From the Vicarage                                                                                                              September 2020

As Government restrictions to combat the spread of COVID-19 continue to impact on our churches and communities, I would like to extend my sincere thanks to everyone for all you are doing as members of the Church during these challenging times. It is very encouraging to know of many acts of care, concern, and support for one other and for our communities at this time.

We continue to review our patterns of worship and private prayer in all our four churches, and to follow Diocesan guidelines and update our risk assessments, as best we can, to be COVID secure. Alongside this, I have been working with our schools to see how best we can maintain a strong presence in the months that lie ahead. Whilst it has been possible for me to record video messages for our schools since March, new ways of maintaining collective worship and pastoral care at St.Peter’s and St.Rumon’s, and of providing Chaplaincy at Mount Kelly, will be tried this month as the schools seek to re-open fully. Also, conversations with the Town Council regarding Remembrance Day and other community events/services remain on-going as much uncertainty remains about what may, or may not be, possible later this year.

Since March a tremendous amount of hard work involving TEAM & ZOOM meetings, at a parish, deanery, and diocesan level, has been taking place, often behind the scenes, to address the issues presented by COVID-19, and I thank all those involved. I would also like to thank our Standing Committee, Finance Committee, and all our Parochial Council Councils for embracing new ways of working to deal with the challenges we are facing.

New Priests, Deacons and Lay Workers

During September a number of new priests and deacons are being ordained in the diocese. It is always very exciting and humbling to be involved with ordinations when those who have been exploring, and sometimes struggling with their sense of vocation for many years, take an important step on the journey of discipleship. It is also hugely encouraging to see new ministry emerge alongside existing ministry. As Rosie Illingworth and Hazel Butland are ordained deacons to serve in our benefice we should all be encouraged to take this opportunity to consider what our calling might be.

We also welcome Fiona Lang who begins her part-time post as our “Children and Family Worker” this month, and in October, Liz Bastin who will be joining us as a licensed Reader. Fiona’s role is to reach out to the new families that will come into the parish area as a result of the current housing developments in Tavistock. By supporting and strengthening current initiatives for children and families at St Eustachius’ Church, Fiona will seek to identify new mission and faith opportunities with this age group and help develop new worship for young people and families.

We are, of course, all disciples and the exploration, discovery, and nurturing of new gifts and abilities to further God’s work is something that we can all celebrate and rejoice in.  It’s not always clear or obvious how we can best exercise and enable our own ministry, however, as we have seen over the last few months, each of us has a ministry and a calling to offer from God. It is very encouraging to see so much being done and so many being ordained in our Diocese this year, and to welcome new ministries in our midst. It is a real sign of hope for the future.

I pray that all we seek to do in God’s name will blossom and flourish.

Please continue to stay safe and well.

With my love and prayers.

Chris Hardwick

From the Vicarage

The Transfiguration

On the 6th August, the Church celebrates the feast of the Transfiguration. It is a hugely mysterious event recorded in the New Testament. But what is its significance? St.Mark, Chapter 9:2-10 is set within a narrative sequence beginning at  Caesarea Philippi where Peter declares Jesus to be the Messiah, and which ends with Jesus’ prediction of his Passion and the journey to Jerusalem (Mk10.52). The story of the “Transfiguration” as it is known follows Jesus’ earlier prediction, recorded by Mark, about the kingdom of God coming in power. By placing it here the evangelist links the events at Caesarea Philippi and the Transfiguration with the resurrection.

Mark would most probably  have been writing in Rome between AD65-70 at a time of religious persecution of Jewish and Gentile Christians and, when Christian apologetics sought to explain Jesus’ suffering, death and rejection. Throughout his Gospel he constantly  seeks to work out a theme of the “messianic secret”, that is, that the revelation of God’s reign has begun in Jesus, but remains hidden until the final act of revelation on the Cross. An important emphasis in his writing is Jesus’ Passion. The resurrection is proclaimed only once, by the women’s discovery of the empty tomb (Mk 16.1-8) and the words “He has risen, he is not here” (Mk 16.6). Most notably, Mark makes three predictions of Jesus’ passion  (Mk 8.31, Mk 9.31 and Mk 10.33f) each of which alludes to the resurrection by stating “……after three days he will rise”. It is within this context that the Transfiguration is recorded to show the significance of Jesus’ passion and resurrection.

Fact or Theological Symbolism?

An important question is whether or not the Transfiguration has a factual basis or whether, it represents theological symbolism. So what can we learn from the passage itself? Well, Mark begins  “After six days”. This itself is unusual. Mark rarely gives precise detail of time and this may be part of the symbolism or, conversely, a note to establish the Transfiguration as an historical event. Luke, for example, begins his account “After about eight days” (Lk 9.28). It is interesting to note that the opening is reminiscent of Exodus  24.13-16 when God revealed himself to Moses: “The Glory of the Lord settled on Mount Sinai and the cloud covered it six days” and this has led some Biblical commentators to suggest that, for Mark, the Transfiguration may have eschatological significance. Peter’s wish to build three dwellings (or “tents”) could be closely associated with the Jewish Feast of Tabernacles, commemorating the time in the wilderness which had acquired eschatological significance in contemporary Judaism, that is, the looking forward to a new age, the hope that God would once more lead his people towards the promised land – in other words, the final realization of God’s Kingdom here on earth.  What is clear is that the passage is a crucial turning point for Mark. In his Gospel, it brings to an end Jesus’ Galilean ministry and, having established that Jesus is the Son of God, looks forward to the resurrection and the coming of the Kingdom.

Another explanation of the Transfiguration is that it could be a vision to Peter which gives insight into Jesus’ role. Several features of the account support this argument. In Biblical writing  “the mountain” is often used as a symbol of divine revelation, and it is a common setting for theophanies. The time period of six days, apart from its association with the Exodus story (Ex24.13-16), corresponds to the time spent by the priest in the Temple before the day of Atonement to purify himself; possibly therefore, this signifies a time of preparation for divine revelation. The “coming on a cloud” was also a recognised means of describing God’s presence (see for example, Ex16.10). The divine voice which Mark records is similar to that at Jesus’ Baptism “and a voice came from Heaven” (Mk 1.11). And so Mark, by inserting the story after Peter’s confession, may be describing Peter’s spiritual experience, that time when, perhaps, he saw Jesus in a new light or, in the terms of the Transfiguration, in new “Glory”.

The events which Mark records at Caesarea Philippi, and the Transfiguration, inevitably point to Jerusalem, where the Son of Man must go to face his final conflict and win his greatest glory.  They show the relationship between Jesus as the Son of Man, and, as the Son of God. Mark’s use of the term  “transfigured”  (from the Greek “metamorphothe”) suggests the form of Jesus was changed, as evidenced by his shining face and dazzling white clothes – Jesus is in splendour, glorified with Moses and Elijah, and identified by a voice from Heaven as God’s beloved Son. The belief that “glory” was almost infectious and could extend even to clothes was common at the time (see 1 Enoch 62.15-16); Luke also specifically mentions “they saw his glory” (Lk 9.32) and significantly, Peter, James and John, the same disciples who will be with Jesus at Gethsemane (Mk 14.33) are witnesses.

Using the Exodus story, Mark shows that the old covenant of Moses had passed away, Jesus is the new covenant. This teaching emphasises Mk 14.17-25: the first covenant was made through the blood of animals, the new covenant can be brought in only through the death of Jesus on the Cross. The passage also gives a glimpse of Jesus’ Messiahship, a glimpse of his future glory, the final state of Lordship to come through the resurrection.

The role of Moses and Elijah is important. The Old Testament depicts an account of the death of both these characters, they were each “taken up” in mysterious circumstances and, after suffering. It was widely believed that various Old Testament figures would appear at the end of this world and play a part in the events leading to it. Traditionally, they have been held to represent the “Law and Prophets” (Rev 11.3) which witness to Jesus. Mark may have seen the Transfiguration as a disclosure of God’s eschatological purpose.

The Transfiguration shows Jesus as the Son of Man and, the Son of God who inaugurates the kingdom of God and the new covenant relationship between God and his people. Whether it is an attempt to interpret an historical event is impossible to say.  Mark portrays an eschatological message by using a recognisable genre and symbolism. Jesus is the Messiah because he must suffer but the Transfiguration portrays the glory which is beyond the suffering. It confirms the truth about Jesus, that above all, he is God, and that in him, God comes among us not only to share our humanity, but to be transfigured with it by giving up his life, sacrificially, for our salvation. In the Transfiguration it is this truth which is revealed to us.

Christopher Hardwick

FACE COVERINGS FOR CHURCH

Dear Brothers and Sisters in Christ

On Thursday afternoon the Church of England published new guidance strongly advising clergy and their congregations to wear face coverings when attending church services.

You will have seen in the news that there have been a number of recent coronavirus spikes in England which have led to local lockdowns. It is these which have prompted the Government’s new guidance for places of worship, in tandem with face coverings being mandatory in shops from today.

I fully appreciate that this change has come at extremely short notice and so I am writing today to let you know this new expectation for those attending public worship. I encourage you to do all you can to help our churches to set an example of good practice for others by following this guidance.

Face coverings are a means of protecting others if (unbeknown to us) we are carrying the virus, and wearing them is an act of loving Christian service to our neighbour. They are also a way of helping people to return to public worship in church with a greater sense of safety, alongside all the other safeguards we have put in place.

I am advised that the guidance will remain in place for as long as the Government advises.

With God’s blessing

Christopher Hardwick
Vicar

Friday, 24th July 2020

From the Vicarage
 
Doubting Thomas

On the 3rd of July the Church remembers St.Thomas the Apostle, the older date was December 21st and still is in the Prayer Book Calendar, but calendar now follows the reforms of the Vatican Council which were intended to give the story of Thomas more prominence by avoiding the “congested” Christmas season. The Greek churches observe the festival on the Sunday after Easter and another old date is the 6th October.

Thomas is often called  “Doubting Thomas”, the man who doubted that Jesus, who had died on the Cross on Good Friday, was alive again on Easter Sunday. It was Thomas who interrupted Jesus at the Last Supper when he said: “We don’t know where you are going; so how can we know ‘the Way’?” Thomas demanded proof if he was to believe. But he wasn’t alone in finding the truth of the Resurrection difficult to accept. The women who hurried back from the empty tomb on the first Easter morning were not believed by the apostles. And Peter, who did go to the tomb, and found it empty, “went home wondering what had happened”.

I believe we can draw great encouragement from Thomas. Thomas was open and honest about his doubts. He was a disciple before and after his questions. He is remembered as a “Saint” not because his questions where contrary to his belief but because they were an honest part of it. Even though he asked the question “How can we know the way?” he continued to follow it, determined to learn more.

Honest Questions

Thomas was an open and honest human being, he was also a loyal and trustworthy follower – he didn’t deny Jesus as Peter did, he didn’t betray him as Judas did. In fact, the honest courage of Thomas opened the way for others to see that faith should not be blind or timid. He asked questions, not to stir things up, but because they were on his mind and in his heart.

“Blessed are those who have not seen, and yet believe” (John 20.19)

And so, this month, we remember Thomas, the Saint who believed, and who asked questions about his faith. Whatever questions are on your mind or in your heart, God wants to hear from you.

Almighty and eternal God,
who, for the firmer foundation of our faith,
allowed your holy apostle Thomas
to doubt the resurrection of your Son
till word and sight convinced him:
grant to us, who have not seen, that we may also believe
and so confess Christ as our Lord and our God;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.

With my love and prayers

Chris Hardwick