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”
Category: Featured
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:
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!
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.
Alphabet soup of Bibles
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”
Thoughts on Saint Luke
Tomorrow is Saint Luke’s Day. I’m preaching, so here’s a little bit of my thoughts in preparation for this day.
Like so much of early-church history, we do not have clear evidence about Luke until the fourth century, and then have little with which to evaluate the tradition. Continue reading “Thoughts on Saint Luke”
Finding the Nag Hammadi Library
[youtube=http://www.youtube.com/watch?v=S21ClG44ftY]
A Love Supreme: Ba-dum, ba-dim
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”