Presented the first Sunday of every month with a different play by a different playwright featured every time, Script Salon is a bounteous buffet of sizzling comedy, drama, romance and adventure forged by the power of imagination.

The First Sunday of Every Month at 7:30PM
Holy Trinity Anglican Church 10037 84 Avenue, Edmonton
Free Admission (Donations Accepted) - Refreshments - Playwright Talk Back 
September 4 - "Bloodhound" by Paul Matwychuk
A man's orderly and boring life turns violent when he falls in love with the seductive talking dog who lives next door.
Rally Sunday



Rally Sunday is coming up on September 11th! Come on out as we gear up our fall programs with Kids Church, and we'll be joined once again by the Holy Trinity choir, and The Band in the following weeks. 


Please also join us after the 10:30AM service for a delicious pancake breakfast and fellowship together. A great chance to get caught up with all your friends after summer holidays, and meet some new folks while you're at it! 


Pancake helpers needed! If you are available to help with set up, clean up, or pancake making on Rally Sunday, please contact Rev. Heather


The first Concert Series performance of the 2016/17 season will be held that afternoon, so keep your eyes peeled for more details to come. 


Hope to see you there! 
Blessing of the Backpacks


Calling all students, teachers, kids headed to daycare, anyone who uses a backpack for their daily life - all ages! Please bring your backpacks with you to the 10:30AM service on Sunday, Sept. 11 for a special "Blessing of the Backpacks". 
Scona Lives


Local Edmonton author Jan Olson has written a book called "Scona Lives" which features HTAC and Scouting. All are invited and welcome to attend the book launch on September 11 from 3-7pm at the Strathcona Community League (10139 87 Ave.). If you would like to purchase the book but cannot attend the launch event, please contact Jan Olson


 


Thursday Morning Formation


Starting in September, join us on Thursday mornings at 10:30AM for a new study from Living the Questions. The group will meet initially on September 8th, and the DVD study will begin on September 15th. All are welcome.


More about the study: 


Violence Divine: Overcoming the Bible's Betrayal of Its Non-Violent God



One of the world's foremost historical Jesus scholars helps the church and its alumni/ae rise above the greatest of Christian treasons: that everlasting peace can only be achieved through the onslaught of divine violence.



Filmed before a live audience in a workshop setting, professor and author John Dominic Crossan summarizes the essence of his bestselling HOW TO READ THE BIBLE & STILL BE A CHRISTIAN: Struggling with Divine Violence from Genesis Through Revelation and shows the way forward for those seeking an authentic Christianity for the 21st century.


Professor Emeritus of Biblical Studies at De Paul University, John Dominic Crossan is generally acknowledged to be the premier historical Jesus scholar in the world. He has written twenty books including Jesus: A Revolutionary BiographyWho Killed Jesus? andThe Birth of Christianity. A Roman Catholic monk for nineteen years and a priest for twelve years, Crossan is a former co-chair of the Jesus Seminar and chair of the Historical Jesus Section of the Society of Biblical Literature.
Arts at Holy Trinity - Theatre Tech Intensive


September 16 to 18, 2016


Come join the Arts at Holy Trinity Anglican Church Tech program. Learn the fundamentals of Stage Management and technical theatre with three of the city's top pro theatre technicians. We will chose 8 candidates from the intensive to be our resident techs for our 2016/2017 arts season including the 2017 Fringe festival where we host 9 shows in 3 BYOVs. This intensive is open to anyone with a passion for the performing arts or who has an interest in technical theatre. We will be accepting applicants as young as 14 but the program is open to all ages.
Registration Fee: $150
For more info and to register (by August 15) contact [email protected].
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Confirmation and Baptism


The Confirmation Class begun in the spring will be resuming on September 18th at 12:30pm. If you are an older child or an adult interested in confirmation or baptism, please speak to Fr. Chris
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Upcoming Youth Events 


Starting on September 18th Holy Trinity will be holding youth gatherings twice per month on the 1st and 3rd Sundays from 2-4pm in the Tower Room at HTAC. Please join us for fun and good conversation. Bring your friends! 






Rev. Heather is also starting a Youth Alpha series on the fourth Saturday of each month  from 2-4pm at the church. Topics will include "Who is Jesus?", "How does God guideus?", "How do I pray?" and more. The first class will be on September 24th. We would like to have a headcount for our pizza order, so please RSVP to the church office. We hope to see you there! 


Vaughan String Quartet


 
We are very happy to announce that the Vaughan String Quartet is now Holy Trinity's String Quartet in Residence! The quartet is made up of two couples, Vladimir Rufino and Fabiola Amorim from Brazil, and Mattia Berrini and Silvia Buttiglione from Italy. They have been rehearsing and putting on concerts at Holy Trinity for the last two years, and are very grateful to the church for welcoming them. You will see the quartet at various occasions throughout the year, but we are pleased that they will be joining us at the 10:30am service on September 18th. If you see them around the building, please welcome them here. 


Connections: 2016 - 17 Vaughan String Quartet Concert Series



Starting a new season in September 2016, the Vaughan String Quartet is presenting Connections, a concert series that features compositions from different countries and brings to stage sonorities and atmospheres from various parts of the world.



Sep 24th 2016 at 7:30pm - Homage to South America

Music from Argentina and Brazil


The first concert of the series will feature the performance of Brazilian compositions for string quartet and a selection of Argentinian Tangos, played in collaboration with classical accordionist Antonio Peruch. Tango dancers, leaders of dance schools from all over Edmonton will join the musicians on stage to recreate the magical atmosphere of Buenos Aires.


The event is produced in collaboration with: Edmonton Tango for Fusion - Vince and Cindy Davis.


Tango Plus - Vincente and Cristina Munoz
Casa Tango - Daniel Calcines and Vera Baraz
Tango Dinvino - Vincenzo and Ida Renzi


After the concert, a Milonga will take place in the theatre located in the same church. The audience is invited to join the dancers for a trial group lesson of Tango.


Oct 29th 2016 at 7:30pm - Benvenuti in Italia: String Quartet by Italian Composers



Jan 21st 2017 at 7:30pm - ViolinFest: A night of Violin Sonatas



Feb 11th 2017at 7:30pm - Sounds from the North Sea: English and German Compositions



Mar 11th 2017 at 7:30pm - The Dark Side of the Quartet: Viola and Cello Sonatas



Apr 8th 2017at 7:30pm - Visiting Ludwig and Johannes: German String Quartet



All concerts are at Holy Trinity Anglican Church. 
Tickets: General $25, Senior/Student $15, Under 12 $5


Love For Strings


 
The Italian Strings Academy Presents: 
Love For Strings 
Friday, September 16th, 4-6PM
Holy Trinity Anglican Church, Upper Hall 


An afternoon of good music for violin and cello, performed by Mattia Berrini and Silvia Buttiglione of the Vaughan String Quartet. This event also includes free trial group lessons! Listen to some good music and try your favourite stringed instrument! 
Knit-Wits


 
Holy Trinity's knitting group, the Knit-Wits will resume meeting on Tuesday, September 20th at 2:00pm
in the main office area at the church. They meet every other week at the same time. All are welcome to join in for knitting and good fellowship. 
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Pub Theology


 
A new series of Pub Theology sessions is beginning on September 21st from 7-9pm. All are welcome to join us at The Black Dog Freehouse (10425 83 Ave.) on the third Wednesday of each month for a new discussion topic.


September 21: Sin, Corruption, and Redemption in the Church
October 19: Change in the Church
November 16: Division in the Church
Choral Evensong 


Join us on September 25 at 5:00PM for Choral Evensong for the Feast of St. Michael and All Angels. Evensong is a service of prayers, psalms, and canticles, and will be led by the Holy Trinity choir. All are welcome. 
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Blessing of the Animals


Join us for the Blessing of the Animals service on
Sunday, October 2nd at 5:30pm. Please bring your household pets (stuffies too) down to Holy Trinity for the annual Blessing of the Animals in celebration of the Feast of St. Francis.  All are welcome!
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HTAC Open Stage


Holy Trinity Anglican Church is a place of community and a place for art. We welcome all to join us for a night of music and spoken word.

 

Monthly Friday Nights - 7:00 to 10:00PM at 

Holy Trinity (10037 84 Ave. NW).

Open Mic Nights are...October 7, November 4, December 2, January 6, February 3, March 3, April 7, May 5, and June 2. 

 

Interested in performing or have questions?

Leave a message on our Facebook page, and we'll be happy to get you connected!

LGBTQ Affirming Service


Starting on October 30th, Holy Trinity will be offering an LGBTQ affirming service on 5th Sundays at 7:00pm. Please come along and feel free to bring your friends or family with you. All are invited and all are welcome. 


Service dates in 2016: October 30 
Service dates in 2017: January 29, April 30, July 30, October 29
Holy Trinity Anglican Church | 780-433-5530 
[email protected] | www.holytrinity.ab.ca

10037 84 Ave. NW, Edmonton, AB T6E 2G6
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Holy Trinity Anglican Church | 10037 - 84 Avenue NW | Edmonton | AB | T6E 2G6 | Canada