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Published by St James' King Street, 2019-02-03 22:59:16

Parish Connections February-March 2019

Parish Connections FebMar19



february/march 2019

Dead Fish and Adam’s Rib:
Being Church in a
Complex World

The Very Rev’d Dr Peter Catt

Not long before I sat down to write Donald Trump holding Government entitled ‘Making Sense of Gender
this piece one million fish died in workers to ransom in order to get Confusion’ to be led by two people
the Menindee Lakes. funding for his border wall, the whose only qualification is that
slowdown in the world economy they have studied the Bible.
At Morning Prayer during that caused by tariff wars, and the
week, it had fallen to me to read first visit of an Australian Prime It occurred to me that that eclectic
the Old Testament lesson, Genesis Minister to Vanuatu in 30 years. mix of issues had some informative
2:4–25. This is the second of the During that visit, ‘ScoMo’ assured similarities that speak to the issue
Creation stories; the one where man them that Australia would help I wish to explore in this piece: how
is made of the earth and woman is Vanuatu mitigate the effects of the do we, as church, engage in effective
drawn out of man to be man’s helper. climate change he never mentions ways in a complex world?
by name.
Other issues in play in mid-January A complex issue or system, also
were the overwhelming rejection And then, to top it all off, I received known as a wicked problem, is
of the Brexit exit plan in the UK, an invitation to attend a session
continued overleaf

dead fish and adam’s rib continued

one in which there are so many issues, we can see that the various the society around us. And the
dynamics and parameters at play situations are getting more and fact that we are local to most
that one cannot fully understand more out of hand. communities means that we can
the operation of the system. This in participate in small local initiatives.
turn means that any change to the Peggy Holman invites us to observe Local responsiveness is one of the
system can create flow-on effects that: methods used by those who seek
that one could not have anticipated. to interact with complex issues.
Complexity increases as In the Diocese of Brisbane, quite a
Complex systems are to be more diversity, connectivity, few parish communities are using
contrasted with two other types of interdependence, or interactions dialogical techniques, such as Open
system: simple and complicated. In become part of a system. The Space, Appreciative Enquiry and
simple systems, relationships are disruptive shifts occurring in Talking Circles, to engage more
direct and definable. Simple systems our current system are signs collaboratively and to craft their
behave in ways one can predict and that these characteristics are on local mission and ministry.
map. A complicated system can be the rise. Today’s unprecedented
broken down into smaller parts, conditions could lead to chaos If we are to be a blessing to and in
each of which is simple. Changing a and collapse, but they also the communities in which we live,
blown light bulb is a simple problem contain the seeds of renewal. we will need to hold on to our own
with a simple solution, building a We can choose to coalesce into a capacity to live with and interact
plane is a complicated task that can vibrant, inclusive society through with complexity. This will involve
be broken down into a number of creative interactions among resisting the current push to see the
manageable and definable projects; diverse people facing seemingly faith simplistically.
whilst dealing with climate change, intractable challenges.1
water management, movement of Key protections will involve
refugees, and human sexuality are The church, at its best, has the resisting the push to see the
all complex. capacity and the skill-set to be Bible as a linear, simple text, and
an important contributor to the the accompanying narrowing of
The thing about complex systems development of the vibrant and orthodoxy. A Koranic approach
and issues is that we often don’t inclusive society that Holman to our Scriptures is once again
recognise their complexity. As a imagines. Among the gifts that we getting traction in some parts
result, we tend to devise solutions might bring to bear is the fact that of the Anglican church and is
based on the assumption that they in many places the church is still seeking to displace the approach
are simple or complicated. Sadly, characterised by diversity. Lots to Scripture that understands
most responses to complex issues, of our communities are made up it to be a more complex set of
developed on the assumption that of very different people: people documents; documents developed
they are simple, turn out to be of varying backgrounds and life by communities of faith who were
unhelpful and do not work. experience; people who hold grappling with the complexity
different foci for the faith, different that is the mystery of God and
All the issues I mentioned in the interpretations of the Bible and the destabilising of reality that
opening to this piece are complex, varying expressions of the tradition. happened at Easter.
and the solutions that are being Hallmarks of the faith, such as
proposed to deal with them are the four senses of scripture, the The use of a simplistic approach
simple: a crude water plan, the idea that the Bible can be read to the Bible spectacularly failed us
desire to crash out of the EU, the historically, allegorically, morally, in the Evolution-Creation debate,
raising of tariffs, building a wall, and anagogically, are expressions and is currently trashing our
mitigating the effects of climate of our capacity to engage with mission, as it shapes much of the
change, and using the Bible as a complexity. Such engagement Church’s response to the complex
simple instruction manual. And with complexity within the life human issues of gender identity
because these simple solutions of the church equips us to engage and sexuality. In such a climate,
are being applied to complex with the complexity we find in the text that tells women they are

1. Engaging Emergence: Turning Upheaval into Opportunity, 2010


dead fish and adam’s rib continued

from Adam’s rib can only manifest into account the gifts that can be The Very Rev’d Dr Peter Catt is Dean of
as a text of terror, to borrow from received from biology, social science St John’s Cathedral, Brisbane.
Phyllis Tribble2. and psychology to name just a few.

The Anglican Theologian, Sarah Sarah is in the process of writing
Coakley, has suggested that, a four-volume encapsulation of
in order to preserve the best of her Théologie Totale. The first book,
the church’s ability to deal with God, Sexuality and Self: An Essay on The
complexity and to enhance this Trinity, includes a rich theological
capacity, we need to develop what contribution to our understanding
she calls a théologie totale. Her vision of gender, gender fluidity and
is for a theology that starts with the sexual identity.
Trinity and seeks to incorporate
into our understanding of God and If the church maintains and
the world all that we can learn from develops its capacity to deal with
other disciplines. She imagines us complexity, it will be able to bring
developing our theology by taking the gift of theology to bear on the
issues of our time.

2. Texts of Terror: Literary-Feminist Readings of Biblical Narratives, 1984


rev’d andrew sempell seeing and believing

The Apostle Thomas is famous to see things the right way so that Photo: Christopher Shain
because of his demand to see the we may perceive the hand of God.
evidence of Jesus’ resurrection Perhaps the lecturer had a point. a curious turn of phrase at the time,
before he would believe it. “Unless After all, aesthetics is about the use but there was a point to it.
I see in his hands the mark of the nails, of the human senses in a particular
and place my finger into the mark of the way in an effort to discover The idea is to develop the capacity
nails, and place my hand into his side, I meaning and value. There is to see past the obvious to what
will never believe”, he claimed (John certainly something religious about lies beyond and behind the things
20:25). this endeavour, but surely there is that may otherwise dominate
more to religion than just that? your attention. For the soldier on
Of course, many people have patrol, this skill is a matter of life
doubted the resurrection, and still Religious ideas are often and death! Likewise, the ability to
do in good faith. Moreover, there is communicated through artistic discern matters that are less than
disagreement between theologians means (including the visual arts, obvious is a life-skill. Successful
about the nature of the resurrection: music, literature and drama), people do it all the time, for it is
How did it happen? Was it a rather than only through rational an important talent to be able to
spiritual or physical experience? Is argument or dogma. Yet, some detect patterns, changes and moods
the story myth or history? What sort parts of the modern Western that will go on to change our world,
of expectation did people have of it church have attempted to adopt and by which one can understand
in Jesus’ day and should we think a rationalist approach to the and anticipate what is going to
this way in the twenty-first century? Christian faith by distilling it happen.
And so, the questions go on. down to a series of propositions
that need to be believed as Such discernment is also a spiritual
Nevertheless, as we once more ‘truth’. Yet, in the absence of an gift; equivalent to words of wisdom
approach Easter, we are yet again accompanying narrative, such and knowledge, or the ability to
confronted by the story of the propositional theology seems to distinguish spirits (1 Corinthians
crucifixion and resurrection. be somewhat underwhelming, 12). Seeing beyond the obvious or
Whatever we make of it, this central abstract and obscure. mundane can become a window
event described in the gospels has into the kingdom (or activity)
been both enduring over time and It is perhaps because both the arts of God. Nevertheless, not all
life-changing across cultures. It is and religious faith share a focus those who see, come to believe
therefore worth considering the upon the transcendent aspects of or understand. The disciples
importance of this narrative. But I life that they are drawn together. continued to misunderstand
move to another place. As faith lifts us from the worldly to Jesus; the authorities wished him
the heavenly kingdom, so too may dead; some thought that he was
The Philosophy Class our experience of the arts.

The scene is a university lecture Seeing through the
room. A lecture is taking place on Trees
the philosophy of ‘science, faith and
belief’ and the commentary turns to How a person sees can be
the predictable critique of religion important. Many of Jesus’ miracles
as being non-rational and outdated were about restoring sight to
for the modern world. The lecturer the blind—a metaphor for how
then makes an off-hand remark ordinary people who recognised
that ‘all religions are just aesthetic their need came to understand
movements; it is all about how you who Jesus was, as a result of an
look at things.’ Aesthetics, you see, encounter with him.
is about the study of art, culture,
beauty and good taste. On an occasion during my military
training, a Sergeant was teaching
I was in the class and my hackles us some aspects of field-craft. His
were rising. But wait! So often we patrolling tip was ‘you need to learn
religious people talk about the need to see through the trees’. It seemed


a prophet, some a teacher, some a authorities, betray like Judas, or own time, not everyone is going
miracle worker and healer. Very are crucified like Jesus. All these to respond in the same way to
few people came to understand him reactions are possible because the gospel now. Some people
as Messiah during his earthly life. the narrative reveals the human will simply not understand or
Some, of course, betrayed him. condition. appreciate the message. Others
will encounter insurmountable
Betrayal Not Everyone Who Sees barriers to faith because of negative
Believes experiences that they have had in
There is a degree of ambiguity life and of the church in particular.
surrounding the figure of the “Not everyone who says to me, ‘Lord, Lord,’ Still others, in all sincerity, will
disciple Judas Iscariot. Why did will enter the kingdom of heaven, but only come to different conclusions. Yet
one who was so close to Jesus one who does the will of my Father who is all people are loved by God and are
betray him? Here we are confronted in heaven.” (Matthew 7:21) called to be part of his kingdom—
by two aspects of human frailty; even those who doubt, question, or
first, that we can see only in What are we to make of the fact even reject the message.
part and therefore never fully that there are some who knew and
understand, and second, that we were followers of Jesus, yet did not Jesus Sees Betrayal
can so easily betray those who are believe him? And, by extension, and Duplicity
closest to us. what are we to make of the church’s
failure down through history to Judas Iscariot was one of the twelve
What does it mean to see but not relate this central message of the chosen by Jesus to be part of the
see enough, or to understand but Christian faith in an effective way ‘inner circle’ of his followers. It was
not understand enough? Are there to the broad community, such that he who betrayed Jesus into the
degrees of faith? And when do you all come to believe? hands of the authorities, which in
cross the line from doubt to faith turn led to the crucifixion. Why
and perhaps back again? Our church’s evangelistic efforts would someone act in this way?
often seem to fall short of achieving
I have previously described Mark’s what we set out to do. We think, if Some suggest that it was for
Gospel as a play that tells the only we can introduce the gospel money. Judas was the treasurer for
story of the man Jesus of Nazareth. narrative to someone that they the group, yet he was described
Indeed, the text displays all the will be convinced and converted as a thief who took the money for
characteristics of a Greek drama of to our faith. We therefore seek to his own purposes. The Temple
its day. In this respect, a successful create opportunities to distribute authorities paid him ‘thirty pieces
tragedy needs a number of elements Bibles; run teaching programmes; of silver’ to provide an opportunity
including: a plot or story; tension hold rallies, dinners and talk- to arrest Jesus (Matthew 26:14–16).
between the main characters, fests; conduct music and drama Another view is that Judas was
which in turn creates a mood; presentations; and even perform a disillusioned revolutionary,
and a number of roles including a miracles on demand; often with (possibly a member of a group of
protagonist or tragic hero (Jesus), an little profound or lasting response assassins called the sicarii), who
antagonist (the scribes, Pharisees to the gospel message. Why? had expected Jesus to stir up
and political authorities), minor the people and cause them to
characters to drive the plot (the Even in Jesus’ own day there were overthrow the Roman authorities.
disciples) and a chorus (the crowds) many who saw and heard but did In betraying Jesus, he sought to
who link the sections of the story. not respond or believe. Indeed, force his hand and thereby cause a
The story builds up to a climax, or Jesus was rejected by the people of popular uprising.
catharsis, through which the main his home-town of Nazareth; he was
point of the drama is revealed. accused of mixing with the wrong To be sure, there has been much
types of people, of being a drunkard, speculation on both Judas’
Part of the mystery of the gospel a trouble-maker, and of failing motivations and his subsequent
story is to discover ourselves in to measure up to the required damnation to eternal punishment
it. There are times when we may religious standards of the day. (Matthew 27:3–10). The problem
be confused like the disciples, or
hypocrites like the Pharisees, or It seems that, just as all did not continued overleaf
work against God like the political respond positively to Jesus in his


seeing and believing continued

remains, however, he played an not understand his mission. Yet, that does not stop God loving us
important and necessary part in his actions were a vital part of the and challenging us to do likewise.
the process of salvation and in that Easter story that led to the cross The evidence of faith is therefore
process seemed to bring damnation and resurrection. He therefore not so much the credal affirmation
upon himself —a scapegoat come created the crisis we had to have to certain doctrines of faith, but
to judgement. and became a necessary antagonist. rather the life-changing impact of
the experience of God’s love in our
Was there the possibility of Moreover, Judas exemplifies an lives and how that is shared with
salvation for Judas, if he were to important aspect of the human those around us.
repent (as he seemed to do)? Of predicament; which is the
course, there are arguments on experience of betrayal between Then we with Thomas can say
all sides; but did Judas make an friends. All of us experience such “My Lord and my God!”, while Jesus
informed choice or did God set betrayal and the pain that it causes. responds “Have you believed because
him up for failure? As much as we Such betrayal was also present at you have seen me? Blessed are those who
may speculate, we cannot answer the cross. Judas saw Jesus, but was have not seen and yet have come to believe.”
these questions for they require not content with what he saw, and (John 20:28–29).
knowledge that we do not possess. so betrayed him. Jesus saw it and
knew it; but despite this duplicity The Reverend Andrew Sempell is Rector of
One thing is clear however, Judas continued his journey to the cross. St James’.
saw and knew Jesus, because he
was one of his followers, but he did Not everyone who sees believes, but

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Guided Tour & Talk:

Heaven and Earth in Chinese Art

Meet in Art Gallery Foyer at 1:45pm
Sunday 10 February, 2:00pm-3:30pm

Art Gallery of NSW
$30/$25 | bookings: or 8227 1305

A rare opportunity to see some of the highlights from The National
Palace Museum, Taipei.

A Cantata Service sung by the Choir of St James’ accompanied by
[email protected] James’ follows at St James’ Church at 4:00pm.

Portrait of the Hongzi Emperor, National Palace Museum, Taipei

The Bible in Australia:

A Cultural History

Dr Meredith Lake
Sunday 17 February, 2:00pm-3:30pm
St James’ Hall, Level 1, 169-171 Phillip Street
$30/$25 | bookings: or 8227 1305

Historian Meredith Lake will discuss the impacts of the Bible in
Australian culture and society, drawing on material from her most reent

book The Bible in Australia: A Cultural History, which was named the
2018 Australian Christian Book of the Year.

Copies of the book will be available for purchse at the event.

Australian Canon Law:

Identity, Ecclesiology and Ecumenism

The Robin Sharwood Lecture in Church Law
Professor Mark Hill QC

Thursday 21 February, 6:00pm
St James’ Hall, level 1, 169-171 Phillip Street
Free to attend. Register at

Enquiries: 8227 1305

In this lecture, presented by Trinity College, University of Melbourne,
in conjunction with the St James’ Institute, Professor Mark Hill QC will

explore if it is possible to frame principles of canon law drawn from
the common features of the local laws of each province. These in turn

contribute to the self-understanding of Anglican identity worldwide.


colin’s corner

Continuing the theme: provinces in South China, and is 1. The epidemic was initially seeded in
100 YEARS AGO one of the eleven dioceses of the Sydney by arrivals from Melbourne
Anglican Communion in China, (first soldiers, then civilians) in late
FROM the MONTHLY or, as it should more properly be January 1919. Early clusters of cases
CHURCH MESSENGER, called Chung Hua Sheng Kung Hui were at Randwick Military Hospital,
MArch 1918 (the China Catholic Church). The Paddington, Darlinghurst, and central
Bishop gave us many facts of great Sydney.
From the interest in the life of modern China,
and pressed home the responsibility It quickly developed into a general
Parish Notes which rests on the Church in community outbreak, spreading from the
Australia for taking a larger share in inner-city concentration. Canterbury had
Services and other parochial the evangelisation of a people which 21 cases in the period 7–27 February. By
activities have been practically in includes a quarter of the population 20 February, the influenza had spread
abeyance throughout February, of the globe. One historical fact of to Willoughby, Ryde, Hunter’s Hill,
owing to the restrictions imposed great interest is worth repeating. Burwood, Auburn, Bankstown, Lidcombe
by the authorities in view of the When at the opening of the Boxer and Hornsby.
outbreak of pneumonic influenza.1 rebellion2 the Dowager Empress
On two Sundays services were held issued orders for the massacre Cabinet decisions
in the open air in the yard at back of of all Europeans throughout the Closed down: Schools, theatres, music
the Church. With the removal of the Empire, the decree was carried halls, libraries, billiard rooms, race
restrictions on indoor services, they into effect in only two provinces as meetings, church services, etc.
were resumed within the Church on the result of a change inserted in it
the first Sunday in March. by two telegraph operators, who Space restrictions
substituted the words “Let the Hotel bars, restaurants, tea houses –
The sermon in the evening on this foreigners be protected,” for the 250 cubic feet / person.
occasion was preached by the Right Empress’ order “Let the foreigners be Retail shops – space regulations to apply.
Rev. Bishop Banister, Bishop of exterminated.”
Kwangsi and Honan. The Diocese General recommendations
includes the greater part of two Take all possible advantage of fresh air;
Avoid crowds.

Sydney (1919): Population – 810, 700
Total deaths – 11, 907
Influenza deaths – 3, 484
(26% of deaths)

2. 1899–1901.

JOKE SPOT Colin Middleton is the Archives Assistant
Q: Why didn’t Noah ever go fishing? at St James’.

A: He only had two worms.

Parish Connections Subscriptions

Due to increased postage and printing costs, we need to charge a fee to cover the cost of sending out copies of
Parish Connections. We have the following subscriptions available:

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To be put on the mailing list or to purchase a Parish Subscription, please call the office on
8227 1300 or email [email protected]



As he prepares to deliver the 2019 Robin
Sharwood Lecture on Church Law,
Professor Mark Hill QC reflects on how
a deeper understanding of the nature and
purpose of canon law can contribute to
an understanding of the nature of the
church and give renewed impetus to the
ecumenical movement.

As Rowan Williams observed in the effective worship and mission frameworks of different Christian
his foreword to The Confluence of of the Anglican Church, so it is churches reveals that there are
Law and Religion, ‘thinking about surprising that it is not front and profound similarities between
the law of the Church is thinking centre of the syllabus for every the basic elements of the regimes
about practical ecclesiology—how theological college and ministerial of governance across various
the life of the Church recognises training course. ecclesiastical traditions. Whilst
and nurtures the shared dignity dogmas may divide churches, the
and liberty of the children of God’. When compared, there are widespread similarities between
Sadly, the perception still persists profound similarities between the their norms of conduct produce
that ecclesiastical law is a negative, basic elements of the normative regulatory convergence. The
coercive and oppressive instrument regulatory regimes of all Christian similarities between the norms
which constrains the working of churches. This is not surprising: of conduct of different Christian
the spirit by a series of obstacles juridical unity is rooted in a churches indicate that their faithful
and prohibitions. common source, chiefly scripture. engage in the visible world in much
Comparative canon law enables the same way. Laws link Christians
But a more nuanced understanding a more complete understanding in common action and the study of
reveals the liberating force of law of what Anglicans share in terms church law brings a new vibrancy
which equips and enables the of polity. The Principles of Canon to ecclesiological and ecumenical
people of God to live out their Law Common to the Churches of the scholarship. It is a rich seam and
faith with confidence. The life of Anglican Communion indicates a one which can be profitably mined
the Church is structured through collective commitment to being in the years ahead.
its institutions, not for their own part of the church universal. It
sake, but to create and foster a represents a major resource for Professor Mark Hill QC is a specialist
pastorally appropriate means for ecumenical dialogue, and perhaps ecclesiastical barrister practising at the
making present Christ’s life, death even a model for similar projects Inner Temple in London. He holds associate
and resurrection. How we choose between ecumenical partners. The chairs at Cardiff University, King’s College,
to regulate ourselves as a confessing theological character of canon law, London, Pretoria University and Notre
community of Christians speaks its susceptibility to comparative Dame Law School Sydney. He will deliver
volumes for what ‘being church’ is study, and its capacity to the 2019 Robin Sharwood Lecture in
all about. The law of the Church highlight in the form of principles Church Law at St James’ Institute, Sydney,
of England is a profound form of what separated churches actually on 21 February 2019.
applied ecclesiology. share normatively, call for a
renewed appraisal of its place in
Ecclesiastical law, properly ecumenical dialogue.
understood, is creative and
facilitative. It is the servant of the The routine and mundane
Church, not its master. It facilitates exercise of comparing the legal
and orders its life, mission and
witness. It should not be allowed
to become ossified, but must be
constantly re-interpreted and, like
the Gospel, preached afresh in
every generation. Ecclesiastical
law is of immense significance to


Spirituality and the Sea

Alex Gaffikin
Sunday 3 March, 2:00pm-4:00pm

Australian Maritime Museum
2 Murray Street, Darling Harbour
$30/$25 | bookings: or 8227 1305

Join Alex Gaffikin, Head of Intepretation and Design, on a special tour
of the Australian National Maritime Museum visiting some of the
galleries and wharves. Hear stories about Australia’s spiritual

connections to the sea and find out more about our maritime history.
Tickets for this special event are limited and priority will be given
to SJI subscribers until sold out.

Lent Studies:

The Archbishop of Canterbury’s Lent Book

Six week series, beginning the week of 4 March
Various times and locations

Copies of the book $20, available from the Parish Office
Registrations: [email protected] or 8227 1305

The Archbishop of Canterbury’s Lent Book, Reconciliation
by Dr Muthuraj Swamy, seeks to enable Christians to engage confidently in a

ministry bequeathed to us by Christ himself.
Topics for discussion include impediments to reconciliation, risking the self,

humility and self-criticism, and radical openness to the other.

Hatch, Match & Dispatch:

Occasional Services of the Anglican Church

Associate Professor Michael Horsburgh AM
Sunday 17 March 2:00pm-4:00pm,

or Thursday 21 and 28 March, 1:00pm-2:00pm
St James’ Hall, Level 1, 169-171 Phillip Street

$30/$25 | bookings: or 8227 1305

Anglican prayer books contain services that are used only when the
necessity arises: baptism, marriage and funeral services are the chief
of these, but there are others. Associate Professor Michael Horsburgh

explains what these services are about and how they came to be.

PAGE 10 ST JAMES’ PARISH CONNECTIONS february/march 2019

HOW WE CAME TO SING HYMNS1 associate professor
Michael Horsburgh am

Didn’t we always sing hymns? Like It was not always so. What this The Book of Common Prayer of 1549
most questions, the answer is “Yes” article traces, therefore, is the move
and “No”. A good place to start is to metrical versions of scriptural the restoration of the monarchy.
with St Augustine’s commentary on texts, from there to metrical non-
Psalm 73: scriptural texts, and from choral to We may not easily understand that
congregational singing as a regular every BCP has been part of an Act
Hymns are praises of God part of Christian worship. of the Westminster Parliament
with singing: hymns are songs The ‘we’ in my title refers to and, therefore, legally binding. The
containing the praise of God. the Anglican Church or, more earliest BCPs were part of the
If there is praise, but not of specifically, to the Church of political structure of the realm,
God, it is not a hymn: if there is England. For that reason, I start requiring uniformity amongst
praise, and praise of God, but with the first English prayer book, the subjects. It was an offence to
no singing, it is not a hymn. Thomas Cranmer’s Book of Common depart from them. The rubrics and
Therefore, if it is a hymn, it will Prayer (BCP) of 1549, during the other directions were, therefore,
properly have these three things, reign of Edward VI, who became particularly significant, as we shall
not only praise, but of God, and king on 28 January 1547, at the age later discover.
singing. of nine. The rubrics to this, and
later versions of the BCP, said very Cranmer commissioned John
What is not clear from this simple little about music. The first BCP Merbecke, the organist at St
quotation is that Augustine was said that the canticles and psalms George’s Chapel, Windsor, to
talking about Psalms. When could be sung and that, ‘where they compose simple settings, similar
we talk about hymns, we mean doe syng’ the Bible readings could to Gregorian chant, for the various
metrical compositions; that is, be ‘songe in a playne tune after the parts of the liturgies of Matins,
verses in metre with rhymes. This maner of distincte readyng’, that Evensong and Holy Communion in
distinguishes hymns from chants, is, intoned—a practice that made the 1549 BCP. The music to which
either Gregorian or Anglican, which the text more audible in a large St James’ sings the Nicene Creed
we use to sing non-metrical texts. space. The famous rubric, ‘In Quires is based on Merbecke’s work, The
and Places where they sing, here
That Augustine was writing followeth the Antheme’, did not continued overleaf
about Psalms brings us to another appear until the BCP of 1662, after
distinction: that between scriptural
texts and those written by human Thomas Cranmer
authors. Early church rules
restricted singing to versions of
scriptural texts. The Council of
Laodicea, held somewhere between
343 and 381, said, in Canon LIX,
‘No psalms composed by private
individuals … may be read in the
church’. Reading included singing.

I make two final distinctions,
first, that between music sung
by a choir and music sung by the
congregation: hymn singing is
essentially congregational. Second,
the distinction between the text
and the tune to which it is sung:
we are accustomed to singing a
familiar tune to a specific text.

1. This is a written version of a seminar delivered to the St James’ Institute on Saturday 17 November 2018. Electronic copies of the associated PowerPoint
presentation are available on request.

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 11

how we came to sing hymns continued

booke of Common praier noted. None began to write metrical versions was converted into a metrical
of this, however, referred to of some of the Psalms. Edward psalter and authorised by Elizabeth
congregational singing. It is hard heard them, liked them, and I. Thomas Sternhold and John
to be certain what happened in encouraged Sternhold to continue Hopkins, The Whole Booke of Psalmes,
parishes away from the centres of his work. Sternhold died in 1549 Collected into English metre (1562) (the
the larger cities and the universities, and so had not proceeded very Old Version), famously contained
which had establishments for far in his endeavours. He sought William Kethe’s ‘All people that on
choral singing. out ballad tunes for his metrical earth do dwell’, a version of Psalm
psalms and avoided the tunes to 100 and its still-used tune ‘Old 100th’
In 1559, Queen Elizabeth I issued what he regarded as the ‘amorous (NEH 334).
a set of ‘Injunctions’ for the better and obscene’ songs sung around
ordering of ecclesiastical affairs. him. In this search, he was followed The New Version of the Psalms (1696)
Injunction XLIX encouraged by later hymn writers. It is simply by Nahum Tate (Poet Laureate) and
the continuation of music in not true that they took tunes sung Nicholas Brady generally replaced
those places where there were in public houses and taverns and the Old Version. This version of
established choirs. The singing of set them for their hymns. The last Psalms comprised the first hymnal,
parts of the liturgy was encouraged. thing that they wanted was people National Psalmody, introduced to St
Also, Elizabeth said: singing their words when, in the James’ in 1829, although with tunes
back of their minds, they were more contemporary than those
…for the comforting of such remembering something ‘unworthy’. prescribed by Tate and Brady. Like
that delight in music, it may be Edward was followed by Mary the earlier version, this collection
permitted, that in the beginning, I, who restored the Catholic also contained metrical versions
or in the end of common prayers, Church. Cranmer, amongst of scriptural texts other than the
either at morning or evening, others, was martyred and many Psalms. We still sing one such text,
there may be sung an hymn, or clergy fled to the continent and, ‘While shepherds watched their
suchlike song to the praise of particularly to Geneva, which was flocks by night’, a metrical version
Almighty God, in the best sort under the control of John Calvin. of Luke 2:8-14. Tate and Brady set
of melody and music that may The versifying continued there, those words to ‘St James’ (NEH
be conveniently devised, having culminating in a Genevan Psalter. 464), which we still sing. The New
respect that the sentence of the After Mary died, much of this work Version also had official approval by
hymn may be understanded and Order-in-Council 3 December 1696
perceived. Title page of SJKS first hymnal and, together with the Old Version,
made up the only texts that could
Thus, even though it would not legally be sung in the Church of
be proper to depart from the England.
rubrics during the service, it
would be proper, both before it Most metrical psalms were in
started and after it ended, to sing one of three metres: Short Metre
a hymn. We should also note the (SM) (, Common Metre
emphasis, also present in Cranmer’s (CM) ( and Long Metre
rubrics, on ensuring that the texts (LM) ( This meant that
were understood by the people. almost the whole psalter could be
Almost certainly, this applied sung with only three tunes. I don’t
only to non-metrical psalms and, suggest that any limited themselves
possibly, only to places with in that way. It does show, however,
musical establishments, such as that the singing of metrical psalms
university colleges and cathedrals. could easily happen with a limited
Nevertheless, it was later taken to repertoire of tunes.
apply everywhere and to hymns in
any form. We owe the arrival of non-
scriptural hymns to English non-
During Edward VI’s reign, Thomas conformists and, principally, Isaac
Sternhold, his Groom of the Robes, Watts (1674–1748), an Independent

PAGE 12 ST JAMES’ PARISH CONNECTIONS february/march 2019

how we came to sing hymns continued

(Congregational) minister. He Archbishop Edward for prosecution. The chancellor
produced his own metrical psalter Venables-Vernon-Harcourt urged Cotterill’s prosecutors to
and a large number of non- accept this outcome, saying that he
scriptural hymns, which could be the Church of England or by any should otherwise ‘consider them
sung legally in such churches and competent authority whatsoever as wanting not only in a sense of
chapels. The legal restriction did and for his having used or sung their own interest, but in a regard
not apply in the Church of England or caused to be used or sung in to Christian charity and practical
if singing was done outside of the the said Chapel and as a part of religion’. They took this wise advice.
formal liturgy or in non-church the public Service sundry of the Formal legality failed to triumph
premises. This option encouraged Hymns and Psalms contained in over common sense.
John Newton, an Anglican priest, the said Selection.
whose Olney Hymns was published These proceedings rendered the
in 1779. Charles Wesley, also an The Chancellor took the whole legal restrictions obsolete. As one
Anglican priest, was a major hymn matter very seriously, noting commentator said, the archbishop’s
contributor. Methodists sang their that, ‘There was, perhaps, not a actions afforded ‘an additional
hymns in their own chapels and Clergyman in the kingdom who testimony, in favour of the modern
were free from legal restrictions. had not violated the law, if Mr practice of introducing into the
Cotterill had done so.’ He was Church, selections of Psalms and
Enter the Rev’d Thomas Cotterill suggesting that the law was already Hymns, accommodated to the
(1779–1823), perpetual curate of St very frequently ignored. In his popular taste and feeling’. The
Paul’s, Sheffield. In 1810, Cotterill judgement, he found the law quite pretence was over. Non-scriptural
published his own hymn book, A vague and confusing but concluded hymns could now be sung in the
Selection of Psalms and Hymns for Public that Mr Cotterill had indeed Church of England, and during
and Private Use, which contained a broken it because all authority divine service.
metrical psalter other than either for activity ‘supplementary to the
the New or Old Versions, and a Liturgy established by Statute … Once the Church of England could
number of hymns, beginning with must emanate from the head of the sing hymns, the market for new
Charles Wesley’s ‘Hark the herald Church’, that is, the monarch. compositions expanded quickly.
angels sing’. He began to use this New writers contributed. Their
book in his church. However, his father, the archbishop, verses did not necessarily conform
offered to mediate between the to the three traditional metrical
In April 1820, two of his parties and subsequently produced psalm metres, so tunes were in
parishioners, Daniel Holy, his own hymnal, paid for its short supply. John Wesley’s first
silverplater, and Samuel Broomhead, printing, and gave Cotterill 1,000 hymn compilation in 1786 had 528
Esquire, brought charges against copies for use in his church. He also hymns but distributed them over
Cotterill in the Consistory Court of gave copies to two other clergymen only 194 tunes. Thus, hymn tune
the Diocese of York, presided over who were possibly next in line composition also expanded rapidly.
by the Chancellor, the Worshipful
G. V. Vernon MP, sixth son of the Not long after the Cotterill decision,
archbishop, the Most Reverend the market was flooded with more
Edward Venables-Vernon-Harcourt. than 100 privately organised hymn
The charge was: collections. This unregulated
supply of hymnals stimulated the
for his having introduced of his search for some widely accepted
own pretended authority into common collection. Cotterill
the Public performance of divine belonged to the evangelical wing of
Service in the said Chapel of St the Church of England but a new
Paul in the said town of Sheffield force was arriving on the scene: the
a certain Selection of Hymns Oxford Movement. The movement’s
and a metrical Version of Psalms historical view of the Church of
not set forth or allowed by England stimulated a search for
Law to be used in Churches or
Chapels of the Establishment of continued overleaf

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 13

how we came to sing hymns continued

ancient Greek and Latin hymn
texts to be translated into English
as well as hymns long associated
with the liturgical calendar.
German Lutheran hymns were also
translated. John Mason Neale and
Catherine Winkworth were leaders
in these fields.

Members of the Oxford Movement Gallery Band and Choir, painting by Thomas Webster
began the process that ended
ultimately in Hymns Ancient and cannot reade, it is convenient but instruments made the singing
Modern (A&M). First published in that the Minister, or some other heartier and more satisfying.
1851, A&M was wildly successful, fit person appointed by him and Very few English churches had
well beyond its compilers’ the other Ruling Officers, do organs in the 18th century. Their
expectations. reade the Psalme, line by line, building had been stopped during
before the singing thereof. the Commonwealth period and
Literacy was a significant only slowly recommenced. Most
impediment to the signing of After a sufficient time, everyone churches that had any music used
hymns in church. It is estimated would have learnt by heart the a west gallery band of available
that, in 1700, only 40% of English words of a significant number villagers, playing whatever
men and 25% of English women of hymns. Access to music was instruments they could. This band
were literate. By 1800, the estimates even more difficult. Scores had to was frequently associated with
rise to 55% for women and 65% be engraved by hand on copper a west gallery choir, which often
for men. To the extent that hymn plates or etched by acid, a process had a life of its own beyond the
singing took place in areas or that also involved hand-drawing. direction of the clergy.
churches frequented by the Indeed, the term ‘score’ refers to the
working class, the illiteracy rates engraving process. It was expensive, The Oxford Movement encouraged
were much higher. Although the and so tunes were usually produced the installation of organs and
Methodists and others produced in separate books available only to the replacement of the west
printed hymnals, many of their leaders and musicians. gallery choir with a robed choir
members could not use them. in the chancel, closer to and more
The 1851 music edition of A&M controllable by the clergy. Village
Where the congregation was was the first hymnal that had the churches could install a harmonium
illiterate to any extent, hymns were words and music on the same or small organ, to be played by the
sung by the ‘lining out’ method page. Its production depended minister’s wife or daughters and
where a leader sang a line first and on the development of separate needing only a boy to pump the
the congregation repeated it. This lead blocks of music that could bellows. This move spelt the almost
method of singing was described in be combined with the typeset universal end of west gallery music
A Directory for the Publique Worship of text to produce a single printed and gave control of church music to
God, Throughout the Three Kingdoms of page. The music edition of A&M the clergy and trained professionals.
England, Scotland, and Ireland of 1645, was, therefore, a significant
which replaced the BCP during the technological breakthrough. The production of hymnals was
Commonwealth period, in this way: not only to help people sing. The
It was always possible to sing process had an ideological edge; it
That the whole Congregation without musical accompaniment, allowed the compilers to control
may join [in the singing] every
one that can read is to have a
Psalm-book, and all others, not
disabled by age or otherwise,
are to be exhorted to learn to
reade. But for the present, where
many in the Congregation

PAGE 14 ST JAMES’ PARISH CONNECTIONS february/march 2019

how we came to sing hymns continued

the doctrines contained in what the tunes from separate music books like the text’s religious language;
people sang. John Wesley, Thomas and any locality had its own limited the way it perpetuates old-
Cotterill and the compilers of A&M range of what it could sing. fashioned usages or the constant
were quite clear about this. The use of the masculine. We alter the
inclusion of tunes also allowed the I am not sure whether or not texts to reflect our own views and,
musical quality to be controlled. Thomas Cranmer would approve of sometimes, find new tunes. Some
Indeed, it was the hymnal with the ways in which we use hymns will regard this with horror but, if
tunes that standardised the today. But it is the case that hymn we understand the history, this is
relationship between text and texts, hymn tunes and how they are how it always was.
music that allows us to say the sung are subject to popular tastes
name of the hymn as soon as we and styles. We rarely today sing a Associate Professor Michael Horsburgh
hear the music. That was not hymn to the tune that the author AM is a Diocesan Reader at St James’ and
possible when leaders chose the might have chosen. We may not a member of The St James’ Singers.

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Fr Robert Willson Letters from an Ancient

Recently, I found an old diary Vindolanda, with Robin Birley on the left. Photo: Robert Willson
recording adventures on a trip my
wife and I made to Britain in 2008. was very disappointed to discover the frontier, manned by auxiliary
We travelled north from London to that the apparent writing had soldiers of the Empire, including
Newcastle-on-Tyne by train. We completely vanished when the the Batavian cohort at Vindolanda.
decided to spend a week exploring damp wood had dried out. But help
her family history roots in was at hand. An expert from the A BIRTHDAY INVITATION
Northumberland, and my interest local university, using infra-red
in Romans on Hadrian’s Wall. We photography, recovered the text. It This letter was addressed to
rented a car and set off along the was cursive Latin and very difficult Sulpicia Lepidina, whose husband
A69 which runs across England, to read, even for an expert, but filled Cerialis was the commander of the
just south of the Wall. In the village with interest. Scholars responded to Batavian cohort. It was written
of Bardon Mill we settled in to our the challenge and made an intense by Claudia Severa, wife of the
‘B and B’, then set off to explore study of these texts. commander of a nearby fort, and
the area of Hexham and Corbridge. it speaks for itself. Let us read
Soon, we found the sign leading to A VAST ARCHIVE here words as she wrote them two
Vindolanda. thousand years ago:
These tablets turned out to be a
Since the 1970s, Vindolanda has vast archive of personal letters and Claudia Severa to her Lepidina
been famous as the site of what is notes about life at this military greetings. On 11 September,
generally regarded as the greatest base. It appeared that the archive sister, for the day of the
archaeological discovery in Britain. was to be burned when the celebration of my birthday, I
Before that, it had been known as a particular unit was transferred. give you a warm invitation to
Roman military base with a history But the tablets with their messages make sure that you come to us,
going back before AD 122, when the survived and remained in the to make the day more enjoyable
Emperor Hadrian began his Wall. wet ground for centuries. The for me by your arrival, if you
But no one knew that the ancient conditions sealed them from the are present. Give my greetings
rubbish dumps at Vindolanda air, thus preventing decay. to your Cerialis. My Aelius
concealed a treasure as priceless as and my little son send him
any gold or silver. One of the most famous letter their greetings. I shall expect
tablets to come to light is in fact a you sister. Farewell, sister,
WOODEN TABLETS birthday invitation. It dates from my dearest soul, as I hope to
AD 97-105, about twenty years prosper, and hail. To Sulpicia
Professor Eric Birley had been before the building of Hadrian’s Lepidina, wife of Cerialis, from
working on the site since the Wall. But even in those years Severa.
1930s. Around 1974, his son Robin there was a line of forts to guard
tells us that he was excavating
the waterlogged drains when he
came across a large store of what
appeared to be wooden tablets,
each about the size of a playing
card, and folded. My photograph
shows Birley (on the left) and a
group of volunteers at work.

Birley was about to toss these
tablets aside when he saw tiny
black marks on some of them,
visible when the tablet was opened.
The marks looked like writings so
Birley put them aside for further

When he returned to them later he

PAGE 16 ST JAMES’ PARISH CONNECTIONS february/march 2019

Rubbish Dump

Several words are uncertain, and ventured outside the forts. The fate letters, and above all the letters of
part of the letter appears to have of a woman or her escort who fell Saint Paul to the young churches
been written in a different hand, into the hands of the Celtic tribes which he had founded. Today, every
but the general meaning is quite was unthinkable. Sunday, we read the Epistle, which
clear. It is the earliest known is an extract from one of these
example of a Latin text written The Museum at Vindolanda letters. Paul apparently dictated
by a woman. It was discovered in contains a vast range of leather his letters but sometimes added a
a building that may have been the goods, especially footwear and postscript in his own hand.
commander’s house. textiles, wooden utensils, and
bronze, silver, iron and lead objects, Often his passionate love and care
Another letter in the same all in daily use on the fort. for his readers and desire to build
handwriting also seems to refer to up their faith in Christ, comes
planning for the trip: In his guide book Robin Birley writes: through, in the same way that the
love of Claudia Severa for her friend
Greetings. Just as I had spoken The most highly prized of all Lepidina speaks to us across the
with you sister, and promised finds are the thin slivers of centuries. Sooner or later, such
that I would ask Brocchus, wood, covered in spidery ink people would hear the message of
[husband of Severa] and would writing – the official and private Christ and many would respond.
come to you, I asked him and he correspondence of the men and
gave me the following reply, that women who lived at Vindolanda The auxiliary Roman troops who
it was always readily permitted nearly two thousand years ago, lived at Vindolanda worshipped
to me, together with… to come together with their accounts, a variety of gods. A Temple to
to you in whatever way I can…. military documents, leave Mithras, an eastern deity very
requests and even drawings. All popular with soldiers, has been
DANGERS OF TRAVEL date to the years immediately uncovered. Probably there were
before the constructions of Christians among the men and
This correspondence introduces us Hadrian’s Wall in the mid AD women at the base, but the earliest
to two women of high social status 120s, and they form the earliest traces of Christianity date from a
in the Roman world. The loneliness archive of written material in later period. The intimate letters
and longing for companionship British history. from Vindolanda give us a vivid
comes through very clearly in the panorama of the Roman world in
letters. Though it is not mentioned As we examined these fascinating which the Gospel of Christ was
directly, travel was a dangerous finds, I reflected that the Christian proclaimed and the Church grew.
business and would have required faith spread across the ancient
a strong escort for travellers who world both by personal contact and Fr Robert Willson has been a priest and
teacher in the Diocese of Canberra and
Goulburn for more than forty years.


We aim to publish a wide
range of views and opinions
in this magazine. Publication
should therefore not be read
as St James’, the Rector,
Parish Council, staff or
parishioners necessarily
endorsing or approving any
particular view or opinion.

Vindolanda and Hadrian’s Wall Photo: Wikimedia Commons

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 17

kate ross Parishioner Update

Amazingly, this is my final semester Kate carrying the Marquand Chapel cross
at Yale Divinity School. It’s hard to
believe it’s nearly four years since I did progress to the next stage of week eucharist. It was a great way
left Sydney for the US. formation. to learn, especially as I had never
preached before. I’m pretty good at
I am studying for a Master of When I return to Brisbane at the the 4–5 minute homily!
Divinity degree. Interestingly, Yale conclusion of my study, I will be
University was founded in 1701 unusual in that I will have done Formation is rather extensive here.
with its main purpose being the my formation in the US at Berkeley Part of my formation is daily chapel
training of students for Christian Divinity School. Berkeley is an attendance. We meet at 7:30am in
ministry. The degree covers Episcopal (Anglican) seminary the St Luke’s Chapel in the Berkeley
study in scripture, systematics, attached to Yale. I get my degree Center, where I get to preach once
non-Christian religions, church through Yale and take all my or twice a year. We also do a year
history, prayer book, liturgy, classes at Yale Divinity School. But, of Anglican theology and history,
pastoral care, ethics, spirituality, in addition, I will have a Diploma in take a course on the prayer book,
religious diversity, preaching, Anglican Studies from Berkeley. meet with a spiritual director
and biblical languages. By far the regularly, participate in colloquium,
most challenging course is New A key part of the programme and go on retreats with our class.
Testament or koine Greek. There is a parish internship. I did my ‘Colloquium’ in the Spring term is
are multiple forms of nouns and internship full-time over the three a programme of speakers about
adjectives and a seemingly vast months of the Northern summer various aspects of leadership in
number of verb forms. Who knew vacation in 2016 at a parish in the the church today. We’ve had some
that, in addition to past, present Diocese of Western Massachusetts. amazing speakers. We even had
and future tenses, there was a tense It was a fantastic experience and Katharine Jefferts Schori, a former
called aorist? led me to believe that my calling Presiding Bishop (Primate) of the
to the ordained life was real and Episcopal Churchin the US. And
After my mother died in December urgent. During my placement, I in the 2017–18 academic year, I was
2016, I spent the first two-thirds preached every week at the mid- one of four chapel ministers at St
of 2017 in Brisbane to look after my
father. There was a silver lining to
my extended stay, however. It gave
me the opportunity to go through
discernment in the Diocese of
Brisbane. This involved several day
sessions with my fellow seekers
and then a weekend discernment
conference. It was a very anxious
time, especially in the session
which the Archbishop attended.
It’s nerve-racking trying not to
sound stupid when you’re in a
circle with the other seekers and
the Archbishop and the examining
chaplains are all in a circle behind
you. A real fish bowl! Anyway, I

PAGE 18 ST JAMES’ PARISH CONNECTIONS february/march 2019

Luke’s, running the chapel and at the end of May. After that, I will and Architecture, Pastoral Care,
worship programme at Berkeley. return to Brisbane. I’m not quite Preaching, Systematics and Women
sure what I’ll be doing in Brisbane; Mystics. Another favourite class
The Divinity School Library is that’s up to the Archbishop. And was Music Skills and Development
well-resourced and has over God, maybe. for Ministry. I have accumulated a
500,000 volumes, and the whole great collection of books from all
university library system has I have grown in so many ways my courses which come in handy,
around 15 million volumes. There is here. One formative experience especially for sermon preparation.
a dedicated library for rare books was Clinical Pastoral Education
and manuscripts, the Beinecke (CPE). CPE is a chaplaincy training I have made some wonderful friends
Rare Book & Manuscript Library programme. So last year in winter here. Stress and chocolate are good
where sixteenth century prayer (in Australia) I spent three months creators of community. I’m really
books, medieval bibles, books of at the Peter MacCallum Cancer glad I chose to study in the US.
hours, and ancient Greek papyri Centre in Melbourne as an intern It is a cross-cultural experience,
are all available to study. I had the in the Spiritual Care department. It the education is amazing, the
opportunity to look at and handle was an amazing and very daunting friendships will last, and it provides
some medieval manuscripts. We three months. I spent a lot of time the luxury of studying full-time.
did not have to wear gloves to my sitting with people in silence. Some We are so privileged over here to
surprise. Apparently, the fibres in could not speak due to head and have three or four years studying
the gloves do more damage than neck surgery. You really don’t have full-time and thinking and
oils on our fingers. For Greek class to say much to be present. We reflecting on our vocations. Not
we went to see some papyri of some served all patients, not just people many people get to do that.
fragments of the bible and also a with a religious affiliation, hence
poll tax receipt! the name ‘spiritual care’. The US may be the path less
travelled for an Australian
During breaks, the Berkeley Yale is in New Haven, Connecticut, seminarian, but it has exposed
students go on retreat. In our and it is only a two-hour train me to so much: many Protestant
final year, however, we will go on ride to New York City. I have denominations, people from
pilgrimage to Canterbury, England. been several times to NYC to go different cultures and ethnicities,
I’m tacking on a short trip to to various galleries. I finally found and issues that are very much on
Iceland after our pilgrimage is over; some decent coffee in New York at the surface across US universities,
I’ve always wanted to go, ever since a café run by Australians, of course. such as racism, sexual violence and
I read the sagas and eddas as an It’s called Little Collins and they transgender people. The church here
undergraduate. know what a piccolo is! At last! is different as well. The country is
much more religious than Australia.
The academic year here runs from Some of the courses I have Politicians make statements about
August to May so I will graduate enjoyed the most are Islamic Art thoughts and prayers, and religion
is part of political argument. Yale is
an incredible place and I am so glad
I came here. I will walk away with
a broad education and relationships
that will be a lifelong support for me.

Kate Ross is a Parishioner at St James’.

february/march 2019 The Beinecke Library PAGE 19


phillip jones book review

I Saw Eternity the Other Night: King’s College, Cambridge, and an English Singing Style

by Timothy Day
(London: Allen Lane 2018, ISBN 978-0-241-35218-2)

Many admirers of the Choir of tradition, especially in the 18th, 19th educational arrangements for
King’s College, Cambridge would and early 20th centuries. the boys, and the shift towards
be surprised to learn that it is now recruiting undergraduate and
45 years since David Willcocks Of the many exemplars on offer, professional adult male singers (in
retired as Director. To this day, perhaps S. S. Wesley’s writing in favour of the seemingly eternal lay
this most famous of English choirs 1849 stands out, considering music clerks who came close to enjoying
retains the essence of the Willcocks in cathedrals to be a ‘source of lifetime tenure regardless of musical
‘sound’, made famous throughout grief and shame to well disposed knowledge or vocal ability).
the world through broadcasts, and well instructed persons’, a
prolific recording and concert tradition that had long been In another sphere, from the 1960s
tours. His successors (Philip Ledger ‘shamefully neglected’. Importantly, onwards, came groups of singers
1974–1982, and Stephen Cleobury it was not the unbroken tradition who were not employed by
1982–2019) appeared reluctant of sublime composition that cathedrals or colleges, but rather
to make too many changes: a was lamented; rather, it was the began to make professional livings
wider repertoire to be sure, some standards of execution. through concert-making and
subtle shifts in pronunciation, but recording. The Clerkes of Oxenford,
not much more, most certainly Day compellingly weaves a the King’s Singers, the Monteverdi
no shift away from an ‘English’ complex account of how reform Choir, The Sixteen, the Tallis
sound towards something more came about in the second half of Scholars, Tenebrae, Voces8—all
‘continental’. the 19th century, spearheaded by can directly trace their origins back
such eminent church musicians to Cambridge. However, there
There are two central themes in as Ouseley, Stainer, Parratt and was one notable difference, in that
this engaging and thoroughly Mann. He places their efforts in women came to sing the upper
researched book by music a broad perspective—theological, part(s), not boys. But even here, the
historian Timothy Day. The first liturgical, educational, political and sound striven for by these highly
is that King’s (under Boris Ord sociological—not least the Oxford influential ensembles owed more
1929–1957 excluding WWII, and Movement, shifting notions of to the Willcocks tradition than to
Willcocks 1957–1974) was of boyhood and masculinity, universal anything else.
fundamental importance in the education, the need for a sound that
revitalisation of English church was a Protestant not Catholic one,
music in the mid-20th century. The an Anglican not Nonconformist one,
second theme is the parallel impact and much more besides.
of King’s on secular choral groups
specialising in mainly, but not Into this fragile context of reform,
exclusively, early music. and into the unique acoustic of
King’s College—spacious, broad
To address these themes, Timothy and unforgiving—came Boris Ord
Day needed to explode a powerful and David Willcocks, who in turn
and pervasive myth, that in produced a sound that summed up
English church music there was an what many regarded as the most
unbroken chain of excellence from pure, most stylish, most uplifting
the Reformation onwards. The possibility for both cathedral
myth involves belief in a centuries- and college music in England.
long tradition of superb music- Their success, argues Day, can
making in both cathedrals and be seen in the speed with which
university colleges. Not so, says Day, other establishments strove to
bringing together detailed evidence achieve something similar. Crucial
of the decay that threatened the here were the changes made in

PAGE 20 ST JAMES’ PARISH CONNECTIONS february/march 2019

The same can be said now that it is of girls as choristers at King’s is at a time when institutionalised
the norm for English cathedrals to reported to be a top priority. church-going is in decline. His book
allocate substantial—not token— reminds us that church music of
responsibility for service singing to For the better part of a century such excellence continues to draw
girls. Most will sing several services there have been alternatives to people—whether of faith or not -
a week with the men of the choir, the characteristic King’s sound, towards a luminous sense of the
and the jury is in: they sound just far from unique as this book spirit in this natural world.
like boys. That is, it is the King’s demonstrates. The continental style
College, Cambridge sound that best exemplified at Westminster It can be cogently argued that the
cathedral directors of music aspire Cathedral and St John’s College, state of English cathedral music
to as they include girls in their busy Cambridge, is both well-established is as healthy now as at any time
schedules of music-making, even and influential to a degree. Other in the past 500 years. This highly
if having boys and girls singing stylistic alternatives are apparent recommended book tells us how
together is still relatively uncommon. as well, both in England itself and this has been achieved. It was
abroad. But on any continuum of not solely because of King’s to be
St Paul’s Cathedral and sound, it is the ‘Englishness’ of the sure, but its influence can only be
Westminster Abbey in London, and King’s style that most others strive described as immense.
King’s, remain the few prominent to match, regardless of whether
establishments still to retain boys choirs include boys, girls or women. Phillip Jones is a parishioner of St James’
only for the treble line. But things Church, King Street, Sydney
are moving on rapidly: for example, Timothy Day is keen to reflect on
with the retirement at King’s of the increasing popularity and reach,
Stephen Cleobury in September not only of King’s, but of English
this year and the arrival of Daniel cathedral and collegiate music more
Hyde in October, the inclusion generally. This comes precisely


THE PARISH OFFICE Level 1, 169–171 Phillip Street, Sydney, NSW 2000
PHONE 8227 1300
FAX 9232 4182

OFFICE E-MAIL [email protected]

RECTOR The Reverend Andrew Sempell 8227 1303 (m 0419 018 225)

associate RECTOR The Reverend John Stewart 8227 1304 (AH 9410 3077)

DIRECTOR of ST JAMES’ INSTITUTE Christopher Waterhouse 8227 1305

HEAD OF MUSIC Warren Trevelyan-Jones 8227 1306

ORGANIST Alistair Nelson 8227 1308

OFFICE ADMINISTRATOR Dianne Ward 8227 1300

ACCOUNTANT Michelle Chan 8227 1302

Communications & MEDIA manager Brooke Shelley 8227 1301

PARISH CONNECTIONS EDITOR Brooke Shelley [email protected]

[email protected] james’ Loretta King 8227 1300

Pastoral Care Coordinator Chris Cheetham 0407 017 377

Facilities Manager Tony Papadopoulos 8227 1312

VERGERs Gilbert Santayana/Max Singer 8227 1312/0432 879 801

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 21

colleen hodge Celebrating Ken Mason –

The following tribute was published on the
Anglican Board of Mission (ABM) website
on 21 December 2018, and was compiled by
Colleen Hodge.

Kenneth Bruce Mason was born
on 4 September 1928 at Ashfield
in Sydney, the son of Eric Leslie
Mason and Gertrude Irene Pearse.
He was educated at Bathurst High
School and at Sydney Teachers’
College, from which he graduated
with a certificate as a trained
primary teacher.

From 1948 until 1955 he was a
teacher with the NSW Department
of Education. He taught in several
country public schools in New
South Wales.

He left teaching to test his Bishop Ken Mason Photo: Carole Rudd
vocation to the sacred ministry and
went into residence at St John’s until 1964, and for the last two Northern Territory prepared him for
Theological College, Morpeth, as years of this period he was in the next stage of his ministry, and
a candidate for the Diocese of Brisbane pursuing full-time on St Matthias’ Day (24 February)
Bathurst. He came first in 1953 studies. He resided in St Francis’ 1968 he was consecrated bishop
in the final examination of the Theological College, Brisbane, in St John’s Cathedral, Brisbane,
Australian College of Theology, and while studying at the University at the hands of Archbishop Philip
was awarded the Hey Sharp Prize, of Queensland for the Diploma of Nigel Warrington Strong KBE,
graduating with first class honours. Divinity and the degree of Bachelor and other bishops from around
of Arts, majoring in history, which Australia. He was appointed to
He was ordained to the diaconate he obtained in 1964 and 1966 lead the newly-founded Diocese
by the Bishop of Bathurst, Arnold respectively. of the Northern Territory. He was
Lomas Wyld, in 1953, and priested installed as the first Bishop of the
in 1954. He then served within the In 1965 he moved to Melbourne Northern Territory on 1 March 1968.
Brotherhood of the Good Shepherd to work as assistant chaplain His installation took place in the
(BGS), a community of priests of Trinity College within the old Christ Church, Darwin, which
working in the outback of Australia. University of Melbourne. The became the cathedral for the new
Members of the Brotherhood were college chaplain was his former diocese. Cyclone Tracy destroyed
appointed to outback parishes, fellow member of BGS, Barry this building on Christmas Day
remaining unmarried during their Russell Marshall (Brother 1974. Only the entrance porch of
period of service, and without a Timothy), a formative influence on the cathedral remained and this
regular stipend, accommodation many undergraduates in Melbourne. is now incorporated in the ‘new’
and living expenses being provided Ken was the Dean of Trinity Christ Church Cathedral, which
from the central funds of the College from 1966 to 1967. was consecrated on 13 March 1977
Brotherhood. Ken’s Brotherhood in the presence of the Archbishop of
name was Brother Aidan. He was Ken’s practical teaching experience, Canterbury.
Priest in Charge of Gilgandra NSW his academic studies and his
from 1954 to 1958, of Darwin NT thorough knowledge of rural In Darwin, Bishop Ken moved into
from 1959 to 1961 and Rector of ministry in western NSW and the an apartment, set up his office in
Alice Springs NT in 1962.

He remained in the Brotherhood

PAGE 22 ST JAMES’ PARISH CONNECTIONS february/march 2019

Fifty Years a Bishop

the Christ Church parish hall, and challenges of ministry and mission Bishop Ken as Chair of ABM
administered the Diocese with within the worldwide Anglican
the assistance of one secretary. Communion with commitment, Australia’s membership of the
He travelled frequently over the enthusiasm and vision from July Christian Conference of Asia, we
large extent of the Diocese, to the 1983. His move to Sydney was were not very aware of our Asian
four main parish centres (two of challenging and he quickly settled brothers and sisters. ‘We can
them staffed by the Brotherhood into a home in Glebe which support friends in Asia by learning
of the Good Shepherd) as well became home for many people more about them, making sure we
as to the aboriginal missions, from far and wide. meet Christians when we travel,
which were served by the Church and talk with them, rather than at
Missionary Society. He fostered the In ABM’s Mission Review, soon them—as they live with courage
vocations of indigenous ministry after he arrived, Ken wrote about and faith and exuberant joy.’
and ordained seven men to the Christian life as a pilgrimage: ‘I
ministry (the ‘Arnhem Seven’). have strong thoughts about our Ken’s nine-year membership of
He also oversaw the transition dependences on one another—I’m the Christian Conference of Asia
of the missions to government also fairly heavily into the thought was an exciting, frustrating, even
settlements with Anglican ministry. that as Christians we are not going painful time, but it introduced him
to get it easy.’ to the infinite complexities of Asia
Ken’s ministry was recognised by and the vital role the Christian
his appointment as a Chaplain of ABM Fellowshippers became Church has in proclaiming ‘Christ
the Order of St John of Jerusalem Friends of ABM and Ken’s our Peace, Building a Just Society’.
in 1979 and as a Member of the leadership encouraged engagement
Order of Australia (AM) in 1984. in prayer, giving and promotion. In 1990 he suggested that ABM
He was Bishop Protector of the He highlighted the long recommit to evangelism that ‘will
Australian province of the Society relationships with Aboriginal and bring Good News to many people
of St Francis from 1981 to 1993 and Papua New Guinean partners with wholeness of life and genuine
Protector General of this Society in and enthusiastically widened community development; spell out
the period 1990–1993. Since 1964 he horizons and supported expanded its educational thrust with more
has been a member of the Oratory partnerships. clarity; sharpen its understanding
of the Good Shepherd, a society of development so that it can be
of celibate priests and laymen The Good Friday Gift for the more actively involved with Partners
founded in Cambridge UK, and he Church in Jerusalem and the in community growth; and that it
was elected Superior of the Oratory Middle East was reinstituted enormously increase its income to
in 1981. This involved the care and and prayers for the peace of
leadership of all the provinces— Jerusalem were offered: ‘If peace continued overleaf
Europe, Southern Africa, North and reconciliation can come to
America and Australia. He remained Jerusalem it will be a powerful sign
Superior until 1987. Before his to a badly fractured world’.
death, he was the senior brother
by profession in this international Ken reminded Australian Anglicans
community, and a member of the that their association with the
local group, the Sydney College. church in Papua New Guinea
was long and close; for many
After fifteen years in Darwin he years it was an integral part of
left the diocese to begin work the Australian Church and of the
as Chairman of the Australian Province of Queensland. He invited
Board of Missions. He remained in open and transparent consultation,
this position from 1983 until his growth of planned independence
retirement in 1993. and of mutual respect and more
vigorous involvement of Australians
Bishop Ken Mason was elected through education, promotion and
Chairman by the Board of ABM personal contact.
in April 1983 and he embraced the
He also noted that, despite

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 23

Celebrating Ken Mason – Fifty Years a Bishop continued

respond with open generosity to realities in their lives and be the needs and aspirations of this
the needs of the people whom it is a source of growth in their country’s original inhabitants’,
committed to serve.’ structures and nations. Ken wrote in ABM’s Partners after
the 1992 General Synod passed
Engagement and hospitality with It is both exciting and the resolution setting up the
visiting partners, young Anglicans, humbling to be able to present NAAC, now NATSIAC (National
and with members of the ABM in the Gospel God’s gracious Aboriginal and Torres Strait
Auxiliary, was an important focus gifts of love, that bear such fruit, Islander Anglican Council).
for all ABM staff, led by Ken. growth, release and renewal.
In 1973 Ken had ordained the first
Partners in Prayer was first I commend the Anglican Trust Aboriginal priest, the Reverend
published in 1990: ‘to enlighten, to Fund for Development as one Gumbuli Wurramara, from St
intelligently support daily prayers way of helping people know Matthew’s Parish, Ngukurr, in the
for ABM, its partners inside and the fullness of life—that is, the Diocese of the Northern Territory.
outside Australia; now that ABM full development of the human
has moved into the big world of person in body, mind and spirit. On 30 August 1992, Ken was in
computer technology, maintaining Popondetta (PNG) for the 50th
and upgrading publications will be In 1991, ABM sent a record number anniversary of the New Guinea
so much easier and more efficient’, of people to work with partners Martyrs. Later he said to the students
Ken wrote. in the churches of Korea, Laos, of the Martyrs’ Memorial School:
Melanesia and Papua New Guinea.
The question was raised as to why The Anglican Church of PNG I could not help feel in the
Australian Anglicans were asked to commemorated its centenary and Cathedral of the Resurrection,
support African churches, which during celebrations in the Diocese dedicated to new life, as we
had been the concern of English of the New Guinea islands, Ken celebrated the Eucharist and
agencies, when there was so much was given a gift to be given to acknowledged that through
to be done in the Pacific and Nungalinya College Darwin, to help death we come to new life
Asia. Ken led ABM supporters to with education programes. that all of those fifty years and
appreciate mutual interdependence indeed beyond gave us a great
at its best and to see many exciting ABM sponsored a national hope for the next fifty years. Not
possibilities: Aboriginal conference in 1992 only will the Spirit enliven our
which was attended by 16 people minds in visions and dreams but
We support Central Africa and from New South Wales, the provide us with the ability to
Jerusalem now, and hopefully Northern Territory, Queensland, make the plans and carry them
Burma and Korean refugees in South Australia, Victoria and out—to set ourselves goals. It is
Thailand in the future. Please Western Australia. The National in your hands, no one else’s.
support not only the needs Aboriginal Anglican Council was
of these people, but in your set up to encourage celebration In 1993, ABM embraced a new
prayers the continued growth of of Aboriginal life in the Anglican development focus and appointed
cooperation between Anglican Church and to offer opportunities the Reverend Robert Cooper as
Mission Agencies so there may for a sense of belonging to a wider Development Officer. Ken had been
be strong partnership between network, for spiritual growth, involved in plans for the expansion
the churches of the Anglican leadership, and social and Christian of this and had encouraged staff in
Communion. outreach to Aboriginal people. health and education programmes
and in agricultural, housing,
In Partnership in the Gospel ‘Recognition of Aboriginal people leadership training and income-
ABM sees an important place and ministry at the national level producing projects in partnership
for what we call development, and the provision of a national with Anglican churches in
where in shared love and forum has been long in coming. Bangladesh, Korea, Papua New
concern people may begin to It will provide the opportunity Guinea, the Philippines, Polynesia,
recognise their potential as for Aboriginal Anglicans to have South Africa, and Zambia.
humans redeemed by God, and a far greater control of their own
the possibilities that justice ministries and perhaps more Ken’s retirement as Chair of
and peace and love can become importantly interpret to the church ABM after 10 years’ service was a

PAGE 24 ST JAMES’ PARISH CONNECTIONS february/march 2019

Celebrating Ken Mason – Fifty Years a Bishop continued

wonderful time of celebration of all his retirement he maintained his Photo: Sam Leelasestaporn
he had offered and all that had been long-standing association with St
achieved in a remarkable ministry. James’ Church, King Street, and occasionally to Sunday Choral
travelled widely, which included Eucharist at St James’ King Street.
In retirement he enjoyed a busy a locum position in the Diocese of
social life being in residence for 22 Hong Kong. By the ministry of the A Requiem Eucharist celebrating
years at St John’s Village, Glebe, Reverends Robert Alexander and the life, love and friendship of
and, after suffering a stroke in Ron Henderson, he shared in the Bishop Ken was held at St James’ on
January 2015, at Sirius Cove Aged Holy Communion and was taken Wednesday, 9 January 2019.
Care facility in Mosman. During
Colleen Hodge is a Parishioner at St James’
and a former member of staff at ABM.


Maximilian Francis Gooch..................................................................................................................... 25 November 2018
Louis Anthony Perrott ................................................................................................................................. 20 January 2019

James Andrew Harrison and Brenda Leanne Soong................................................................................11 January 2019

Kenneth Bruce Mason......................................................................................................................................9 January 2019

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 25

dr simon longstaff ao Religious Freedom:

The relative decline in the influence children—in the tenets of one’s (or requires) her chastisement.
of religion in Australian society— faith). For the avoidance of doubt, They are not permitted to let a
and an associated challenge of I also think that no person should child die because of a religious
norms grounded in religious belief— be subject to coercion in relation to objection to life-saving medical
have led a number of ‘people of faith’ religious belief. procedures. Nor are they able to
to call on governments to intervene teach that some people are ‘lesser
in order to protect ‘religious At the core of the right is freedom beings’, lacking intrinsic dignity,
freedom’. So, what is the nature of of belief, in a god, gods or a higher simply because of their gender,
this freedom that is said, by some, realm or being. Many religions sexuality, culture, religion, etc.
to be under threat? make absolute (and often mutually
exclusive) claims to truth, most of In other words, there are
We should begin by understanding which cannot be proven. Religions boundaries set for the expression
that ‘freedom of religion’ is held rely, instead, on acts of faith. Next of religious belief, whatever those
to be a fundamental human right. comes freedom of worship—the beliefs might be. It is precisely the
As such, its proponents challenge freedom to perform, unhindered, setting of such ‘boundaries’ that has
the general discourse in Australia, the rituals of one’s faith. Then become a point of contention.
where the discussion of religion is there is the freedom to act in
nearly always framed in terms of good conscience, to give effect The ICCPR provides some clarity
‘exemptions’: from paying tax, to one’s religious belief in the on this point. It states that:
from giving certain forms of course of one’s daily life and—as
evidence in court, from applying a corollary—not to be forced to Freedom to manifest one’s
certain laws (anti-discrimination, act in a manner that would violate religion or beliefs may be subject
etc.). Advocates for religious one’s sacred obligations. Finally, only to such limitations as
freedom argue that this approach there is the freedom to proselytise: are prescribed by law and are
fails to acknowledge that the to teach the tenets of one’s religion necessary to protect public
right to religious freedom is not to the faithful and to those who safety, order, health, or morals
merely to be excused from doing might be persuaded. or the fundamental rights and
something required of others. freedoms of others.
Rather, it is a positive right to live In a secular, liberal democracy the
in a particular way. four types of religious freedom However, in recent debates, this
outlined above: to believe, to formulation is less clear than
So, what is entailed in the human worship, to act, and to proselytise it might at first seem to be. For
right to religious freedom? attract different degrees of liberty. example, there are many cases of
For example, people are generally laws that protect ‘the fundamental
The legal basis for the claimed right free to believe whatever takes rights and freedoms of others’ (e.g.
is derived from two international their fancy…no matter how ill- not to be subject to discrimination
instruments, the Universal founded or bizarre. This is not so on the basis of sexuality) to which
Declaration of Human Rights in all societies. For example, some some people of faith object as
(UDHR) and the International theocracies will punish ‘heretics’ a restriction of their religious
Covenant on Civil and Political for holding unorthodox beliefs. freedom. In other words, we
Rights (ICCPR). Acting out of belief—in worship, encounter in such a cases a conflict
deeds and proselytising—is of rights. So, how might such a
In essence, there are four elements of often subject to some measure of conflict be resolved?
religious freedom: freedom of belief, restraint. For example, pious folk
freedom of worship, freedom to act are not permitted to set up a pulpit Fundamental rights should be
in good conscience (that is, to act (or equivalent) in the middle of a restricted to the minimal degree
in conformance with one’s religious main road. They are not permitted necessary.
beliefs) and freedom to proselytise to beat a woman, even if the
(which includes the freedom to teaching of their religion allows As I have argued elsewhere1, if
educate people—including one’s fundamental rights conflict, then
the ‘damage’ done to a competing

1 This article draws on and includes material originally published by the ABC Religion and Ethics website in the form of a dialogue, on the topic of religious
freedom, between myself and Michael Bird, Academic Dean and Lecturer in Theology at Ridley College, Melbourne.

PAGE 26 ST JAMES’ PARISH CONNECTIONS february/march 2019

a fundamental human right

right should be the bare minimum say, a Catholic priest and a baker— grounded in the need to ‘to protect
necessary to give effect to another both of whom might hold religious public safety, order, health, or
right(s). objections to same-sex marriage. A morals or the fundamental rights
priest asked to perform a same-sex and freedoms of others’. There will
The effect of this would be as marriage risks becoming complicit be laws that meet this standard
follows. Consistent with a in the act of marriage in a way that a that will impose penalties on
sound ethical approach and our cake-maker does not. The baking of those who break them. Yet,
international obligations, Australia a wedding cake is merely incidental there will be some people who
should prescribe, in law, a to the act of marriage in a way will, as a matter of conscience,
rebuttable presumption in favour that the performance of a marriage make precisely that choice. For
of all human rights—including celebrant’s is not. example, I foresee a number of
the right not to be discriminated priests choosing to preserve the
against on the basis of variables Thus, my argument that a baker ‘seal of the confessional’ (for the
such as race, religion, gender, with religious objections to, say, sake of penitents) even if to do so
sexuality, etc. That is, we should same-sex marriages or the marriage involves breaking laws passed by
preserve current legal protections of divorcees should be free to parliaments wishing to protect
and affirm their origin in the ethical believe that such marriages are children from abuse. Such laws
principle of ‘respect for persons’. wrong, to state and teach that this will satisfy the test of protecting
is so and not to be forced into such ‘public safety, order, health, or
The existence of a prima facie a marriage. However, the baker morals or the fundamental rights
prohibition against discrimination should not be free to deny a cake to and freedoms of others’. Yet, at
(or the violation of other couples whose marriage they find least some priests will defy them—
fundamental human rights) would objectionable. knowing that in doing so they
place the onus on a person of faith risk prosecution and the potential
(or a religious community) to Likewise, a religious school might imposition of a penalty. That
show why the otherwise unlawful make a good case for why it should they should so is one mark of the
act of discrimination is: a) strictly not employ an atheist principal. sincerity of their religious belief in
necessary according to their religion, However, I think it would struggle the sacrament of confession and
and b) applied in a manner that to make a compelling case for absolution.
minimises, to the greatest degree excluding a benign, atheist
possible, the damage done to gardener from its employment. Religious freedom is a fundamental
another person’s fundamental rights. This is not because the work of human right. However, it is only
a gardener is unimportant. It is one such right amongst others.
In addition to this, I would propose simply that the influence of a Rights should be coupled with
two ‘red lines’ that must never gardener on the religious life a equivalent responsibilities. We
be crossed, even in the name of school is likely to be significantly are responsible for the way in
religious freedom or any other less than that of a school principal. which we exercise our rights—
fundamental right (such as that of realising them to the fullest extent
free speech). In my opinion, there However, it should also be noted possible without violating the
should be a strict prohibition against: that the same approach must be rights of others. Where the clash is
applied in relation to the protection inevitable and irreconcilable then
• Inciting or enacting violence of religious freedom. To the extent the damage done to competing
against another person; and, that society seeks to protect rights should be the minimum
other fundamental human rights, necessary…and not a jot more.
• Denying the intrinsic dignity of it should aim to do so in a way
another person (e.g. claiming that minimises the consequent Dr Simon Longstaff AO is Executive
that another person is not ‘fully restrictions placed on people of Director of The Ethics Centre:
human’) faith, even within the allowances
afforded by the ICCPR.
Taken as a whole, such an approach
would lead us to take into account As noted above, the ICCPR
important issues of context. This allows religious freedom to be
is what I attempted to do when circumscribed by legislation
distinguishing between the case of,

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 27

kevin giles The subordination of women:

We Australians like to think of and is pervasive in the Diocese of man over the woman in the fall
ourselves as egalitarians. We Sydney. The argument is that the (Gen. 3:16). It makes male rule over
believe everyone should be given Bible teaches the subordination women something not pleasing to
a fair go. In the last forty years of women, giving leadership to God, sinful, and as such it should be
we have realised that ‘everyone’ men. Those who give this teaching opposed by Christians.
includes women. In Australia today, can never say openly that they
women are equal before the law, are arguing for the permanent This teaching on the permanent
education at every level is open subordination of women. Instead, they subordination of women upsets
to them, they are to be paid the say men and women are “equal;” me deeply. I have opposed it for
same for the same work, the best of “God has simply given different roles forty years. Let me tell you why.
marriages are partnerships where to men and women;” “What we First, it is simply untrue. Nothing
decisions are made conjointly, and are insisting on is the differences in modern life would indicate that
men do more of the housework between men and women.” But God has given leadership abilities
than ever before. As a consequence, be assured, nevertheless, they do to men and not women; women
a woman can be (and has been) teach that the Bible sets the man are subordinated by nature (by
the Governor General and Prime over the woman. Leadership is male. a ‘role’ given by birth that can
Minister of our nation. Women It is for this reason that women never change). When it comes to
can be judges, ministers of state, cannot be ordained to be parish intellectual ability, closely related
lawyers, doctors, managing leaders. In this coded speech, it is to leadership ability, women excel.
directors, plumbers, carpenters, important to note the word ‘equal’ In most Western countries about
and play most elite sports. What means ‘spiritually equal;’ and the 60% of graduates are women.
is more, the general consensus is word ‘role’ is given a meaning not Second, this teaching upsets
that we would be governed better found in any dictionary. For them, me greatly because it demeans
if both the Federal and the State it speaks of what differentiates women and encourages intimate
parliaments had equal numbers of men and women. Men have the partner abuse. For a man to say to
the two sexes. In Australia today, ruling ‘role’; women the obeying a woman, “You should accept your
no one would dare to say or argue ‘role’. The ‘roles’ cannot change as subordinate status because it is
publicly that women should be dictionary usage would indicate. In given by God” or “It is what the
subordinated to men; they are by public discourse, they also often say, Bible teaches”, is to say to women
nature not suited to leadership. For again to make their position sound you are not my equal. If this is
most of us Aussies, the idea that more reasonable, male leadership not demeaning of women, I do
women are subordinated to men only applies in the husband–wife not know what is. For many years
is absurd. It is like arguing that relationship. In marriage the man Sydney evangelicals have insisted
the earth is flat, or the world was is the head/leader of his wife. This that headship teaching does not
created in six literal days about means, because churches are made in any way lead to the abuse of
8,000 years ago, or that the earth up of married couples to a large women. We now know it does, and
is not getting hotter. Culture must degree, to have a woman ordained the Archbishop of Sydney and the
never dictate what we believe as as a parish leader would undermine Synod in 2018 had to admit this.
Christians, but it is hard to believe the headship of her husband. But Needy, controlling men—of which
that Jesus, whom Dorothy Sayers this again is not what is actually there are many in our churches and
once called ‘the greatest friend of believed and taught. The argument also among the clergy—hear this
women,’ would not be delighted to that God has given ‘headship’ to teaching to be saying they should
see women flourishing today. men rests on the belief that, in be obeyed. Third, what upsets
creation before the fall (Gen. 1–2), me greatly is that this teaching
I am an evangelical, trained at God set the man over the woman. If makes the proclamation of the
Moore College, and so it hurts me women’s subordination is grounded Gospel much harder. To preach
deeply to have to admit that many in creation then necessarily it to modern Australians that
evangelicals in Australia do not applies in all creation: the home, women are the subordinate sex
endorse the substantial equality of the church and society. This is is offensive and an idea for most
the sexes; they argue that God has what all Christians believed until of us that makes no sense at all.
subordinated women to men. This the 1960s. What the Bible does in Constant headship teaching from
teaching is given at Moore College fact do is ground the rule of the the pulpit furthermore makes for

PAGE 28 ST JAMES’ PARISH CONNECTIONS february/march 2019

an offensive idea

unhappy churches. It divides the women as equals and NOT ONCE like Christ loved the church, even to
body of Christ. did he mention male ‘headship’. the point of giving their life for them.
What is significant about the twelve These words turn traditional ideas
Now to my fourth objection. apostles is that they are twelve of male headship on their head. The
This teaching is not grounded in in number, symbolising they are evangelical commentator, Professor
scripture. It is like the appeal to the the nucleus of the new Israel, the Andrew Lincoln says in Ephesians
Bible in support of slavery and of church—not that they are men. 5:21–33 Paul makes, ‘submission and
Apartheid once made by evangelicals, Then we have Paul, who insists that love [agape love] two sides of the
an appeal to maintain power and the Spirit gives all leadership gifts in same coin—selfless service of one’s
privilege, and an exclusion of the the church, and he (the Spirit) gives marriage partner.’
liberating message of scripture. A these to men and women without
few verses can be quoted in support distinction (1 Cor. 12: 4–28). Thus, In this short article I cannot say
of the subordination of women, but women can be missionary apostles more. If you would like to read
the very weighty texts that exclude (Rom. 16:7) like Barnabas, Timothy the whole story you may like to
this teaching are ignored, and the and Apollos, prophets who teach buy my new book, What the Bible
interpretation of the few texts the word of God in the power of Actually Teaches on Women (Cascade,
quoted can convince no one but the the Spirit (Acts 2:17–18, 1 Cor. 11:5, Oregon, 2018), a book endorsed
already convinced. God put first in Rev. 2:20, etc) and leaders of the by thirteen very well–known and
our Bible what is of first importance: first churches meeting in homes able evangelical scholars. It is the
man and woman alike are made in (Col. 4:15, etc). Just once Paul says fruit of my 40 years of studying and
the image and likeness of God (same ‘the husband is the head of the wife’ debating this question. You may
dignity and status); man and woman (Eph. 5:23) which exactly reflected also like to come to the launch of
alike are to rule over this world side the realities of the ancient world. this book at St James’ Hall, Level
by side (not one over the other); But read in context, it is clear that 1, 169–171 Phillip Street, Sydney at
and the family mandate is given Paul writes to subvert the idea that 6:00pm on 28 February.
to both (no role differentiation) the man is the boss of the home
(Gen. 1:27–28). What could be who has all the privileges. In verse Kevin Giles is an Anglican pastor and
plainer? Then we have the teaching 21, Paul asks husbands and wives theologian. He was in parish ministry
and example of Jesus which we are to subordinate themselves to one for 40 years. He and his wife Lynley now
called to follow and obey. In word another, and in verse 25 onwards he reside in Melbourne.
and deed, he related to men and asks husbands to love their wives

Archbishop Philip Freier

Primate of the Anglican Church & Archbishop of Melbourne

to address the


Tuesday 19 March, 7 for 7:30 pm
Gadigal Room, City Tattersalls Club

194–204 Pitt Street, Sydney
Cost: $75 pp ($70 conc)

Tickets at:

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 29

You’re invited… the launch of
What the Bible Actually
Teaches on Women by
Kevin Giles.
This book represents
Kevin’s work on this
question over forty years.
The book will be launched
by Paul Perini, supported
by Jeanette Fogarty.

When: Thursday 28 February 2019, 6:00pm
Where: St James’ Hall, Level 1, 169-171 Phillip Street, Sydney
How: RSVP to [email protected] or 8227 1305

PAGE 30 ST JAMES’ PARISH CONNECTIONS february/march 2019

Worshipping in the Beauty of Holiness: Megwenya Matthews
Three Orchestral Masses in January 2019

Music for the Mass has existed for example, the Communion motet The Choir of St James’ would be an
well over 1000 years, a musical form on the morning of the Cavalli Mass essential part of the agreement.
that has lasted much longer than was the stunningly well-sung Beatus
the concerto, the symphony, the Vir, composed by Monteverdi, an On the morning of Howells’ An
opera or anything else, and, God older contemporary of Cavalli. And English Mass, we were treated to an
willing, is likely to go on doing so on the morning of the Howells’ An erudite sermon which dovetailed
as it is music with a purpose, a English Mass, we sang the hymn wonderfully with the music.
function. And Warren Trevelyan- composed by Howells, All my Taking as his text ‘O worship the
Jones just keeps finding examples hope on God is founded, to the tune Lord in the beauty of holiness’
from the past 10 centuries for his Michael, the name of Howells’ son from Psalm 96 verse 9, Associate
superb Choir to sing. For the month who died from polio at the age of Professor Michael Horsburgh
of January, it has become a St James’ nine. Another hymn that morning AM explored further the life and
tradition to present orchestral was I heard the voice of Jesus say sung music of Howells, underlining the
masses on the last three Sundays to Kingsfold —an adaptation of capacity of beauty in music, art and
of the month. And they are always an English folk song by Vaughan architecture to enhance worship.
memorable. Williams—an older contemporary
who had ‘a profound influence on In contrast to the intricacies
Orchestral masses at St James’ Howells’ life and later works’. and baroque colours of the
have a sort of Goldilocks criteria Cavalli work, and the intensity
which must be met: they cannot The above quote was from and sometimes confronting
be too long (Bach’s B minor Mass is the ubiquitous Christopher dissonances of the Howells’ mass,
out of the question), they cannot Waterhouse, who gave a the Theresienmesse by Joseph Haydn
be too short, the orchestra cannot fascinating and personalised pre- is a sunny. straightforward work,
be too large as fitting choir and service talk on Howells in general, characterised by Haydn’s innate
instruments in the available space and An English Mass in particular, cheerfulness and robust faith. His
is not easy at the best of times, which surprisingly was written last six masses were all written for
but there does need to be some as a concert piece. Despite this the name day of Prince Esterhazy’s
sort of orchestra for the chosen provenance, it worked well wife, a beautiful princess who was
work to qualify as an orchestral liturgically. good to Haydn in his later years,
mass! (There are many beautiful even ensuring he could enjoy his
masses written to be sung a Before we attended Cavalli’s Messa favourite wine with dinner. Three
cappella or accompanied by organ Concertata the week before, the pre- of these masses are performed more
only). A Mass with orchestra is service talk was given by Robert often—those with the nicknames
more expensive to produce, but Forgács, an unenviable task given The Nelson, Harmonie and the
the swelling numbers and hearty that relatively little is known about Paukenmesse—but the Thereienmesse
congregational singing at these the man or his music. But in the is more rarely heard. Our thanks to
services suggest that such courage twenty minutes available we learnt Warren Trevelyan-Jones and The
is being rewarded. quite a lot about Cavalli, who had a Choir and Orchestra of St James’
beautiful treble voice, whose choir for giving us ‘the glimpse of glory’
For this year, three markedly master at St Mark’s Venice was that is this mass setting, lifting our
contrasting works were chosen: one Claudio Monteverdi, and who grew spirits and delighting our senses,
from 17th century Italy by Francesco up to be a composer of operas. And enabling us all to worship ‘in the
Cavalli, one from the mid 20th we learned that his Messa Concertata beauty of holiness.’
century by Englishman, Herbert was written for two choirs, eight
Howells, and the last from the very soloists, plus trombones, cornets, Megwenya Matthews is an occasional
end of the 18th century written strings and organ, possibly for parishioner of St James’ and presents
by the well-established Austro- a Solemn Mass to celebrate a ‘Hosanna’ on Fine Music 102.5fm on
Hungarian composer, Joseph reconciliation between the Vatican Sundays at 5:00pm.
Haydn. Each were complemented and the Duchy of Parma. If only
with hymns and motets with some such music could be used in politics
connection to the composer or today. Of course, if that were to
era of the mass’s composition. For happen, the impeccable singing of

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 31

The St James’ Donation form for:
The St. James’ Building and Property Foundation
An invitation from the Right & The St. James’ Music Foundation
Reverend Richard Hurford, OAM
Directors: Chairman
In 1999, as the Chairman of the Australian Council of the International CEO
Guild of Church Musicians, I was part of a small group of church Right Reverend Richard Hurford OAM, KStJ
Graham Smith
music supporters which shared the vision of establishing the St James’ Christine Bishop LLB (Syd) FAICD
Foundation. I then served as the Foundation’s first Chairman. Robert Cameron JP
Daniel Ferguson JP
The current Board of Directors invite you to support this dynamic Gregory West CA
resource for St James by way of donation or bequest.
The St James’ Foundation Ltd. Phone

The St James’ Foundation Ltd is a company limited by guarantee and is the Mobile
trustee of two charitable trusts, the St James’ Music Foundation and the
St James’ Church Building and Property Foundation.
Right Reverend Richard Hurford OAM, KStJ (Chairman), Postcode
Graham Smith (CEO), Christine Bishop LLB (Syd) FAICD,
Robert Cameron JP, Daniel Ferguson JP and Gregory West CA Email

are directors of the Foundation. Please accept my donation to the
Capital Fund of the Music Foundation
The St James’ Music Foundation
The object of the Music Foundation is:
To provide financial and other assistance to enable the production and Please accept my donation to the
performance of sacred and secular music with a particular focus on choral Capital Activities Fund of the
Music Foundation
and pipe organ music along with other expressions of the creative
and performing arts. $

The Music Foundation allows two kinds of donations; those towards the Please accept my donation to the
capital fund, which is invested to provide annual distributions to the Parish. Organ Replacement & Restoration Fund
of the Music Foundation
The second kind of donation can be to particular reserves, like the organ
restoration/rebuilding fund, scholarships, production of CD’s or other $
reserves that meet with the requirements of the Foundation and the needs
of the Parish. Donations to the Music Foundation are tax deductible. Please accept my donation to the
Capital Fund of the Building Foundation
The St James’ Church Building
and Property Foundation $

The object of the Building and Property Foundation is to provide financial Please draw cheques to the
assistance to St James for the restoration, preservation, maintenance, St James’ Music Foundation or
improvement, enhancement and upkeep of the Church building, its The St James’ Building Foundation and forward to:
fixtures, fittings and ornaments. The Building Foundation is principally a The Treasurer, Unit 2702/5 York St, Sydney 2000

capital fund, the income of which is distributed to the parish. Donations to OR
the Building Foundation are not tax deductible.
Direct Bank Transfer
The two Foundations have provided well over two million dollars, in (electronic payment) to:
distributions to the Parish of St James over the past 13 years. WBC - BSB 032 007 / Acc. No. 181314


Please debit my: Visa Mastercard

Card No. /
Exp. Date

Please send me information (to the above address) of
how I might include a bequest for The St. James’ Music
Foundation or The St. James Building Foundation in my will
All donations to The St. James’ Music Foundation
over $2.00 are tax deductible

PAGE 32 ST JAMES’ PARISH CONNECTIONS february/march 2019

christingle service 2018

advertising next edition

Have you ever considered advertising your The next edition of Parish Connections will be
business in Parish Connections? published on Friday 5 April.

Please phone 8227 1301 or email Deadlines (advertising and editorial):
[email protected] for advertising design Monday 25 March. Please phone 8227 1301 or
criteria, quotes and copy deadlines. email [email protected]

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 33

The Second
Robin Sharwood
Lecture in Church Law


One of the unique features of Anglicanism is the seemingly WEDNESDAY 20 FEBRUARY 2019
paradoxical manner in which its component provinces are 7.30pm
autonomous yet in communion one with another. Professor Hill Craig Auditorium, Gateway Building,
will explore if it is possible to frame principles of canon law drawn Trinity College, 100 Royal Parade,
from the common features of the local laws of each province. Parkville VIC 3052
These in turn contribute to the self-understanding of Anglican
identity worldwide. The lecture will consider how this can prove a THURSDAY 21 FEBRUARY 2019
fruitful subject for study as a form of applied ecclesiology, and how 6.00pm
it can bring vision and vitality to the ecumenical endeavour. St James’ Church, King Street,
Sydney (in conjunction with the
The second Robin Sharwood Lecture will be delivered by St James’ Institute)
Professor Mark Hill, QC. Professor Hill was appointed Queen’s
Counsel in 2009 and is Chancellor of the Church of England Light refreshments will be served following the Lecture.
Dioceses of Chichester, Leeds and Europe, a member of the
Legal Advisory Commission of the General Synod of the Attendance is free of charge but you are asked to register for:
Church of England, an Honorary Professor of Law at Cardiff • the Melbourne lecture at
University, and an adjunct professor at Notre Dame University • the Sydney lecture at
Law School in Sydney.

He has published widely in the area of ecclesiastical law, including
the leading textbook Ecclesiastical Law (now in its fourth edition),
as well as English Canon Law, Religious Liberty and Human Rights,
Religion and Discrimination Law in the European Union, Religion and
Law in the United Kingdom and Great Christian Jurists in English
Law. He is currently working on an edited volume, Christianity and
Criminal Law: An Introduction.

Enquiries to E: [email protected] T: 03 9348 7527 (Trinity College) or T: 02 8227 1300 (St James').

PAGE 34 ST JAMES’ PARISH CONNECTIONS february/march 2019

st James’ institute update christopher waterhouse

On Sunday 17 February the St On Thursday 21 February at Christopher Waterhouse
James’ Institute welcomes historian 6:00pm Trinity College, University
and author Dr Meredith Lake to of Melbourne presents the annual You can find out more about
speak about the history of the Bible Robin Sharwood Lecture in Church Professor Mark Hill and his lecture
in Australia. Meredith’s book The Law in conjunction with the St on page 9.
Bible in Australia: A Cultural History James’ Institute. The lecture will
was named the 2018 Australian be delivered by Professor Mark He has published widely in the
Christian Book of the Year. As Hill, QC (London). One of the area of ecclesiastical law, including
Meredith says, ‘from the outset unique features of Anglicanism is the leading textbook Ecclesiastical
of its career in Australia, the the seemingly paradoxical manner Law (now in its fourth edition), as
Bible has been a hotly contested, in which its component provinces well as English Canon Law, Religious
many-splendoured thing: a word are autonomous yet in communion Liberty and Human Rights, Religion and
read, wrestled with, preached one with another. Professor Hill Discrimination Law in the European
and tattooed, and believed to will explore if it is possible to frame Union, Religion and Law in the United
be everything from a resented principles of canon law drawn Kingdom and Great Christian Jurists in
imposition to the very Word from the common features of the English Law. He is currently working
of God.’ In this talk, Meredith local laws of each province. These on an edited volume, Christianity and
explores some of the surprising principles could in turn contribute Criminal Law: An Introduction.
to the self-understanding of
Anglican identity worldwide. The
lecture will consider how this topic
can prove a fruitful subject for study
as a form of applied ecclesiology, and
how it can bring vision and vitality
to the ecumenical endeavour.

Dr Meredith Lake The lecture is free to attend and
open to all. Bookings can be made
consequences of the arrival of the online at:
Bible in Australia for culture and ZGGJ or you can call the St James’
society. The talk is presented in Institute on 8227 1305 or email
St James’ Hall, Level 1, 169–171 [email protected]
Phillip Street, Sydney, on Sunday
17 February from 2:00pm to Professor Mark Hill In early March we are looking
3:30pm. Tickets are $30 adults, $25 forward to a visit to the Australian
concession (free for SJI subscribers). National Maritime Museum with
Copies of the book will be available Alex Gaffikin (whom readers might
for purchase. remember from her article last
year on the Focolare movement for
Meredith’s new radio programme Christian unity and the associated
Soul Search has recently premiered event at the St James’ Institute
on ABC Radio National and can with Christopher and Jane Evans).
be heard on Sunday evenings at On Sunday 3 March at 2:00pm,
6:00pm (repeated on Thursdays at Alex leads us on a special tour of
12 noon) or online at the Maritime Museum sharing
continued overleaf

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 35

st james’ institute update continued

stories about Australia’s spiritual 8227 1305 or email [email protected] The seminar is presented in the St
connections to the sea and about Copies of the book will James’ Hall on Sunday 17 March
Australia’s rich maritime history. be available from mid February from 2:00pm–4:00pm and is
Spaces on this tour are limited and from the Parish Office or from repeated over two consecutive
you are encouraged to book early group leaders. Thursday lunchtimes for those
to secure your place. If there is unable to attend at the weekend
sufficient demand, we will repeat Later in March the St James’ (Thursday 21 and 28 March from
this tour in April. Bookings are Institute presents ‘Hatch, Match 1:00pm–2:00pm). Tickets are $30
essential. and Dispatch: Occasional Services of adults, $25 concession, and free for
the Anglican Church’ with Associate SJI subscribers.
During Lent our study groups Professor Michael Horsburgh AM. Subscriptions for the annual
will be meeting to discuss the Anglican prayer books contain programme are on sale now. For
Archbishop of Canterbury’s Lent services that are used only when the $175 adults or $155 concession you
Book Reconciliation by Dr Muthuraj necessity arises: baptism, marriage can buy an annual subscription
Swamy. In the course of our and funeral services are the chief of which allows entry to each event
these, but there are others. What in the 2019 programme (with the
Spirituality and the Sea are these services about? How did exception of the Parish Retreat in
they come to their present form? September).
conversations we’ll be discussing Do they contain any surprises? In For further information about
impediments to reconciliation, conjunction with this seminar, these events, and others in the 2019
risking the self, humility and there will be a display of the Parish programme, please visit
self-criticism, radical openness to Registers dating back to 1824 and institute, or call 8227 1305 or email
the other, and peace with justice. a display of some archival material [email protected]
Reconciliation seeks to enable charting the history of some of these
Christians to engage confidently ‘occasional services’ at St James’. Who is this
in a ministry bequeathed to us mitred man?
by Christ himself. This new Michael Horsburgh is a long-
book issues a vibrant call to the standing parishioner of St James’. He
church to support and strengthen preaches and serves the liturgical
relationships amongst church and educational life of the parish
members; to cross borders to in many ways. A retired academic,
build connections with different he is a member of Australia’s
denominations, and to maintain Administrative Appeals Tribunal.
open attitudes towards our
neighbours from other religions and

Groups will meet for six weeks,
starting in the first week of Lent
(the week of 4 March). Groups will
meet in various locations and on
various days of the week. For a full
listing of times and venues, please
visit or call

PAGE 36 ST JAMES’ PARISH CONNECTIONS february/march 2019


If you thought you heard a In January, the Choir presented The first performance in the
collective sigh of relief in the early three grand orchestral masses, with Concert Series 2019 Encounters is
afternoon of Sunday 27 January Head of Music Warren Trevelyan- not until Saturday 6 April, so make
it may have been The Choir of Jones once more at the helm. At sure you have it in your diary, and
St James’ having just completed the first Mass, the congregation make the most of the chance during
their two busiest months of the enjoyed an unfamiliar but stunning February and March to subscribe to
year. Busy, but also extremely Baroque work by Francesco the whole concert series and save
rewarding. Less than a week after Cavalli, a student of Monteverdi. 20% of the total price. The series
the First Sunday of Advent and the For this we were joined once promises the chance to experience
Advent Procession with Carols, the again by Australian Baroque a wide variety of beautiful music
Choir presented its first Christmas Brass. The second Mass featured including two concerts with choir
concert of the year, ‘Angels beloved Anglican composer, and orchestra, and a visit from the
and Trumpets: A Renaissance Herbert Howells, but with an Choir of Trinity College, University
Christmas’, performing Praetorius’ unfamiliar work, An English Mass. of Melbourne.
Christmas Mass. The joyful music This was probably its Australian
belied the intense concentration premiere, and only the second The first concert ‘Captivity and
required by choir and orchestra to liturgical performance (the first Freedom’ features music of English
navigate a maze of scores. It was a being a 2011 performance in Kings composers William Byrd and Philip
pleasure to welcome John Foster College Chapel, Cambridge). This Moore and other music for Lent.
as Director, with his Australian challenging music was an intense The second concert ‘Encounters
Baroque Brass, for this concert. experience for the musicians, and with Mr Handel’ contains a rare
very satisfying in performance. treat: Handel’s pastoral ode
Only four days later, the Choir Many thanks to Owen Elsley L’Allegro, il Penseroso ed il Moderato.
presented an hour length a cappella for providing a lush orchestral The third concert ‘Encounters
concert at the Art Gallery of NSW, arrangement of the favourite with the past’ will contain music
as the final of their ‘Art After Hours’ Howells anthem Like as the hart, as of Tallis and Byrd, as well early
series for 2018. This Christmas well as two brand new orchestral twentieth century music inspired
concert, focussing on music of hymn arrangements. The ever- by the Renaissance music revival
continental Europe, was very well popular Joseph Haydn provided of that time. The fourth concert
received. Two days later the Choir the elegant setting for the final ‘A Marriage of England and
made their annual appearance at Mass. The service also included Spain’ brings together exquisite
the Union Club Christmas dinner, two Classical concerto movements Renaissance music from those two
joined by trumpeter Colin Grisdale, (from Haydn’s Trumpet Concerto countries. The beginning of the St
and accompanied by a visit from St and Czech composer Brixi’s Organ James’ bicentennial celebrations
Nicholas (he got in costume in our Concerto no. 2 in C), and Parry‘s will be marked by a grand
room, but we shall keep his identity grand work Hear my words, ye people. performance of Haydn’s Creation, in
a secret!). the fifth concert. Then the year will
As we begin February, make sure be rounded off with the sixth and
For our carols services and you have in your diaries the first final concert ‘Christmas Here and
Christmas services, the Choir Cantata service on Sunday 10 There’, with contrasting English
was treated to a guest director February. This will be a special and Australian music. For more
appearance by Michael Leighton event, with guest conductor Paul information, pick up a brochure or
Jones, formerly of Trinity College McCreesh (of Gabrieli Consort check out
Melbourne. He led the Choir fame), and a Cream Tea sponsored
through a varied repertoire by the Friends of Music at St James’. Alistair Nelson is Organist at St James’.
which included a number of St The text’s core message is to be
James’ premieres. These included content with one’s lot and trust in
two of his own works, music of God. Musically this is expressed
Peter Campbell (Trinity College through a tight-knit choral fugue,
Melbourne), Richard Knight (UK), two serious arias, and two chorale
and our own Brooke Shelley and verses, all accompanied by strings.
Owen Elsley.

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 37

[email protected] james’ in february/march

choral music

The Choir of St James’ continues to offer inspiring choral music of the highest standards. Here is its music list for
the next two months.


11:00am – CHORAL EUCHARIST 6:15pm – CHORAL EVENSONG (lower voices)
Sung by the St James’ Singers Responses: Nelson
Mass setting: Webster – Missa Dorica Canticles: Wood in G
Motet: Willocks – Love divine Anthem: Morley – Let my complaint


Responses: Smith Mass setting: Harwood in A-flat
Canticles: Stanford in C Motet: Guerrero – Gloria et honore
Anthem: Amner – Come, let’s rejoice
Introit: Bruckner – Locus iste Mass setting: Palestrina – Missa Emendemus in Melius
Mass setting: Palestrina – Missa Papae Marcelli Psalm: Allegri – Miserere
Motet: Lobo – O quam suavis est Motet: Gibbons – O Lord, in thy wrath

Cantata: JS Bach – BWV 144: ‘Nimm, was dein ist, und gehe hin’
WEDNESDAY 13 FEBRUARY Mass setting: Palestrina – Missa Emendemus in melius
Motet: Purcell – Remember not, Lord, my offences
Sung by the Scholars of St Mary’s Cathedral WEDNESDAY 13 MARCH
Responses: Plainsong
Canticles: Vecchi – Magnificat octavi toni 6:15pm – CHORAL EVENSONG
Responses: Morley
Andreas – Nunc dimittis septimi toni Canticles: Sumsion in G
Anthem: Fauré – Cantique de Jean Racine Anthem: Howells – O pray for the peace of Jerusalem


Mass setting: Ives – Missa brevis Mass setting: Walton – Missa brevis
Motet: Stanford – Beati quorum via Motet: Byrd – Civitas sancti tui


6:15pm – CHORAL EVENSONG (upper voices) 6:15pm – CHORAL EVENSONG (upper voices)
Responses: Archer Responses: plainsong
Canticles: Moore – Canterbury Service Canticles: di Lasso – Magnificat quarti toni ‘Anchor che col
Anthem: Hurford – Litany to the Holy Spirit partire’ (arr. Nelson)
Anthem: Pergolesi – Stabat mater dolorosa
Mass setting: Howells – Missa Aedis Christi 11:00am – CHORAL EUCHARIST
Motet: Croce – O sacrum convivium Mass setting: Palestrina – Missa Aeterna Christi munera
Motet: Palestrina – Sicut cervus
Responses: Jackson
Canticles: Sumsion in G
Anthem: Howells – Behold, O God our defender

PAGE 38 ST JAMES’ PARISH CONNECTIONS february/march 2019

[email protected] james’ in february/march


6:15pm – CHORAL EVENSONG (lower voices) 11:00am – CHORAL EUCHARIST
Responses: plainsong Mass setting: Vaughan Williams – Mass in G minor
Canticles: Tallis – Short service Motet: Moore – Morning Prayer
Anthem: di Lasso – Ave maris stella
Responses: Radcliffe
Canticles: Gray in F minor
Anthem: Moore – Evening Prayer


Experience the peaceful atmosphere of Sydney’s oldest church as it is filled with music every Wednesday lunchtime
between 1:15pm and 1:45pm. A suggested donation of $5 helps us to cover the cost of putting on the concerts.
Concertgoers can present their programmes at Jardin St James’ to receive a 15% discount between 1:45pm and 3:30pm.

6 February 6 March
NSW Police Band SSO Chamber Players

13 February 13 March
Alicia Crossley – recorder Paul Cheung – piano

20 February 20 March
Spina & Benignetti Piano Duo TBA

27 February 27 March
Paul Cheung – piano Titus Grenyer – organ

Bach Cantata Series BWV 144

Music at St James’ presents a series of Free Admission
Cantatas performed in a liturgical setting

Take what is yours, and go away
Nimm, was dein ist, und gehe hin

4:00pm, Sunday 10 February

St James’ Church, King Street, Sydney
The Choir of St James’ with [email protected] James’

Directed by Paul McCreesh

Cream Tea in the Crypt, sponsored by The Friends of Music at St James’, follows the service

february/march 2019 ST JAMES’ PARISH CONNECTIONS PAGE 39


H a yll ar M u si c T o ur s h a s pl a n n e d a t w o- w e e k t o ur t o S p ai n fr o m 2 8 A pril u ntil 11 M a y 2 0 2 0.
T h e t o ur will i n cl u d e c o n c ert s b y T h e C h oir of St J a m e s’, i nf or m ati v e St J a m e s’ I n stit ut e t al k s a s w ell a s t h e

o p p ort u nit y t o e x pl or e t h e b e a utif ul t o w n s a n d i nt er e sti n g a n d v ari e d l a n d s c a p e s o n C a mi n o Fr a n c e s.
Gr o u p l e a d er s will b e T h e R e v’ d A n dr e w S e m p ell, W arr e n Tr e v el y a n- J o n e s, a n d C hri st o p h er W at er h o u s e.

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H a yll ar M u si c T o ur s cr aft s t h e fi n e st s m all- gr o u p m u si c a n d c ult ur al t o ur s ar o u n d t h e w orl d.

P A g E 40 S T JW A Wm EW.S’ HP AA RYI LS LH AC RO N MN UE CSITI CO TN SO U R S. C O Mf E b R u A R y/ m A R C H 2 0 1 9

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