EMERALD ECHO Parish Newsletter

St. Bride of Kildare, Pitt Meadows

St. Columba of Iona, Halfmoon Bay The Traditional Anglican Church of Canada

Vol. 3 No. 4: Whitsuntide 2012

This from ‘Wikipedia’: ‘Whitsuntide, the week following Whitsunday, was one of three vacation weeks for the medieval villein; on most manors he was free from service on the lord's demesne this week, which marked a pause in the agricultural year. Whit Monday, the day after Whitsun, remained a holiday in the UK until 1967 when the movable holiday was replaced with the fixed Spring Bank Holiday in late May. Whit was the occasion for varied forms of celebration. In the north west of England, church and chapel parades called Whit Walks still take place at this time (sometimes on Whit Friday, the Friday after Whitsun). Typically, the parades include brass bands and choirs; girls attending are dressed in white. Traditionally, Whit Fairs (sometimes called Whitsun Ales) took place. Other customs such as Morris dancing and cheese rolling are associated with Whit, although in many cases they have been transferred to the Spring Bank Holiday.’

Whit Walks in Manchester, England, 2010.

As a child, I was more excited about the big procession, the bands playing (often two

different tunes in competition); the banners and flags flying and people along the sidewalks (mainly mothers & some dads of the youngsters in the procession, I suppose), a welcome break from the ration book days in which we were living: but, I am sure, a far greater ‘break’ for those mediaeval ‘villeins’, the indentured labourers on the lord’s lands and estates.

How did we get to the name Whitsunday, rather than Pentecost as used elsewhere for the feast? Again, from Wikipedia: ‘Old English homilies have the words: "The Holy-Ghost, which thou did send on Whit-Sunday", but I rather like this other definition from Augustinian canon, John Mirk (c1382 - 1414), of Lilleshall Abbey, Shropshire: ‘Good men and wimmen, this day (Dies Penthecostes) is called Wytsonday by cause the holy ghost bought wytte and wisdom into Crists dyscyples, and so by prechying after in all Cristendom and fylled him full of holy Wytte’.

The other symbol of Pentecost is that of the Holy Paraclete: I was never really sure of this word either, but when the Pilgrimage stayed at the House of the Paraclete, in Sleights, Yorkshire, the thing was made clear, in the sculpted design mounted on the outside wall of the chapel.

The altar in the Anglican Catholic -OP Holy Paraclete Parish, Capetown South Africa, Bishop Alan Kenyon-

Hoare, Rector.

THE BEAUTY OF HOLINESS – ANGLICAN

WORSHIP AND SACRAMENTAL THEOLOGY

An Address by Canon Kenneth Gunn-Walberg

Rector of St. Mary’s, Wilmington, Delaware

After Morning Prayer, Friday in Ascensiontide, June 3, 2011

Part 6 (final part)

In terms of the altar, it is interesting that

Cardinal Ratzinger, now Pope Benedict

XVI, has written forwards in praise of two

books that have many reservations as to the

results of Vatican II especially as to the

altar cum table. One is by Monsignor Klaus

Gamber, a German Roman Catholic

liturgist and is entitled The Reform of the

Roman Liturgy: Its Problems and

Background. The other is Turning Toward

the Lord: Orientation in Liturgical Prayer

by Uwe Michael Lang. Monsignor Gamber

originally had been sympathetic to Vatican

II but had second thoughts and

subsequently urged broader use of

traditional liturgies and argued that there

should have been an organic development

(ad orientem – above, or versus populum, below)

and not what he termed “manufactured”

liturgies. He wrote that the Novus Ordo was the

result of an aimless pursuit of novelty and the

western position of the celebrant is based on a

misreading of history. While supporting the use

of the vernacular, he was sharply critical of

pastoral insensitivity in instituting reforms of

dubious merit.

While reflecting the spirit of our times, church

architecture reinforces such modernisms and

post-modernisms. One architect in the U.S. stood

in resistance to the current trends in art and

architecture and that was Ralph Adams Cram.

(Princeton University Chapel, 1928: Ralph Adams Cram)

Cram’s church designs sought to combine the

spirit of the Gothic while using modern

technology and materials. In contrast to Cram

who loved the medieval period and wrote nearly

a dozen books about its art, buildings, cathedrals,

and social order, most of today’s church

architects serve the spirit of the age whether or

not they fully understand their own aesthetic.

Moyra Dooley in her book No Place for God:

The Denial of the Transcendent in Church

Architecture argues that modern churches are

designed “to…the celebration…of [the]

worshipping community not the transcendent

God” and “are temples to the spirit of the age.”

Modernism she argues has been a destructive

force. As an architect herself, she has rendered

the verdict that “the ugliest churches in history

have been the result.” Sacredness and the beauty

of holiness have been replaced with the comfort

and complacency of the community. In

obliterating the sacred, the result has been

replacing it with the boring and the banal.

To examine “The Beauty of Holiness”—

Anglican worship and sacramental theology

“in the light of contemporary liturgies, the

Roman Rite and the proposed revision of

the BCP to bring it in line with Roman

views” presents several challenges. Firstly

there is a profound asymmetry between

Rome and Anglo-papists in number and

hence influence both in Britain and within

the Traditional Anglican Communion. In

Britain the lamb of Anglo-Papalism laid

down with the Romano-Papalists and now

there is no more lamb left as they were

already “Roman Rite Anglicans” and easily

devoured. When the downwardly mobile

Bishop John Broadhurst—now Monsignor

Broadhurst—visited my parish for an FCC

[Fellowship of Concerned Churchmen]

meeting several years ago I extended the

courtesy to him of celebrating from one of

our three missals. He made his choice and it

became obvious that it was a book long

foreign to him. It may have been the

Monsignor whom Aidan Nichols stated said

to him when he was asked if The Book of

Divine Worship produced for the Anglican

Use Parishes in the U.S.A. might be

commended to Forward in Faith, UK the

reply received was that anything connected

with the Prayer Books tends to be, “We

can’t go back to that.”

This was underlined when I visited Forward

in Faith, UK headquarters in London at the

former Catholic Apostolic Church of the

Irvingites for a noon Mass. There were no

service book, missalettes, or whatever in the

pews so I picked up a copy of the only book

in sight and it was the 1928 Grey Book. In

was delighted, but when the Mass began, it

was tawdry, incomprehensible, but

mercifully brief. Afterwards I dined with

the FiF Secretary and asked about the Grey

Book. He told me someone had dropped it

off the previous day, but he had yet to catalogue

it and put it in the library.

On this side of the Atlantic the Anglican Use

folk have the Book of Divine Worship. The

Catholic Knight web-site and blog promotes the

use of the Anglican Breviary and our various

Missals, but the enthusiasm of the site for things

Anglo-Catholic and its optimism for the future

seems a trifle overwrought given the recent

actions of Archbishop Collins and the virtual

collapse of the pretensions of the supporters of

the Ordinariate in the U.S.A. and Canada

probably indicates that The Book of Divine

Worship will remain for some time the only

book in play.

The Affirmation of St. Louis recognized the

crises that modernity posed and deserves to be

re-visited as a basis for Anglican unity. Its

“Principles of Doctrine”, “Principles of

Morality”, “Constitutional Principles”,

“Principles of Worship”, and “Principles of

Action” remain quite pertinent today as the crisis

of Anglicanism continues domestically and

abroad. Since the Fellowship of Concerned

Churchmen sponsored the St. Louis Congress in

September 1977 which adopted the Affirmation,

the Fellowship has continued to promote

harmony and communication between various

jurisdictions by meetings, conferences, and its

publications: The Certain Trumpet and The

Directory of Traditional Anglican and Episcopal

Parishes. Since the Affirmation which was the

impetus for a formal church structure many

peculiar groups have been established using

elements of Anglican liturgy and governance,

but seem to have little regard for the principles

of the Affirmation and to the validity of Orders.

The Statement on Church Unity published by the

Anglican Parishes Association for the Anglican

Catholic Church is an excellent work on

problems and challenges inherent in the seeking

and realization of unity.

Two components of Anglican Worship and the

Beauty of Holiness that deserve a modicum of

our attention are music and Scripture itself. The

use of the Hymnal of 1940 is normative in

the A.C.C. The Hymnal was supplemented

by additional material in 1960 and in 1976

and contains over 620 hymns, 8 settings for

the Eucharist, 2 settings of the Versicles

and Responses of Matins and Evensong,

with one for choral use and one for

congregational use, and a variety of

Anglican Chant settings of Canticles and as

well as the Psalms. Thus it is really a 1976

Hymnal and is a companion to the orthodox

Prayer Book of 1928 whereas the 1982

Hymnal is more in compliance with the

1979 Book and hence is simply

unacceptable as a result with too marked a

bias toward diversity rather than unity. The

1940 Hymnal, also, as Fr. Daniel McGrath

has written “represents a pinnacle in the

development of Anglican liturgy in which

good scholarship, good theology, good

taste, excellent poetry, doctrinal clarity and

integrity of the Anglican Tradition are

fostered and achieved.”

And then there is the King James Version

of the Bible which this year celebrates its

400th

Anniversary. Years ago, I recall

seeing a bumper sticker on a car in a

parking lot which read, “The King James

Version—God’s true Word.” Intrigued, I

went to examine it more closely and there

in smaller type was written, “The First

Baptist Church of the Ozarks.” Despite the

fact that the K.J.V. is embedded in our

liturgy and we can proudly call it our own,

it seems that we are making very little of its

anniversary, as Anglicans. Indeed, I recall

from Touchstone the only conference or

symposium I came across in its pages was

being sponsored by a Baptist College. The

book God’s Secretaries is a delight as an

exploration of the lives of the translators.

To conclude, I quote the Epistle Dedicatory

for it rather sums up our purpose today.

… if, on the one side, we shall be

traduced by Popish Persons at home

or abroad, who therefore will malign us,

because we are poor instruments to make

God's holy Truth to be yet more and

more known unto the people, whom they

desire still to keep in ignorance and

darkness; or if, on the other side, we shall

be maligned by self-conceited Brethren,

who run their own ways, and give liking

unto nothing, but what is framed by

themselves, and hammered on their anvil;

we may rest secure, supported within by

truth and innocency of a good

conscience, having walked the ways of

simplicity and integrity, as before the

Lord.”

Thank you.

Tiziano Vecellio (Titian) 1485-1576 Pentecost

News from Father David. In the Easter edition, I wrote about my amazement at the passage of time: in reflecting on this, I thought of the very relativity of time, perhaps we might think of the elasticity of time in our lives, as we pass through each day. You will have had those times when you are waiting for a bus, or a train, or trapped in the airport departure area, with not enough seats for all the folk waiting to board your flight, and time literally seems to stand still: each minute lasts for ever!

But then, when you really want those marvellous moments, those times when your life takes on a new aspect, perhaps in personal life, perhaps in work life, perhaps in the church, these are those times when you might want time to stand still: so that you might savour the moment, the second hand on the clock moves so very quickly, and the time, so valued by you, speeds on its way, and the magical experience ends, far too soon! Perhaps it is that God’s time, that time which created the earth in seven days, that time which allowed Jesus Our Saviour to achieve a lifetime, a human lifetime, that is, of work in a few short years, is indeed elastic: so that our years of the earthly life stretch out so far ahead in our youth, and yet the same years seem to be so very short in hindsight: when the vision of eternity draws closer, and the meaning of the Pentecost gift of the Holy Spirit gains more relevance, as the promise of our salvation and eternal life gained by Our Lord on the Cross becomes even more relevant to our very existence?

It leads me to consider the life and witness of Betty Chidwick, who died from this earthly life on the 14th April: this from the homily at her funeral: “Betty, in the course of her long life, stayed so very true to

one firm conviction: that her Lord and Saviour, Jesus Christ, would come again to this earth and, as we say in the creed, ‘that He shall come to judge the quick and the dead’. This was her prayer from her teenage years: she told me that she adopted this expression of her deep and abiding faith in Christ as a girl of 16: in 1933, when all around must have seemed to be in gloom, and the world was in

the depth of the Depression years, with a new government elected in Germany which would lead the nations into the second world war. Betty was absolutely sure that Her Redeemer lives, that she was valued and known by Him, together with all those who have come to believe in the Son of God, here in earth: that Jesus Christ died for our sins, so that we might have the promise of eternal life. The one belief held by Betty which has not come to pass is that she believed that she would not die from this mortal life before the second coming of Our Lord: and she fully anticipated that day when she with so many more, would be on watch, as St. Luke describes: ‘Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory.’ (Luke 20.26.27) But the glory of the faith is that, indeed, Betty will be able to see the glory of the second coming of Jesus, as St. Paul writes, ‘Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.’ (1 Cor. 15.51-54)” We are links in the chain which stretches back in time to the days of the Apostles, and will stretch ahead until that day of the second coming of Jesus Christ: this is in God’s hands, in His control: we are the agents of His will, to do His work as we are called to do, as Christians of various sorts, not knowing if any are truly on the right path, but trusting in our discernment that we are on track, we are doing what we are called to do, to the very best of our ability, and that yes, the church will

continue, and grow in faith and strength, through good times and bad times, until that glorious day so much awaited by Betty Chidwick and so many more of the saints who are the church expectant.” David+

‘And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, ‘Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God’.’ (Mark 10.13-14) Mural at L’Abbaye de la Sainte Madeleine, Le Barroux, France

One day, when I was watching television, a programme came on and the presenter told us that we would be hearing a talk by

Metropolitan Anthony of Sourozh (1914 – 2003). It sounded very exotic, and got my attention: so I watched. Metropolitan Anthony, despite his exotic title, was the man charged with the pastoral care of the Russian Orthodox in Britain & Europe.

Born in Lausanne, Switzerland, trained as a physician which he practiced in the French Resistance, he was ordained priest in 1948 and sent to the UK. In 1963 he was appointed Exarch of the Moscow Patriarchate in Western Europe, and in 1966 was raised to the rank of Metropolitan. At his own request he was released in 1974 from the function of Exarch, in order to devote himself more fully to the pastoral needs of the growing flock of his Diocese and all who came to him seeking advice and help. DRM+

Metropolitan Anthony of Sourozh I BELIEVE IN GOD (part 1)

I met Christ as a Person at a moment when I needed him in order to live, and at a moment when I was not in search of him. I was found; I did not find him. I was a teenager then. Life had been difficult in the early years and now it had of a sudden become easier. All the years when life had been hard I had found it natural, if not easy, to fight; but when life became easy and happy I was faced quite unexpectedly with a problem: I could not accept aimless happiness. Hardships and suffering had to be overcome, there was something beyond them. Happiness seemed to be stale if it had no further meaning. As it often happens when you are young and when you act with passion, bent to possess either everything or nothing, I decided that I would give myself a year to see whether life had a meaning, and if I discovered it had none I would not live beyond the year.

Months passed and no meaning appeared on the horizon. One day, it was during Lent, and I was then a member of one of the Russian youth organizations in Paris, one of our leaders came up

Why should husbands make

the early morning tea for

their wives? Because the Bible says He Brews

to me and said, 'We have invited a priest to talk to you, come'. I answered with violent indignation that I would not. I had no use for Church. I did not believe in God. I did not want to waste any of my time. Then my leader explained to me that everyone who belonged to my group had reacted in exactly the same way, and if no one came we would all be put to shame because the priest had come and we would be disgraced if no one attended his talk. My leader was a wise man. He did not try to convince me that I should listen attentively to his words so that I might perhaps find truth in them: 'Don't listen,' he said. 'I don't care, but sit and be a physical presence'. That much loyalty I was prepared to give to my youth organization and that much indifference I was prepared to offer to God and to his minister. So I sat through the lecture, but it was with increasing indignation and distaste. The man who spoke to us, as I discovered later, was a great man, but I was then not capable of perceiving his greatness. I saw only a vision of Christ and of Christianity that was profoundly repulsive to me. When the lecture was over I hurried home in order to check the truth of what he had been saying. I asked my mother whether she had a book of the Gospel, because I wanted to know whether the Gospel would support the monstrous impression I had derived from this talk. I expected nothing good from my reading, so I counted the chapters of the four Gospels to be sure that I read the shortest, not to waste time unnecessarily. And thus it was the Gospel according to St Mark which I began to read.

I do not know how to tell you of what happened. I will put it quite simply and those of you who have gone through a similar experience will know what came to pass. While I was reading the beginning of St Mark's gospel, before I reached the third chapter, I became aware of a presence. I saw nothing. I heard nothing. It was no hallucination. It was a simple certainty that

the Lord was standing there and that I was in the presence of him whose life I had begun to read with such revulsion and such ill-will.

This was my basic and essential meeting with the Lord. From then I knew that Christ did exist. I knew that he was thou, in other words that he was the Risen Christ. I met with the core of the Christian message, that message which St Paul formulated so sharply and clearly when he said, 'If Christ is not risen we are the most miserable of all men'. Christ was the Risen Christ for me, because if the One Who had died nearly 2000 years before was there alive, he was the Risen Christ. I discovered then something absolutely essential to the Christian message — that the Resurrection is the only event of the Gospel which belongs to history not only past but also present. Christ rose again, twenty centuries ago, but he is the Risen Christ as long as history continues. Only in the light of the Resurrection did everything else make sense to me. Because Christ was alive and I had been in his presence I could say with certainty that what the Gospel said about the Crucifixion of the prophet of Galilee was true, and the centurion was right when he said, 'Truly he is the Son of God'. It was in the light of the Resurrection that I could read with certainty the story of the Gospel, knowing that everything was true in it because the impossible event of the Resurrection was to me more certain than any event of history. History I had to believe, the Resurrection I knew for a fact. I did not discover, as you see, the Gospel beginning with its first message of the Annunciation, and it did not unfold for me as a story which one can believe or disbelieve. It began as an event that left all problems of disbelief because it was direct and personal experience. (To

be continued)

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With thanks to Bishop David Chislett at (http://www.fministry.com/)

STEWARDSHIP AND YOUR PARISH In the Easter Emerald Echo, this section talked about stewardship as a means of ensuring the parish has enough income to match the essential costs and expenses in the life of the parish. This issue deals with a weightier matter: what happens to my estate when I die, and how can I be sure that my estate and beneficiaries will have the enjoyment of my assets as I wish? Estate Tax (Income Tax) Due to Deemed Disposition In the year of death, a final (terminal) tax return must be filed by the estate’s executor/liquidator that includes all income earned by the deceased up to the date of death. Also included in income for the estate tax is the net capital gain recognized under the deemed disposition rules. The deemed disposition rules of the Income Tax Act treat all capital property owned by the deceased as if it was sold immediately prior to death. Thus, all unrecognized capital gains and losses are triggered at that point with the net capital gain (gains less losses) included in income. The Income Tax Act does contain provisions to defer the tax owing under the deemed disposition rules if the asset is left to a surviving spouse or to a special trust for a spouse (spousal trust) created by the deceased’s Will. This provision allows the spouse or the spousal trust to take ownership of the asset at the deceased’s original cost. Hence, no tax is payable until either the spouse or the spousal trust sells the asset or until the surviving spouse dies. The tax is then payable based on the asset’s increase in value at that point in time.

A Special Note about RSPs and RIFs In addition to the potentially significant tax liability from recognized capital gains, it is also necessary to deregister (i.e. collapse) any registered assets such as Retirement Savings Plans (RSPs) or Retirement Income Funds (RIFs) at the point of death. The full value of the RSP or RIF must be included on the deceased’s final (terminal) estate tax return. There are exceptions to this deregistration requirement if the RSP or RIF is left to the surviving spouse, a common law spouse and in some cases to a surviving child or grandchild. An RSP or RIF can be transferred tax-free to a surviving spouse’s own plan. Also, the RSP or RIF can be transferred tax-free to a financially-dependent child or grandchild who is under age 18, or who is mentally or physically infirm, even if there is a surviving spouse. The registered funds must be used to purchase a term-certain annuity with a term not exceeding the child’s 18th year. There are several methods of resolving this problem, one of which is to use Life Insurance. Another is to leave an amount to a registered charity, such as the church or the parish, thus triggering a charitable deduction on the final tax return. And, of course, the third option is to combine both options! Be sure to examine the cost of investing into a permanent life insurance policy as a way to deal with deemed disposition estate taxes at death. It often is the most cost effective way to protect your assets from government estate tax that will ultimately erode your estate. Provincial Probate Taxes Upon death, the executor of your estate will typically be required to file for probate with the provincial court. The estate’s executor must submit to the court the original Will and an inventory of the deceased’s assets. Upon acceptance of these documents by the court, letters of probate (called “Certificate of appointment of estate trustee with a Will” in Ontario) are issued. This document serves to verify that the submitted Will is a valid document and confirms the appointment of your executor. With the executor’s submission to the court, he/she must also pay a probate tax (a major estate tax). This estate tax is based on the total value of the assets that flow through the Will. The rate charged varies between provinces with some provinces having a maximum fee. All provinces except for Alberta and Quebec levy potentially significant probate taxes. Probate is not required for a notarial Will in the province of Quebec and for those that have other types of Wills drafted in Quebec the probate tax is very nominal. In situations where the estate is extremely simple and does not require any involvement with a third party such as a financial institution, the Will may not need to be probated. As well, probate taxes can be reduced by using strategies such as the naming of beneficiaries, Joint Tenancy with Right of Survivorship agreements and the use of living trusts. With great thanks for the advice above from the website: http://life-insurance-broker.ca/estate-planning-n/taxation-insurance/

News from Africa……………… How far did you used to walk to school? I remember that in Central Butte, SK, when I taught high school there after we came to Canada, there were some of the students who did not walk to school, but who

spent a lot of their time on a school bus, in all weathers, cold and hot, so that they could attend school. But what about that walk? Because in the village of Mosho in Congo (DRC), there are more children now attending school: and as each year passes, they grow and their needs change: so that the numbers who need to attend secondary school is growing too: but for them to attend the secondary school, the walk is one of 10 Kms each way: just too much for a 12 year old, especially when the temperature can reach the 40 degree mark and higher, and where the rain comes down in torrential downpours. So the school project is the next step in building a strong society for these children, and

Proposed type of school building for Mosho

Fr. Ayule-Milenge has now negotiated with the government for the church to make this the first of a possible 25 schools across the province, to be built as funds permit. The school will start with three classrooms, and provide employment for five people: teachers and the supervisor, Révérend Diacre (deacon) Ntakubajira Cirimwami, who received his theological education thanks to a grant from the Africa Appeal. The government will take care of the teachers’ salaries. This model and project concept are similar to the success that we have seen in Cameroon, where the ever enthusiastic and determined Fr. Alphonse Ndutiye is bringing better quality of life to his parishioners: now in all 4 parishes. And the church is doing this by means of the primary school, the Information Technology School, and the Sewing School. It is a remarkable testament to the power of a deep and abiding faith that these projects are making a difference in the lives of ordinary folk like you and me: builders of eternity: do you want to be one of these very important people, these ‘builders of eternity’?

If the answer is yes: the way ahead is clear, and you will even receive a free gift thanks to the Government of Canada, in the form of a tax receipt. Note that 100% of the funds received by the Appeal are sent to the projects and the parishes to ensure their healthy growth and development.

David+

The Africa Appeal You can now send donations to either St. Bride’s or St. Columba’s Tax receipts will be issued Your support is important for this essential mission activity! Why do they do that??? If you have any questions about what happens during divine worship, let us know with a short note to the editor (fergusonwest@shaw.ca) and we will try and give you the answer in the next Emerald Echo.

Some numbers and addresses for the parishes:

St. Bride of Kildare.

Priest: Fr. David Marriott SSC

604-551-4660

drm274@hotmail.com

Lay Reader: Mr. George Ferguson

Wardens:

Mr. George Ferguson 604-463-5300

Mr. Mark Mellish 604-406-0915

St. Columba of Iona

Priest: Fr. David Marriott SSC

604-551-4660

drm274@hotmail.com

Assisted by: Mr. D. Whitworth 604-883-9099

Warden: Mrs. Suzette Willcox 604-885-0588

ALL SOULS’ MEMORIAL LIST

May 1 Gertrude Martin

3 Daniel Scott

5 John Lucas Donovan

7 Joan de Catanzaro

10 William Campbell

10 Madeleine Campbell

12 Edna Redmond

13 Jean Cora Donovan

13 Eleanor Woroniak

20 Samuel William Hatley

20 David Stout

21 the Ven. John David Retter (Priest)

23 Mary Connors

25 Trooper Thomas William Hatley

28 Stanley Whalley

29 Kevin Joseph Patrick Connolly

31 Sydney Baker

June 2 Gerald George Weir

6 Beryl Anne Shier

8 Russell Savage

9 St. Columba of Iona

9 Elizabeth Regina Low

17 Betty Fox

19 Marion Margaret Hayward

21 Horace Cartwright

22 Clara Clark

23 Pat Moline

24 James Foster

27 Sarah Myint

27 William Todd

28 Terry Fox

30 Joey Gardner

CHORAL EUCHARIST

ST. BRIDE’S, PITT MEADOWS

JUNE 3, 1:00pm

Commemorating the

Sixtieth Anniversary of

THE QUEEN’S CORONATION

Organist: Gordon Atkinson

All Welcome!

SERVICES FOR MAY – JUNE, 2012

Contact Editor: : fergusonwest@shaw.ca Fr. David Marriott SSC 604-551-4660 or

drm27@hotmail.com.

St. Bride St. Columba

May 6 Easter IV Mass Mattins

May 13 Easter V (Rogation Sunday) Evensong Mass

May20 Sunday after Ascension Mass Mattins

May 27 Day of Pentecost or Whitsunday Evensong Mass

June 3 Trinity Sunday Mass Mattins

June 10 (Trinity I Evensong Mass

June 17 Trinity II Mass Mattins

June 24

Trinity III - Nativity of John the Baptist Evensong Mass