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15 June, 2013

St Ives Sacred Art Exhibition 2013

9:07:00 pm | By Diego Galanzino

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09 June, 2013

Homily for the Second Sunday after Trinity

8:09:00 pm | By Diego Galanzino
Readings 1Kings 17:17-24 and Luke 7:11-17 
Jesus said, ‘Young man, I say to you, rise!’ and the dead man sat up and began to speak (7:15) 

When I was a teenager I travelled every day about 30miles on a coach to attend high school. If the journey into the city in the early hours of the morning was marked by the sleepy faces of my fellow students, the journey home would have appeared the polar opposite; happy, rowdy teenagers that looked more like captives returning home.
During these journeys home some of us would group together and put the world to right as only teenagers can do. The heated and markedly partisan character of our debates would not change even though our topics could swiftly move from sport, to religion, to politics in the matter of seconds. There were no debating societies in Italy – at least that I know of – but the closest things we had to them back then were student coaches.
Occasionally, a few churchgoing teens and I were grilled by others. Our opponents, as it were, were not necessarily malicious in their questioning; in fact, more often than not, they were trying to articulate their desire of believing, and a longing for understanding the faith of the Church. Needless to say, my friends and I were not trained speakers, nor were we evangelists, but we did try our best to communicate our beliefs and defend the faith.
One afternoon one girl raised her objection to the Christian faith just before getting off at her stop. “I could agree that Jesus was a good man” she said, “someone who did good things for others; but I can’t believe that he was the Son of God or anything like that”. Her sentiment has remained with me until today, and I suspect it will haunt me for more years to come.
Think about it. I am pretty sure many of you may have encountered this type of scepticism as well; and many of you have defended the faith against similar objections. A great chunk of our society, as well as many people within the church, would agree with that girl even today; “Jesus was a good man, perhaps an excellent man, but nothing more”.


The readings we have heard this morning, however, present us with a very different view about Jesus. On the one hand, Jesus could be misunderstood just as an astonishing healer who borders on the paranormal and who tours the countryside doing good wherever possible; but on the other hand, St Luke introduces several clues about the real identity of Jesus – a divine character that goes beyond being a philanthropist, beyond doing good to others, and beyond the man Jesus himself.

I would like to focus on two of these aspects. First, in today’s reading St Luke affirms for the first time in his gospel that Jesus is Lord – as we read that the Lord saw (7:13) the widow. Luke does not say “Jesus, the carpenter’ son saw the widow”, he does not just say “Jesus saw the widow”, but he says “the Lord saw her”. Luke will repeat this affirmation of faith other times in his gospel.
Secondly, in our story Jesus is portrayed as one possessing divine authority. If we compare Jesus behaviour with Elijah’s in the first reading we see that Elijah, described as the man of God (1Kings 17:24), obtains the resurrection of the widow’ son through prayer and the performance of ritual, whilst Jesus, described as the Lord (7:13), displays his power through his own will as he says, ‘Young man, I say to you, rise!’ (7:14).
In the gospel story there is no need for Jesus to take the deceased to a separate place, to pray, and to perform ritual action as Elijah did. Indeed, it is all over in two verses of the narrative; the Lord sees with mercy the precarious situation of the lonely widow and decides to intervene saying, ‘Young man, I say to you, rise!’ (7:14).


The faith of the Church demands us to recognise in Jesus more than just a legendary healer or a philanthropist who has been turned into a myth. Our faith demands us to worship him as Lord and to acknowledge that in Jesus God has visited his people beginning with the marginalised, the poor, and the outcast.
Occasions in which we will be suddenly called to defend the faith in the face of those who cannot accept Jesus as Lord and God will never go away. These occasions will present themselves in the most prosaic of situations such as a friendly discussion on a coach journey or a session down the pub. However, today’s readings point us towards the truth about Jesus, a truth we are called to hold firmly with both hands and to share with other people.
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07 April, 2013

Homily for the Second Sunday of Easter

6:03:00 pm | By Diego Galanzino

Reading John 20:19-31

Jesus showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. (John 20:20)

I remember getting my first identity card when I was in my very early teens; it listed my date of birth, my height, the colour of my eyes and of my hair, and many other physical details. I also remember wondering at two entries left blank by the town clerk; I could not understand what they meant or what they were for, so I concluded that the clerk had forgotten to fill them in. It was eventually explained to me that one of the empty fields was reserved for a fingerprint from individuals who had been condemned of serious offences; while the second entry was reserved for outlining any real distinctive mark of the ID bearer.
The possibility of outlining distinctive physical marks is present in several passports around the world. This practice is linked to the fact that identification documents did not have photographs to start with, and that these were often carried by illiterate individuals whose identity could not be verified through a signature. Perhaps, now we’d like think that pointing out particular features on other peoples’ bodies would be a bit odd or un-politically correct, but for a long time this was the normal custom of our society in telling one person from another. Not judging, as it were, just stating facts.

In our reading today we see that Jesus has to manifest his distinctive marks to his disciples in order for them to recognise him. In our gospel we read that He showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. (John 20:20). Let’s read this again, Jesus showed them his hands and his side. Then, and only then, John says the disciples rejoiced when they saw the Lord.

Jesus comes into the scene at a time when the disciples are frightened and confused. Earlier in the chapter St Mary Magdalene announces to them that she has seen the Lord, but they obviously do not know what to do with this bit of outstanding information. Even in this occasion cynicism seems to prevail. Who would you be more likely to believe, your common sense (i.e. dead people do not rise again) or some person with maybe a history of demonic possession?

And so it is that the disciples do not believe Mary; they remain in hiding until Jesus comes to them. Christ enters in and says Peace be with you (20:19) a first time, but it doesn’t take. He then has to show his disciples something that would undoubtedly manifest that He is Jesus – he shows them His hands and side as his distinctive marks, as his passport credentials.
Only after this manifestation the disciples believe in their hearts that the man standing in front of them is really Jesus – the one who some of them saw dying nailed to a cross and being pierced in his side by one of the soldiers. What’s more, only after this manifestation they are able to accept Jesus’ gift and vocation as he says to them a second time, Peace be with you. As the Father has sent me, so I send you. (20:21).

Our liturgy has an introduction to the sign of peace that is quite apt for this Easter Season, but a little bit misleading. It says 
The risen Christ came and stood among his disciples and said, ‘Peace be with you.’ 
Then were they glad when they saw the Lord. Alleluia.  (CW: Times and Seasons)
Unfortunately, we see today that the disciples are only glad and rejoicing when they see the distinctive marks of Christ suffering and death – not before. They are only rejoicing when the see that Jesus is the risen one.

If we translate this in our lives, we understand that if we do not believe in the risen Christ as the one who suffered on the Cross his peace cannot really take hold of our lives. If we do not believe in the risen Christ is the one who was pierced for our sakes we cannot truly accept nor fulfil our personal calls to discipleship.
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31 March, 2013

Easter Vigil Liturgy

8:51:00 pm | By Diego Galanzino
Here is another pdf liturgical file from AAB. This is a form of celebration of the Great Easter Vigil according to Pattern A of Common Worship: Times and Seasons. 

This liturgy includes provisions for the blessing of the new fire, of the Paschal Candle, and of new baptismal water. It also includes the renewal of baptismal promises and a short introduction to the symbols used in the liturgical celebration of the Resurrection.

Please feel free to use this resource in your congregations. Comments are also very much appreciated. 

Ps. The photo illustrates the lighting of the Paschal Candle at the beginning of the liturgy. 


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Homily for Good Friday's Liturgy

8:30:00 pm | By Diego Galanzino

Reading: John 18

During the last couple of weeks the weather has been one of the most talked about topics on our news programmes. This cold weather front seems to be lasting too long. It seems that spring, although already here according to our calendars, has still a very long way to go before showing itself fully and defrosting our frozen extremities. Riding of this wave of climate despondency we have had to endure some unhelpful “scare-mongery” from our media about gas reserves running low and about dwindling supplies of home fuels. How will we keep on warming ourselves if the cold weather endures?

Now, to put things in perspective, according to St John’s gospel it seems that even the days surrounding Jesus’ death and resurrection were plagued by cold weather. In fact St John’s is not shy about this, but he clearly writes that the slaves and the police had made a charcoal fire because it was cold, and they were standing round it and warming themselves. Peter also was standing with them and warming himself (18:18). Later on, as St Peter is questioned about his relation with Jesus again he is said to be standing near the fire and warming himself (18:25).
This is Palestine. It is common for temperatures to drop greatly at night in locations near deserts, but why does John feel the need of pointing out – more than once – that a fire had been lit? Why is John highlighting weather conditions in his Passion narrative?

The reason here is found in the spiritual meaning of light, warmth and companionship. Repeatedly, during the reading of the events of the Last Supper and of the Passion, John makes references to light, to darkness, and to being outside where it is often cold, lonely, and dark.

Earlier in the text, when Judas leaves the place of the Last Supper to betray Jesus, John tells us that he leaves the room alone to go out in the outside darkness were night had fallen (13:30). Similarly, in today’s reading we see that Peter’s denial of Jesus takes places in darkness, in the night hours before the cock crows, and at a time when Peter is very lonely though surrounded by people. Later on in our reading we see that those who wanted to kill Jesus take him to Pilate to his headquarters, but they themselves did not enter the prætorium (18:28) for fear of being contaminated, of being soiled by the presence of unbelieving pagans. So they stay outside the headquarters in their own clicky group.

Do you remember these words?
…in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it (John 1:4-5)

and again,
I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life (8:12)

For St John true light is present only where Jesus is. 
For John light, warmth, and companionship are all related somehow, and they can only truly exist in conjunction with Christ. 
When individuals decide to follow their own devices and they turn their back on Jesus, they cut themselves off from true companionship – even with one another – and they are left alone to look for light and warmth in their lives form other sources.
Unfortunately, as John points out and the experience of the Church tells us, these other sources cannot provide the same true light that Jesus provides; they cannot warm our souls; and they cannot truly link us to one another in love.

Let’s think of Judas, when he turns away from Jesus he goes out into the night beginning a path that will lead him very soon to self-destruction.
Let’s think of Peter, as he stays away and denies Jesus, he is left with loneliness, with darkness, with fear, and with just a little coal fire to reassure and comfort him.
Let’s think of the Jewish leaders who refuse to enter the place of Jesus’ trial because they want to be able to eat the Passover meal, even though the true Passover Lamb is inside the headquarters.
Let’s think of our society as it ever looks for new things and new addictions to numb the loneliness and light up the darkness that surround it because it doesn’t know Christ.
Finally, let’s think of ourselves when we turn our backs to Jesus because the road on which he asks us to follow does not match with our expectations; when we turn away from Jesus because we do not want to climb up our own personal calvaries to find Him there.

Sometimes on Good Fridays we’d like to picture ourselves as St John or Our mother Mary, standing at the foot of the Cross until the bitter end. But if we are honest and if we look closely, we may find that we are more like Peter, or the Jewish leaders. The Cross and what Jesus does from Golgotha may not fit in our plans, but if we don’t follow Christ to Calvary, we won’t have anything worthwhile in our lives.
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28 March, 2013

Good Friday - A Celebration of the Lord's Passion

3:38:00 pm | By Diego Galanzino
This document is the second to be published as part of Another Anglican Blog's commitment to providing liturgical resources for catholic tradition of our Church. 

It is a simple service of the celebration of the Lord's Passion that draws its material mainly from the Church of England's Common Worship: Times and Seasons. 
The order of the liturgy however, follows the Western custom of having the formal prayers of intercession prior to the veneration of the Cross - not vice versa as suggested in Times and Seasons.


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25 March, 2013

To God be the Glory - An address for Holy Week

8:59:00 pm | By Diego Galanzino

This morning as I was driving I caught the tail end of the Archers on BBC Radio 4. The programme staged briefly a dry and stereotypical Church of England service that included a hymn, To God be the glory.

This is one of the hymns that remind me of my first experiences of Anglicanism, as I think we used to sing it in my sending parish. However, I cannot hide that this is yet another hymn which I loathe with passion. The catchy tune and the easy lyrics focus on a particularly simplistic flavour of theology of the atonement with which I, as well as many other Christians, struggle in our faith journey.

The redeeming feature of this hymn is found in the chorus when it sings O come to the Father, through Jesus the Son. This is meant to be a reminder of Jesus’ words to St Thomas, I am the way, the truth, and the life. No one comes to the Father except through me (John 14:6). Nevertheless, these words should also be a statement of intent for every Christian soul. If we want to come to the Father we have to go through the One who is the way, the truth, and the life. In other words, we are to conform ourselves to The person of Christ, our way of life to His way of life, and our piecemeal truths to His truth.

Saying O come to the Father, through Jesus the Son and then do nothing for the redemption of the world because someone else – namely Jesus – as taken the bullet for everyone, as it were, would be to betray the spirit of the gospel. 
Through the great goodness of God, we are indeed set free by the action of Christ, but only in order that we may live out the life of Christ within us. 

In this Holy Week living the life of Christ means meditating, praying ever more intensely, reading spiritual readings. It means doing all those things that connect us to Jesus and that prepare us to be imitators of the journey to Calvary; however this manifests itself in our lives. Only in this manner we will be able to say that we are going to the Father through Jesus his Son.
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O Jesus, living in Mary,
Come and live in Thy servants,
In the spirit of Thy holiness,
In the fullness of Thy might,
In the truth of Thy virtues,
In the perfection of Thy ways,
In the communion of Thy mysteries.
Subdue every hostile power
In Thy spirit, for the glory of the Father. Amen.