Florence Li Tim-Oi

On 25 January 1944, Florence Li Tim-Oi (李添嬡, 1907–92) was ordained priest by Ronald Hall, the Bishop of Hong Kong, to assist in the ministry of the church during the chaos of the Japanese invasion. Previously, she had been made a deaconess in 1931, and made deacon a decade later to minister among the refugees from war-ravaged Mainland China fleeing to Macau. After the occupation, Li resigned her license, but not her orders, so as to assuage controversy surrounding her irregular ordination. When, in 1971, the Diocese of Hong Kong ordained two other women to the presbyterate, Li Tim-Oi was officially recognised as a priest.

The General Convention of the Episcopal Church of the USA added a commemoration of the eve of her ordination, 24 January, to their calendar in 2003. A year later, the sixtieth anniversary of her ordination, the Church of St Martin-in-the-Fields, London, celebrated with the dedication of her icon. Continue reading “Florence Li Tim-Oi”

Glory to God in the highest!

The angels sing to shepherds to tell them of the Messiah’s birth. Luke 2.14records the multitude of heaven’s army in Greek as:

Angels and shepherds from Cambodia
Angels and shepherds from Cambodia

δόξα ἐν ὑψίστοις θεῷ
καὶ ἐπὶ γῆς εἰρήνη
ἐν ἀνθρώποις εὐδοκίας.

There has been a little trickle from Jim West’s blog via clayboy about how best to translate the song. Continue reading “Glory to God in the highest!”

Maranatha!

'Maranatha' in Greek, Aramaic square-script with Tiberian vowel points and Syriac, in its two divisions.Advent is well come nigh! A truth calendrical and etymological. So, I thought I might delve into one obscure word in this season’s vocabulary. 

The word ‘Maranatha‘ appears in I Corinthians 16.22 and Didache 10.6. Respectively:

εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. μαράνα θά.

If anyone does not love the Lord, let them be anathema. Marana tha.

ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος. Ὡσαννὰ τῷ θεῷ Δαυείδ. εἴ τις ἅγιός ἐστιν, ἐρχέσθω· εἴ τις οὐκ ἔστι, μετανοείτω· μαρὰν ἀθά· ἀμήν.

May grace come and this world pass away. Hosanna to the God of David. If anyone is holy, let them come; if anyone is not, let them repent; maran atha; amen.

It is an Aramaic phrase (although Luther tried to twist it into a totally different Hebrew phrase — מָחֳרַם מָוְתָה māḥăram mothâ, ‘devoted to death’). It was once thought to be a curse word, associated to its preceding anathema in the I Corinthians verse, but is clear that the ancient authors who promoted this interpretation had a rather hazy understanding of the phrase. However, that verse is part of Paul’s concluding prayer for the Corinthians, and forms a rather disjointed collection of prayed aphorisms:

  • All the brethren send greetings.
  • Greet one another with a holy kiss.
  • I, Paul, write this greeting with my own hand.
  • If anyone does not love the Lord, let them be anathema.
  • Maranatha.
  • The grace of the Lord Jesus be with you.
  • My love be with all of you in Christ Jesus. Continue reading “Maranatha!”

The name, fame and shame of Bartimaeus

Yesterday’s Gospel was Mark’s pericope of Bartimaeus, the blind beggar of Jericho (Mk 10.46–52; synoptic parallels Mt 9.27–31, 20.29–34, Lk 18.35–43). It struck me that passing characters in the gospels, especially recipients of healing, are anonymous (Luke’s version does not name the blind man, and Matthew makes him two anonymous men). Most of us treat ‘Bartimaeus’ as a straightforward name, but I think it’s unusual for a couple of reasons.

He is introduced as “Bartimaeus, son of Timaeus” (ὁ υἱὸς Τιμαίου Βαρτιμαῖος, ho huiòs Timaíou Bartimaîos). This is often read as if Bartimaeus is his name, and his father is Timaeus. However, the simple fact that ‘bar’ is the Aramaic for ‘son of’ suggests that ‘son of Timaeus’ is the partial translation of ‘Bartimaeus’. It’s always interesting to see what the Syriac Peshitta does with such translations of Aramaic, seeing as there is usually no need for a gloss on Aramaic (Syriac being a variety of Aramaic). The Peshitta translates the name as ܛܝܡܝ ܒܪ ܛܝܡܝ (Ṭimai bar Ṭimai). Although this suggests once again a proper name ‘Timai bar Timai’, this still does not make a great deal of sense.

Continue reading “The name, fame and shame of Bartimaeus”

Alphabet soup of Bibles

My first serious Bible was a pocket New International Version (NIV), soon followed by a heavyweight NIV study Bible. That translation from 1978 has shaped my knowledge of scripture, and will probably always have a ring of correctness for me because of that. I’m sure many a Bible student would consider my NIV background as something to be ashamed of, even scandalous. I’m no great advocate for the NIV; it’s just my biblical first love. But English-reading Bible students are so often divided and derided over which version they use.

Wikipedia lists 123 English Bible translations, or more, seeing as some are grouped under a single entry. I haven’t heard of a lot of those, and some sound like they are intended for a specific niche in the Bible-reading market. There are clear trends in that list. There are the ‘messianic’ versions, translated by/for Christians who are, or feel like they should be, Jewish. There are the translations that are desperate to be as literal as possible. There are translations linked to particular churches or ‘ministries’, and there are those that pride themselves on interdenominational cooperation. There are the paraphrases that attempt to get to the gist of the meaning, but sacrifice formal equivalence on the way.  There are versions that use a particular rendering of sacred names (Jehovah, Yahweh, YWH, Yeshua etc.). There are those that aim to use gender-inclusive language (like my second love, the NRSV). I’m sure that a lot of these Bibles are good, the fruit of hard labour, but I’m sure there are some that are plain awful too. I wonder if there is a special kind of Moses/God complex that drives a pastor/scholar to do a lone Bible translation: this one will be the God’s honest truth. Continue reading “Alphabet soup of Bibles”

A Love Supreme: Ba-dum, ba-dim

Saint John the Divine Sound Baptist
Saint John the Divine Sound Baptist

I’ve never been to San Francisco, but I already love two of the city’s churches. One of these is St John Will-I-AM Coltrane African Orthodox Church. I love A Love Supreme. It is the prayer of a troubled spirit through a musical genius.

The sound praise consists of the Coltrane Liturgy, which combines the Divine Liturgy of the African Orthodox Church, and the Twenty-third Psalm, with the melodies, harmonies and rhythms of Saint John Coltrane’s masterpiece: A Love Supreme.

The African Orthodox Church was founded in 1921 by Alexander McGuire, a Black Episcopalian rector who felt the need to found a Black Episcopalian church to escape the racism he encountered in the Episcopal Church. He received episcopal consecration at the hands of Joseph René Vilatte, a rather interesting character who had received his consecration in Sri Lanka from Syriac Orthodox bishops.

The Church of Saint John Will-I-AM Coltrane was founded in 1971 by Franzo King, who was consecrated in 1982. Archbishop Franzo and his wife Mother Marina had heard Trane play in 1965 and were deeply moved by the spirituality of that experience.

[youtube=http://www.youtube.com/watch?v=92T4DQqQApE]

Why I’m an Anglican

The main reason why I’m an Anglican is because I’m English, and being C of E is like a national default (at least it used to be, in the days before opting out of organised religion became the new default). That’s it, mundane and simple. As with so many things in life, the original reason for a decision is often pretty mundane. The reasoning and calculated arguments are added later. This is partly a natural evaluation that we do, but it is also an attempt not to look too stupid. We can go to great lengths to justify all sorts of decisions that, in truth, originated by whim of circumstance. Sometimes it’s liberating to be honest about our reasons. I chose my theological college because they served a nice cheeseboard when I visited, and I couldn’t afford the time or train fare to look elsewhere.

This is not to say that the later reasoning is a cover up. It can be, but it is still important to justify why we are where we are. I find this reasoning increasingly important as I find very good reasons not to be Anglican. I hate the Church of England’s ties with Establishment — Elizabeth Windsor as ‘Supreme Governor’, bishops sitting in the House of Lords, and the general societal superiority this tends to create (varieties of exceptionalism and classism). I hate its history of collusion with British empire building. I hate its lack of courage and self-knowledge and the blinkered pettiness it breeds. Continue reading “Why I’m an Anglican”