The Church of St. John The Evangelist

The Evangelist
for parishioners and friends of
Michaelmas 2012 : Vol. XI, No. 3
The Church of Saint John the Evangelist
Dear Parishioners and friends:
It has been a very warm, hot and dry summer.
Some of you will have thought it was ideal weather
and others, like me, can’t wait for the coming of the
first frost. By the time you read this, the American
elections will be in full swing and the campaign in
Quebec will have been over for a month or more.
What we will be left with as a result will be interesting to see. The aftermath of all the summer’s
excitement and drama will be with us for a while.
The Feast of St Michael and All Angels, September 29th, has become the starting point of the autumn season at St John’s when Parish life gets back
into the swing of things. This year we will use the
occasion to commemorate the 350th anniversary
of the 1662 Book of Common Prayer. This was
the Liturgy Fr Wood would have used. The First
Canadian Prayer Book was the 1918 version and
the current 1959 Prayer Book was authorized for
use on the first Sunday of Advent 1962. These versions of the Prayer book have profoundly shaped
the spirituality of St John’s and while we may have
never strictly used them as others did and always
with a Catholic intent and ceremony, their form and
shape bound us to a worldwide Anglican ethos of
prayer and worship.
It is perhaps both sobering and reassuring to
think of how many political, economic and social
changes different versions of the Prayer Book have
seen. Yet through wars, tribulations, in sickness
and in health, in poverty and in wealth, generations
of Anglicans have been strengthened and comforted
by its words and cadences. Even many who never
set foot inside an Anglican church were affected by
“Cranmer’s English” as the English translations of
Montreal, Quebec
many liturgies from other traditions and languages
used the inspiration of the Prayer Book in their early adaptations. We have been given a rich resource
in our Prayer Book tradition, let us rejoice in it.
O God, Who through the witness and ministry of the
faithful in the days of old hast given unto us a marvellous tradition of faith and worship in our Book of Common Prayer and has spread the fame of it throughout
the world, we pray Thee that we may ever be thankful to Thee for the same and wholly walk in the light
thereof until all nations shall worship and serve Thee,
through Jesus Christ our Lord. Amen.
was shocked to find freehold on the pews. I
discovered this when I was requested to go to the
back of the church.
Celebrating 350 Years of the Book of
Common Prayer (1662)
by Fr Ezra Pickup
Until coming to live and study in Montreal in the
early 1950s I had never run into the Book of Common Prayer, 1662, nor did I imagine that such a book
from the past, with slight modifications, would still
be widely used in Canada and in much of the Anglican Communion.
The American Book of Common Prayer (1928)
was what I had experienced, albeit following the
usage of the American Missal for Mass. I realized
that the Prayer Book provided a complete manual for
daily Christian life.
Of course, I had heard about the BCP 1662 and
knew that the colonists had used it. I was aware that
the American Eucharistic Canon followed the usage
of the Scottish Episcopal Church, from which our
first Bishop Samuel Seabury received Consecration.
Most parishes had Mattins as the principal act
of worship on all Sundays in the month except
the first, when Holy Communion was celebrated.
Somehow during the few times that a friend
and I attended Sunday worship at the Cathedral,
we came to the notice of Dean Dowker, who
persuaded us to conduct Mattins and Evensong
in the chapel, weekdays and Saturdays. We were
licensed to the Parish of Montreal by the Lord
Bishop.
However, my real spiritual home in Montreal
was St John the Evangelist and it has remained
so. St John’s had no freehold on pews because it
had chairs. Like the rest of the churches, it used
the Canadian version of 1662.
Solemn Mass was the principal service on
Sundays. There were a few changes: the priest
continued after the Words of Institution with the
Prayer of Oblation, and (if my memory serves
me right) with the Lord’s Prayer and Prayer of
By the time I was born, the Episcopal Church
was using the 1928 edition, the fourth edition of the
American Book of Common Prayer.
In Montreal I visited the downtown parishes and
(continued p. 4)
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- Drew Graham-Smith
Regular Services at St John’s:
SUNDAYS
Low Mass: 8:30 a.m. Mattins: 9:45 a.m. High Mass: 10:30 a.m.
Guido Reni’s Michael tramples Satan (in Santa Maria
della Concezione Church, Rome, 1636). A mosaic of
the same painting decorates St. Michael’s Altar in St.
Peter’s Basilica
WEEKDAYS
Monday, Tuesday, Thursday, Friday: 5:45 p.m. / Wednesdays: 7:30 & 9:30 a.m. / Saturdays: noon
2
The Celebration of Holy Communion According to the 1662 rite
of the Book of Common Prayer in Fr Wood’s time
by Peter Harper
I have attempted to reconstruct the order of
service and the accompanying ritual, based on
archival research. What follows reflects the usage
during the period 1899-1909.
fertory Hymn. The collection was received and
brought up to the altar by the Deacon. The preparation of the elements followed. After the Prayer for
the Whole State of Christ’s Church Militant Here in
Earth, the Deacon read the Invitation; the Confession and Absolution and the Comfortable Words
followed.
The choir processed from the West end of the
church. On Feast Days there was a processional
hymn.
Then came the Sursum corda (“Lift up your
hearts”), the Sanctus and Benedictus being sung by
the choir. The Prayer of Humble Access was said
prior to the Prayer of Consecration which in the
1662 rite ended with the Words of Institution. The
paten and the chalice were elevated. The choir sang
the Agnus Dei.
During the Introit Hymn the sanctuary party
entered from the sacristy: crucifer, two acolytes,
two servers, and the celebrant. The Priest and the
Deacon wore the traditional eucharistic vestments;
the others were in cassocks with cottas or albs.
Generally there was a Deacon and only occasionally a Subdeacon who always was a priest. They
probably wore birettas.
During the communion there were a number of
communion hymns, especially
Verbum supernum (EH #330). On
festivals such as Christmas and
Easter when there was a large
number of communicants, there
might be as many as ten hymns
sung during the service but normally there were five. In 1908 St
John’s adopted the 1904 revised
edition of Hymns Ancient and
Modern. The use of The English
Hymnal which we still use dates
from 1922.
After bowing at the foot of the
altar, the Priest and the Deacon
went up to the altar, the servers
to their steps, the acolytes to the
sedilla and the crucifer to the
stalls.
The service was said, not intoned as had been the case earlier.
The Priest, facing eastward, said
the Lord’s Prayer and the Collect
for Purity. The recitation of the
Ten Commandments followed,
with the expanded Kyries, sung by the choir. The
Collect for the King or Queen was followed by the
Collect of the Day. Then the Priest or the Deacon
read the Epistle from the south end, with a server
holding the book before him. This was followed by
the Gradual Hymn. The priest then turned toward
the people and read or intoned the Gospel of the
day from the north end, the book being held before
him by a server. The crucifer and acolytes stood
before him on the footpace. The choir then sang the
Nicene Creed and the sermon followed.
After the sermon the offertory sentences were
read. The collection was taken up during the Of-
[Ed. Note: A detailed description of the music can
be found in the author’s printed series “ Father
Wood and his Times” #55.]
After the Communion the Priest and the people
recited the Lord’s Prayer; the Priest read one of
the two post-communion prayers. The choir sang
the Gloria in excelsis. The service ended with the
Blessing. During the final hymn the ablutions were
performed. The sanctuary party left in the order
they entered, followed by the choir.
3
(Holy Communion in 1662 - continued page 4)
the colonized peoples in their own languages. It became ubiquitous and took on a life of its own. Despite its obvious shortcomings, it helped to spread
the Gospel. Spiritually it has nourished hundreds of
millions people for three and a half centuries. Vive
The Book of Common Prayer, 1662! ❖
(Celebrating 350 years - cont’d from p. 2)
Humble Access. We sang the Gloria in Excelsis at
the end - with its built-in Agnus Dei. I served at
daily Mass as scheduled, and always received communion, fasting, at one of the early Masses. I also
sang in the Choir at the Solemn Mass.
You may wonder why I have gone into detailed
reminiscences of my encounter with the 1662 BCP.
I have done so because at the time hardly anyone
could conceive of a radical departure from that liturgical work that had endured nearly three hundred
years. Few could imagine that the revision of the
Canadian Book of Common Prayer in 1959/1962
was to be the last adaptation of 1662. Yet when The
Book of Common Prayer was published in 1662 by
Royal Decree, few then expected it to endure for
long. The editions of 1549, 1552, 1559 were issued
when the monarch was still considered to rule by
divine right. There had been minor revisions in
1604, following the death of Elizabeth, and again, I
believe, a Scottish edition in 1637. These reflected
the changing political landscape: the ascendency
of the Puritans, the long Parliament, the two
civil wars, the abolition of The Book of Common
Prayer, (replaced by the Directory of Worship), the
execution of Archbishop Laud, the trial and execution of King Charles I, and the Lord Protectorate of
Oliver Cromwell. Then came the Restoration with
Charles II as constitutional monarch and William
Juxon as Archbishop of Canterbury. The Lord
Chancellor Earl of Clarendon proposed a review of
The Book of Common Prayer. This led to the Savoy Conference in 1661 with the catholic liturgical
scholar John Cosin, Bishop of Durham, along with
other Bishops, and Presbyterian representatives
who wrote 96 Exceptions that reflected a Genevan
form of worship. Only sixteen were accepted by the
Bishops, the most important being the Authorized
Version for the Epistles and Gospels. The result
was The Book of Common Prayer promulgated in
1662.
(Holy Communion in 1662 - cont’d from p. 3)
There are several important differences between
today’s Mass and that of Fr Wood’s time. These
included: No Propers -- Introit, Gradual, Offertory,
Communion or Post-Communion.
The settings of the Communion Service were
mainly by Victorian composers. Palestrina, Merbecke and Missa de Angelis were used on occasion.
Some of these settings were complex and lengthy.
At Easter and other high services there were orchestral settings, even for Merbecke and the Missa
de Angelis. It should be noted that the choir numbered 75 in the 1880s, larger on special occasions,
but in this period perhaps 40 to 50.
There were no motets. The people sang only the
hymns. There was no procession with the Gospel,
Incense was not used.
The service was longer than it is today, lasting
two hours, from 11 a.m. and 1 p.m.
This year we are going to have again the 1662
rite for the Feast of St. Michael and All Angels
(September 29), together with some of the music
that was used in Fr Wood’s time. This will offer a
unique opportunity to reconnect with our liturgical
past and at the same time to celebrate the version
of The Book of Common Prayer that perhaps more
than any other, with the exception of the Elizabethan Book of Common Prayer (1559), has helped
shape the English language and form the spirituality of the English-speaking world. ❖
(Janet Best photographed the St Swithin’s Prayer Book
1662 rite (see p. 3) located in the display case at St
John’s.)
England was then becoming a global power and
the 1662 Prayer Book accompanied its expansion.
Not only the colonizers and traders used it, but also
�
4
HOMILY FOR THE FEAST OF THE
ASSUMPTION OF THE BVM
because the refusal to call Mary Theotokos was a
refusal to call Jesus God.
Fr Keith Schmidt
The Assumption is scandalous to many not
because of Mary, but because of Jesus. It is scandalous that Jesus could have risen from the dead.
Surely, somebody must have made it up!
Wine is truly pleasant to drink, and bread to eat.
The one rejoices, the other strengthens the heart
... But what is sweeter than the Mother of my
God? She has taken my mind captive, and held
my tongue in bondage. I think of her by day and
night. She, the Mother of the Word, supplies my
words... We keep today the feast of
her blessed and divine transit from
this world.
These were the words of St John
of Damascus on today’s solemnity,
written in the 8th century. He gives
expression to the thoughts of countless Christians through the ages who
have received with joy the story of
Mary’s assumption into heaven. Not
everyone, of course, feels this way.
Some argue against the Assumption because of its absence in Scripture but neither again is anything
said against it in Scripture.
Christians in both East and West
have almost universally held it true
that Our Lady’s body was brought
up to heaven after the course of her life had finished on earth.
There is no tradition of Marian relics. So the
tradition doesn’t just arise out of thin air.
But surely somebody made it up!
Why is it that so many people today—many of
whom would even identify themselves as Catholic
Christians—have trouble with the Assumption?
I think that in the end the problem is not so much
with Mary as it is with Jesus. Disputes over Mary
are usually disputes over Jesus. It has ever been
so. The great Council of Ephesus in the early 5th
century confirmed that Mary was to be called Theotokos - God-bearer, Mother of God.
The fathers of the Council did not do so because
they thought that Mary in herself deserved a new
title. No, they insisted that Mary is Theotokos
Happy 100th Birthday, Ada Potter
The reason that many pick on Mary is not
because her Assumption is any more miraculous,
but because we have so domesticated the Resurrection of Jesus that it seems perfectly
normal, the sort of thing that can be
brought up over dinner with only
moderate amounts of discomfort.
But then we get Mary. With Mary
there is always the reminder that
Christ is not simply a wonderful,
universal principle, a teacher of
good works.
In Harry Potter books, there are
people who can see and use magic,
and people who can’t. The ones
who can’t are called muggles.
The weird thing is that muggles
actually do see magic all the time,
it’s just that they convince themselves that they don’t. For a lot of
people the Resurrection and the Assumption are
like that, things that you see right in front of you
and then look the other way.
It’s one thing for God to rise from the dead, but
what business does this normal woman have doing
it? It really calls into question the respectability of
the whole thing. This is going a bit far, they will
say. Surely somebody must have made it up!
Of course, it may be that you don’t need any
convincing that Mary is worthy of our devotion, or
that the dogma of her Assumption is true. Yet the
scandal that these doctrines present to the world,
and even to many of our fellow Anglicans, should
help us to understand what they mean for us, and
why they matter.
5
(Centenary Celebration - continued page 10)
6
In 1960, the first (1959) version of the present
Canadian Prayer Book (1962) was adopted and this
gave us our present order of service. The next rector, Fr Busing, following strictly the new Canadian
Book returned the Gloria to the end of the Mass; Fr
Slattery put it back to the beginning where it has
remained. That is why our present rite is sometimes
referred to as the Hertzler-Slattery use. ❖
A BRIEF HISTORY OF THE 1662 BOOK
OF COMMON PRAYER AT ST. JOHN’S
AFTER FR WOOD’S TIME
Photos taken by Janet
Best during a Celebration
Dinner held at St John’s on
August 12 for Ada’s 100th
Birthday.
by Peter Harper
The 1662 Book adopted throughout Fr. Wood's
time continued to be used in the same manner
through the rectorship of Mr French (1909-1917)
and the early years of that of Fr Davison. The
Canadian Prayer Book of 1918 was never used at
St. John's. The reforms expected from the 1927-28
Deposited Book never materialised after the book
was rejected by the British Parliament.
Wonderful food arranged
by Sheila Garner, accompanied by harpist Hannah
Roberts Brockow, and a
huge turnout of Ada’s fans
who gathered to wish her
the very best in the years
to come.
The Feast of Saint Michael
(Michaelmas)
“Old Michaelmas Day”
In 1930, Fr Davison introduced "St Hugh's
Prayer Book." This was a small missal containing
a large number of Catholic extra-liturgical prayers
and devotions, but it resulted in a few important
changes (as optional alternatives) in the Communion Service, the main ones being the Summary
of the Law or even the threefold/ninefold Kyrie
Eleison instead of the Ten Commandments and
also prayers for the dead in the Intercession. It also
allowed the Prayer of Oblation to follow immediately after the Consecration.
Going back to pre-1752 when the calendar was
reformed, “Old Michaelmas Day” (aka “Devil
Spits Day”) fell on October 11. According to an
old legend, blackberries should not be picked after
this date because, so folklore goes, Satan was
banished from Heaven on this day and fell into a
blackberry bush and cursed the brambles as he fell
into them. In Yorkshire, it is said that the devil had
spat on them. This old legend is well known in all
parts of the United Kingdom, even as far north as
the Orkney Islands. In Cornwall, a similar legend
prevails, and the saying goes that the devil urinated
on them.
A roasted goose is traditional on this day, along
with St Michael’s Bannock. (recipe on page 10) ❖
In 1938, the parish started using the much more
conservative Welsh "Church-people's Prayer Book"
which essentially maintained the old 1662 order,
though it allowed the Summary of the Law.
It is therefore not clear how many changes were
implemented during Fr Davison’s time, but there
were some; visitors were handed a card giving the
order of service. When Fr Hertzler arrived in 1951,
the order of service at Mass was still the old one.
There were four hymns (Procession and/or Introit,
Offertory, Communion and Post-Communion); a
psalm was sung as a gradual.
The Michaelmas Daisies, among dede weeds,
Bloom for St Michael's valorous deeds.
And seems the last of flowers that stood,
Till the feast of St Simon and St Jude.
During his term of office, Fr Hertzler introduced
the Propers (Introit, Gradual...) from the English
Hymnal. He moved the Prayer of Oblation to just
after the Consecration. In 1958 he transferred the
Gloria to the beginning of the service.
7
8
Review of two Outstanding Quebec
films, “Camion” and “Le Vendeur”
by William Converse
Camion is a drama about a veteran truck
driver, Germain Racine (Julien Poulin), involved
in a head-on collision with a car driven by an
American woman from Maine, who survives
the impact but later dies in hospital. Germain is
distraught by the accident and becomes severely
depressed. He lives alone. We are not told what
has happened to his wife. She is simply absent.
His two sons, Samuel (Patrice Dubois) and Alain
(Stéphane Breton), return to the family home to
give their father badly needed emotional support.
(Film reviews - cont’d from p. 9)
(Homily for the BVM - cont’d from p. 5)
The photography captures the natural beauty of
the region, with its forests, lakes and rivers. The autumn landscape complements the mood of the film
as does the soundtrack with songs by Robin-Joël,
Viviane Audet and Eric West-Millette.
Camion, Le Vendeur opens with the scene of the accident; it is only later that we discover the identity
of the victims.
Mary is always there to remind us that Jesus
wasn’t just an idea but a man born of her flesh. It
is fitting, therefore, that she continue being there
every step of the way as a very insistent reminder:
this isn’t just some God thing, this concerns us.
Jesus’ resurrection isn’t just about Jesus, it is about
his Church, about you and me.
Rafaël Ouellet is the director as well as the
scenarist. Camion won two prizes at the prestigious European film festival, Karlovy Vary in the
Czech Republic: Ouellet for best director as well
as the Ecumenical Prize. Odile Tremblay reviewed
the film for Le Devoir (samedi, 18 août 2012),
under the title “Trois homes en quête de sens.”
She described Camion as Ouellet’s most accomplished film. His earlier films are Le cèdre penché,
Derrière-moi and New Denmark. Brendan Kelly
in The Gazette (Friday, August 17, 2012) predicted
that Julien Poulin will win the Jutra Award for best
actor for his outstanding performance as Germain.
Sam and Alain help their father cord wood.
Alain sets about repairing the damaged truck,
even though Germain decides to stop hauling
wood for a living and retire. The boys go hunting with their father. During the trip there is a
dramatic standoff with another hunter. Despite
this encounter, the excursion proves a success.
Germain recovers his interest in life and discovers a new career.
Camion opened in Montreal on August 17. I
saw it in the French original at Excentris. Length:
1 hour and 34 minutes.
Camion invites comparison in theme and mood
with another excellent Quebec film, Le Vendeur
(The Salesman) (2011) which chronicles the impact
on the lives of the citizens of a small town in the
Lac St. Jean region of the temporary closure of its
sole industry due to a prolonged strike at the local
pulp-and-paper mill. Marcel Lévesque (Gilbert
Sicotte) plays the role of a veteran, award-winning
super-salesman at the local car dealership.
This is a story about male bonding: the close
ties between the two brothers who have very
different personalities as well as their complex
relationship with their father. The film has its
tense moments, but there are also more relaxed
intervals, a game of billiards with an old acquaintance, videogames played at home, encounters
with old friends and acquaintances, including
Sam’s former girlfriend, now married with two
children. These chance meetings are occasions
for the humour in the film. There are also some
moving moments, like Germain’s encounter at
the church where he goes to pay his respects to
the accident victim.
Camion portrays the lives of very ordinary
people, living in a small community Dégelis, in
the Bas-Saint-Laurent. Samuel lives and works
as a cleaner in an office tower, presumably here
in Montreal; Alain is an aspiring song writer and
poet who lives in a cheap motel in St. John, N.B.,
where he spends his time chatting up women in
the bar. Both men clearly bear psychological scars.
Roughly the same age as Germain, Marcel
refuses to retire. Though devoted to his unmarried
daughter (Maryse) (Nathalie Cavezzali) and his
grandson Antoine (Jérémy Tessier), his real love
is his job and satisfying his customers, including
François Paradis (Jean-François Boudreau) whom
he finally convinces to buy a pick-up truck that
he knows François cannot afford. Then tragedy
strikes. Marcel’s daughter and grandson are killed
in a car accident returning from Quebec City where
she had gone on business for her father. Like
9
(Film reviews - continued page 10)
Both Camion and Le Vendeur explore the complex emotions of ordinary people whose lives have
been turned upside down by events over which they
have little or no control. The film shows how they
cope with personal tragedy and try to make sense
of their lives. Here Monsieur le Curé (Bonfield
Marcoux) has an important role to play and he is
portrayed sympathetically. There are some beautiful moments in what might otherwise be considered
rather mundane activities, hockey practice in the
local arena, town snow removal and ice-fishing on
the lake. The photography of the winter landscape
and the village is exhilarating. This is definitely a
film for people who enjoy Quebec winters!
It is about the marriage of heaven and earth,
the love of God for his creation. Mary has always
been thought of as a type - a representation - of
the Church. In her glorification we see our own
destiny as the people of God.
In other words, the Assumption teaches us the
same thing that Mary taught us in the Magnificat:
God will keep his promises.
He remembering his mercy hath holpen his
servant Israel, as he promised to our forefathers,
Abraham and his seed forever. ❖
Sébastien Pilote was the director and scenarist.
Gilbert Sicotte won the Jutra Award for best actor
in 2012 for his role as Marcel. Like Julien Poulin
in Camion, he carries the entire film but with excellent supporting casts.
Le Vendeur is now available in DVD. Length: 1
hour and 47 minutes.
I recommend both films. These are two outstanding examples of contemporary Quebecois
cinema. ❖
O
God Most High, who didst endue with wonderful virtue and grace the Blessed Virgin Mary,
the Mother of our Lord: Grant that we, who now
call her blessed, may be made very members of
the heavenly family of him who was pleased to be
called the first-born among many brethren; who
liveth and reigneth with thee and the Holy Spirit,
one God, world without end. Amen.
St Michael’s Bannock
(serves 2 - 4)
1 1/3 c. barley flour
1 1/3 c. oat meal
1 1/3 c.. rye meal
1 c. flour
1/2 teaspoon salt
2 scant tsp. baking soda
2 1/2 to 3 c. buttermilk
3 tbsp. honey or brown sugar
2 eggs
1 c. cream
4 tbsp. melted butter
Mix the barley flour, oat meal, and rye meal. Add flour
10
and salt. Mix the soda and buttermilk (start with the 2
1/2 c.) and then add to the dry mixture. Stir in honey.
Turn out onto floured board and mix (as with all breads,
don't over-mix), adding more buttermilk if too dry, or
more flour if too sticky).
Divide dough in half, and roll each, on a floured board,
into an 8" circle (about 1/2 inch to 3/4 inch thick). While
heating a lightly greased skillet, mix the eggs, cream,
and melted butter. Spread onto one of the bannocks and
place the bannock, egg-side down, in the skillet and
cook til the egg-side is browned. Put the egg mixture on
the top side, flip the bannock and cook 'til the second
side is golden. Repeat this application of the egg wash
and flipping and cooking until each side has been cooked
three times. Do the same with the second bannock. Serve
warm with butter and honey.
The Art Project
at St Michael’s Mission
by Mary Lennon
Whether drawing, painting or writing a poem, a
morning spent at St. Michael’s Mission never fails
to surprise.
Sharing Art, whether in words or music, is mutual; it is between server and served.
We all have a private face and a public face,
some are better actors than others, something that is
well captured and portrayed in the drawing a “TwoSpirited” person shown below.
Whatsoever you do to the least of my brothers
that you do also for me is the message of Good
News. Things can be different, justice can prevail,
cruelty is not inevitable. There is nothing else that
matters in this world except LOVE.
Some of St Michael’s Mission regulars and visitors have been brutalized. The utmost we could
do will never make up for what they have endured.
The very least one may do is to provide succour.
right.
A scribbled cartoon can be more poignant and
persuasive than a thirty-minute speech.
Saturday, September 29:
St. Michael & All Angels
10:30 a.m. High Mass
Sunday, October 7:
Dedication Sunday
Low Mass 8:30 a.m.
Mattins 9:45 a.m.
High Mass 10:30 a.m.
Evensong & Benediction 5 p.m.
Thursday, November 1:
All Saints
5:45 p.m. High Mass & supper
Each week I remove some pictures
to make room for
new ones, but I also
like to keep displayed certain pieces
on the Art Wall.
Some have been
drawn by former
staff members, but
the vast majority
are by the clients of
the Mission, e.g. the
image shown on the
CALENDAR
Friday, November 2:
All Souls
5:45 p.m. High Mass
Art appreciation or expression can help to fill a
battered or crushed being, even when participation
is occasional.
A heartfelt Thank-you to all the parishioners of
St John the Evangelist and to all our well-wishers
for their continuing support. Donations are always
gratefully appreciated, especially art supplies! ❖
Sunday, November 4:
In Octave of All Saints
Low Mass 8:30 a.m.
Mattins 9:45
High Mass 10:30 a.m.
Evensong & Benediction 5 p.m.
Sunday, December 2:
Advent I
Low Mass 8:30 a.m.
Mattins 9:45
High Mass 10:30 a.m.
Advent Procession with Carols and
Readings 5:00 p.m.
Monday, December 24:
Christmas Eve
High Mass 10 p.m.
Tuesday, December 25:
Christmas Day
High Mass 10:30 a.m.
Wednesday, December 26:
St Stephen`s Day
Low Mass 5:45 p.m.
please note for this Wednesday there will be no
low Masses at 7:30 or 9:30 a.m.
Tuesday, January 1, 2013:
The Octave Day of Christmas
(Circumcision of Christ)
High Mass 10:30 a.m.
In Memoriam
Mac Pendleton
July 29, 1926 - September 22, 2012
Collect for
Saint Michael and All Angels
MDTC Tuesday Evening Course
"A History of Christianity"
October 9th to November 13th
6 Tuesday evenings
from 7:15 to 9:15 pm.
O
Everlasting God, who has ordained and
constituted the services of Angels and
men in a wonderful order: Mercifully grant
that, as thy holy Angels alway do thee service
in heaven, so by thy appointment they may
succour and defend us on earth; through
Jesus Christ our Lord. Amen.
Montreal Diocesan Theological College
3475 University Street
$8 per evening. $40 for the series
Contact Tim Smart for further information
revtimsmart@gmail.com
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Requiescat in pace
Church of St John the Evangelist : 137 President Kennedy, Montreal, Quebec. H2X 3P6
Rector : The Rev’d Keith Schmidt
Interim Music Director : Federico Andreoni
Church Office : 514 288-4428 e-mail : evangelist@redroof.ca website : www.redroof.ca
The Editorial Board listed below welcomes your comments and suggestions, as well as your contributions to
William Converse, editor : < evangelist@redroof.ca >
Committee : Peter Harper : Roland Hui : Sara Pistolesi : Carolyn Roper
Afra Saskia-Tucker : Keith Schmidt, ex-officio : Tony Whitehead