As the candidates for baptism were instructed in the Christian faith, and as penitents prepared themselves through fasting and penance to be readmitted to communion, the whole Christian community was invited to join them in the process of study and repentance, the extension of which over forty days would remind them of the forty days Jesus spent in the wilderness being tested after he was baptised.

Many people ‘fast’ during Lent, which means giving up food for a day or sometimes many days. The aim is to help use time and energy thinking about God, and remembering again how to be a faithful disciple of Christ. During Lent there are a number of special days for Christians including Ash Wednesday, Mothering Sunday, Palm Sunday, Maundy Thursday and Good Friday.

The beginning of Lent is marked by Shrove Tuesday. This was the day when everyone used up their best and richest food such as eggs and fat, to prepare for 40 days of limited, mini-meals! Shrove Tuesday has become known as ‘Pancake Day’, because traditionally pancakes used up the good food and made a feast to begin the season with. The word ‘Shrive’ means to confess, so people were encouraged to say sorry to God before the beginning of Lent itself.

Ash Wednesday follows the celebrations and feasting of the day before. Ash is an ancient sign of penitence. Ash is used to put a cross shaped mark on the forehead of Christians to remind them of Jesus. The ashes used on Ash Wednesday are from the burnt remains of the Palm Crosses used the year before at Easter.

The calculation of 40 days of Lent has varied considerably in Christian history. It is now usual to count them continuously to the end of Holy Week (not including Sundays, so beginning Lent on the sixth Wednesday before Easter.

Mothering Sunday is always on the 4th Sunday during Lent, and is a time when Mothers are remembered, thanked and celebrated. In this parish flowers are given away to mothers as a way of thanking them.

Palm crosses are given out on Palm Sunday as a reminder of Jesus. Palm Sunday is the day when Jesus’ ride into Jerusalem on a donkey is remembered, and people grabbed palm leaves off trees to welcome him.

Maundy Thursday comes the day before Good Friday. The word ‘Maundy’ is based on the Latin for command, remembering Jesus telling his friends to love one-another. Jesus and his friends met on Maundy Thursday before he died to have a feast celebrating the Passover. Their meal is sometimes called the Last Supper. The Last Supper is remembered in most churches with special services called Holy Communion or Eucharist.

Good Friday is the day when Jesus’ death on the cross is remembered. It is called ‘good’ because, when Jesus died, he was demonstrating God’s great love for the world, a love so great that he was prepared to lay down his life for his friends, who are you and me. His death absorbed the evil in the world and robbed it of its power. Easter Day is the Sunday when Christians celebrate Jesus rising from the dead. In the past Christians were baptised on the Saturday night before Easter, so Lent for them was a time of getting ready to baptise new Christians and instruct them in the faith.

The modern version of Lent encourages us to give things up so that we have more time to concentrate on Jesus. It is a good thing to think of our bodies as spiritual temples; therefore thinking about what we put into them and what we fill our minds with, which is why many people give up sweets or drinking alcohol at this time of year. You may want to think about giving up watching TV or playing computer games, or texting, especially if you are prone to being addicted to these forms of entertainment. This is not an end in itself. It is so that we can think more clearly about God, giving time to God in prayer, and thinking about how to live our lives according to the call of the gospel, and how to be generous in sharing what we have with others.

Some people do really good things during Lent to make a difference to others, or to change the world. This is what ‘Living Lent’ is all about! It can include simple things like letting someone else go first in a queue, to giving away the money we save from eating less to someone who is hungry.

By contrast, the readings in Advent are not about what we are doing to get our world back in order, as much as we might want that. Advent is about what God is doing for us, what Jesus is doing for us. The Advent readings are about God bringing about a fresh start and a new beginning. The Good News of God is about what Jesus does for us: he raises us up to be a community of the resurrection, the church, and makes us members of his body. He sends the Holy Spirit to energise us and to activate the teaching of Christ in our common life together. He gives us the sacraments of Baptism and Eucharist so that we might be united with him for ever. Advent and Christmas is about the initiative that God takes in our lives. As the psalmist says, “Unless the Lord build this house, they labour in vain that build it.”

King David, in ages past, had to learn the implications of this the hard way. When he had built himself a palace in his new capital of Jerusalem, he decides that it is time to build a temple, a house of prayer for God. What is not mentioned in today’s reading is that King David had also decided to conduct a census of the people. The main reason kings conducted a census was so that a poll tax could be levied from the people. The poll tax smacked of the Pharoah back in Egypt. It would ultimately be used to fund King David’s court and a standing army. All this would keep the in the manner to which kings were accustomed to living, while an army would gradually begin to oppress the people all over again. So this provokes God to anger. The implication is that King David is taking control; building himself up with splendour to take the place of God, which is what the kings of old did. So when King David seeks to build a temple, which is the reading before us today, God says through the prophet Nathan, “Would you build me a temple to live in?… the Lord declares to you that the Lord will make you a house. (2 Samuel 7: 4, 11).

King David wants to do the building, but God tells him not to. The point is that God is telling King David where the dependence lies. David is dependant on God, not the other way around. God is in charge, and God will set the agenda, not King David. When we come to the gospel text before us today, God comes to Mary to ask her to become the mother of Jesus. She replies that she is the handmaid of the Lord, that without God nothing is possible. Through Mary, God does build a house. It is a house built with people and not with stone. It is the temple that is Christ’s body, so that through Mary’s faithfulness, the promise to David is fulfilled.

Mary is an important role model for anyone who wishes to be a followed of Jesus. She knows that she cannot do anything without God’s grace. The angel greats her with the words, “Hail Mary full of grace,” but this is grace that she has received freely. She is a person with an open and trusting heart, and she opens her heart so that she can receive that grace continually and freely. Remember that in contrast to King David, Mary is a person with no official position. She is not described as “righteous” in terms of observing the Law, and she is not part of the religious hierarchy. She is young in a society that values age. She is a woman in a world ruled by men. She is poor in an economy where the rich have unfettered power. Yet she is one who has found “favour with God.” She is “highly gifted”. It is in Mary that God’s activity is found, a stunning reversal of human expectations.

It is through Mary that God takes human flesh. It is through Mary that God builds a house. It is through Mary that this thing we call “the Body of Christ” becomes possible. Jesus and his followers become part of this body, a kingdom that will never end. The message of the angel is clear. It is not human action that is doing this. It is divine power that will effect this birth. This is God’s doing. God is creating, making things new, giving a fresh start, becoming one with us in our flesh so that we might be united with him forever. And Mary’s response, “Let it happen to me as you have said.”

The parallels with the story of King David in this text are striking. King David seeks to take a census and incurs God’s disapproval. Mary and Joseph submit themselves to the census called by the emperor of Rome, trusting that God would fulfil his purposes in his own way and in his good time. David proposed a temple and Solomon built a stunning building. Yet when Jesus comes he says, “Destroy this temple and I will build it again in three days.” Indeed the Jerusalem temple is made redundant, and a new temple is raised up, the Body of Christ, the enduring Kingdom of God. Mary shows us what being part of that temple is all about. She trusted the way of God, rather than trying to impose her own will. Later in John’s gospel she will tell those with ears to hear, “Do whatever he tells you.” (John 2:5)

Today we celebrate the initiative of God; God becoming flesh, God indwelling Mary, God becoming human. We give thanks for Mary for she allows her body to become a temple for God. She becomes the mother of Jesus, a temple for Christ’s human body. She becomes the first to present Christ to the world. We give thanks for Mary, for her humility, for her openness to God. In her company we continue to keep watch, to pray for the Lord’s coming among us, and that with her we may say, “Let it be with me according to your word,” that his will be done in our hearts and in our lives.

BISHOP’S CHARGE: The diocesan Strategic Plan ‘Growing forward’ with its three priorities of Christ – Centred Mission, Young Leaders, and Faithful Stewardship with it’s four verbs ‘inviting, forming, sending and serving’ were used to explain what we have done over the past year in very difficult circumstances, and what we must continue to do in the months and years ahead. That there are more questions than answers for our Diocese was reiterated, but we were encouraged to look forward to find what the next steps must be. (The bishop’s charge in full is yet to be posted on the Diocesan website but your parish synod reps have hard copies available).

BILLS:
Bill 1: The Clergy Appointments Bill 2011: this was first put to the Synod last October but was withdrawn because insufficient notice had been given. This was a comprehensive re-write of the appointment process for clergy, including curates and vicars. Its’ main intent, apart from tidying up some areas, was to allow Standing Committee to have a bigger pool of Diocesan nominators to call upon to make clergy appointments. Details of the Bill were challenged and finally it was withdrawn to allow further work to be done.

Bill 2: The Diocesan Local Ministry and Mission Units Statute Amendment Bill 2011: This concerned the rights of Parish full or part time paid employees to serve as officials (Church Wardens, vestry members) in that Parish. After some insignificant amendments this was passed.

Bill 3: St Margaret College Consolidation bill 2011: This was to update the Trust Deed under which the St Margaret’s Trust Board operate. The Bill gave wider powers to the board (which are needed anyway but especially to enable the board to get on with earthquake rebuilds of the parts of the college). Some areas were referred to Standing Committee for clarification and further discussion, but the Bill was passed in principle.

PRINTED REPORTS: These were taken as read, and, after an opportunity for questions and comments, received.

MOTIONS;
Motion 1: Granting of Speaking rights to non members of Synod. Passed.

Motion 2: that General Synod Meeting should not meet in Fiji 2012: Concern about the safety of members, the likelihood of interference by government officials in the affairs of the Synod, especially in the discussions surrounding the covenant, and the messages such a gathering sends to the people of Tikanga Polynesia prompted this motion .The motion was passed but there were a large number of abstentions.

Motions 3 and 4: Financial statements of the Diocese and Church Property Trustees: Passed without amendment:

Motion 5: Diocesan Budget: passed without amendment.

Motion 6: Diocesan Missions Target for 2012 – revised to be Diocesan Overseas Missions Target and the amount aimed for (245,000) was unchanged from last year. Passed.

Motion 7: General Synod – The Alternative Services Statute 2010. This concerned the new series of services ‘Ashes to Fire’ – for use between Ash Wednesday and Easter. It has already been accepted by General Synod, but discussion became muddled by concerns about an illegal printing of a revised Prayer book. It was defeated and a new motion brought later in Synod.

Motion 8: South of Timaru (South Canterbury): This is an initiative to form a new parish to cover the area included in the Waimate Parish, the St Andrews Co-operating Parish and the Waihao Co-operating Parish. This in the interest of ministry in the area and was passed without amendment.

Motions 9 and 10: these two motions concerned the Anglican Covenant and had been withdrawn before Synod commenced. They will be discussed at Synod in March 2011.

Motion 11: This was the response to Motion 7, and called for General Synod to have a full review of the way in which new liturgies etc were developed and processed so that the present tangle could be sorted before we accept any new services. Passed without further discussion.

Motion 12: Mike Coleman Continues Red Zone Awareness at Synod. This inspired considerable debate and was ultimately passed by the members:

“The Synod of the Anglican Diocese of Christchurch urges the Government and CERA to support Cantabrians leaving their homes as a result of earthquake damage to their homes and / or land by:
1) Challenging insurance companies to honour full replacement policies for homes in the red zone, including homes that would otherwise be considered repairable but are on land now deemed unsuitable to build on;
2) Reopening the Rateable Valuation to objections on individual properties, and allowing Government Valuations to be reviewed where there is significant and demonstrable undervaluation of larger numbers of properties in an area;
3) Take measures to improve the availability and affordability of relocation options.
4) Providing certainty and clarity about the future use of the red zone lands; and
5) Encouraging the Government to be more transparent and open in dealing with the land issues across Canterbury.
Elections:
There were elections to key committees such as Standing Committee and Church Property Trustees. Synod also elected our diocesan representatives to General Synod. This was tightly contested as the Anglican Communion Covenant will be voted on by General Synod in May 2012. The results of these elections should be on the Diocesan Website in due course.

PRESENTATIONS:
Church Property Trustees: A presentation on the situation facing diocesan churches and properties was presented and questions asked and responded to, especially about insurance matters. There was quite a lot of anxiety coming from parishes where depopulation is expected and their church buildings have been demolished. Warren & Mahoney, Architects, also presented and a process of diocesan wide consultations to develop building design guidelines was announced.

MAPS (Mission Action Plans) given by Archdeacon John day: Further to the Bishop’s Charge this presentation showed us where we have been (a DVD of our city and its Churches) and some of the strategies and plans for how we will move forward so that we continue in our goal of Christ Centred Mission. Training courses, a Strategic working Group details of the finance and personnel available to help the rebuild and repair of our diocese were presented, and more details will be available as time goes on. The key point is that all parishes will be asked to prepare a Mission Action Plan.

Young Leaders and Ministry to Young People: an hour -long comprehensive report was given by those involved with the Kiln, Kiln Pro and The Society of Salt and Light as well the developments in Children’s ministry and ministry to under 40’s. There is a great deal being achieved by these groups and a lot of energy is being put into building a Church for all ages. (See Anglican Life magazine for ongoing details.) A band from the parish of Geraldine helped lead midday worship around the same time as this presentation.

CONCLUSION: Despite technical issues and many unanswered questions, the work of the Diocese continues and is going forward in hope.

Jean Shewan, Margrett Sherwood – Lay Synod Representatives.

The RCL offers two options for the First Testament (or Old Testament) readings at this time of the year (between Trinity Sunday and Christ the King Sunday): either the Continuous Readings or the Related Readings.
This parish is using the related readings option which means that as we go through a gospel systematically Sunday by Sunday, the First Testament reading is one that is related to it. This is the way the New Testament writers approached the formation of the gospels. As they told each episode of the story of Jesus they saw a passage of the First Testament lying behind it, usually because they saw Jesus fulfilling a particular aspect of prophecy and so on. What is, in fact, taking place is that all human experience is being focused in Christ.

The related readings stand in this tradition and in this way of using the scripture and invite us to see our lives being directed toward Christ and shaped by him. By using these readings we are saying that the life, death and resurrection of Christ stand at the centre of our common life, and that every celebration of the Eucharist is inviting us to enter into the mystery of Christ more deeply.

Coptic icon of Saint Mark

His feast day is celebrated on 25 April, the anniversary of his martyrdom. St Mark is also believed by various traditions to be the first bishop of Alexandria and the first Pope of Alexandria. He is considered the founder of the church in Alexandria, according to the Coptic church understanding, and thus the founder of Christianity in Africa. His evangelistic symbol is the lion.

Biblical and traditional information
According to the Coptic church, Saint Mark was born in the Pentapolis of North Africa. This tradition adds that he returned to Pentapolis later in life after being sent by Saint Paul to Colosse (Col 4:10) and serving with him in Rome (Phil 24; 2 Tim 4:11) ; from Pentapolis he made his way to Alexandria.

Mark of the Pauline Epistles is specified as a cousin of Barnabas (Colossians 4:10); this would explain Barnabas’ special attachment to the Mark of Acts over whom he disputed with Paul (Acts 15:37-40). Mark’s mother was a prominent member of the earliest group of Christians in Jerusalem. It was to her house that Peter turned on his release from prison; the house was a meeting-place for the brethren, “many” of whom were praying there on the night Peter arrived from prison (Acts 12:12-17). Evidence for Mark’s authorship of the Gospel that bears his name originates with Papias.

The martyrdom of Saint Mark. Les Très Riches Heures du duc de Berry (Musée Condé, Chantilly).

Ref: http://en.wikipedia.org/wiki/St_Mark

St Martin as a bishop

Some of the accounts of his travels may have been interpolated into his vita to give credence to early sites of his cult. His life was recorded by a contemporary, the hagiographer Sulpicius Severus. He is a patron saint of France and of soldiers.

Early life
Martin was named after Mars, god of war, which Sulpicius Severus interpreted as “the brave, the courageous”. His father was a senior officer (tribune) in the Imperial Horse Guard, a unit of the Roman army, and was later stationed at Ticinum, Cisalpine Gaul (now Pavia, Italy), where Martin grew up.

At the age of ten, he went to the church against the wishes of his parents and became a catechumen or candidate for baptism. At this time, Christianity had been made a legal religion (in 316), but it was by no means the dominant religion of the Roman Empire. It had many more adherents in the Eastern Empire, whence it had sprung, and was concentrated in cities, brought along the trade routes by converted Jews and Greeks (the term ‘pagan’ literally means ‘country-dweller’). Christianity was still far from accepted amongst the higher echelons of society, and in the army the cult of Mithras would have been stronger. Although the conversion of the Emperor Constantine, and the subsequent programme of church-building, gave a greater impetus to the spread of the religion, it was still a minority faith. When Martin was fifteen, as the son of a veteran officer, he was required to join a cavalry ala himself and thus, around 334, was stationed at Ambianensium civitas or Samarobriva in Gaul (now Amiens, France). It is therefore likely that he joined the equites catafractarii Ambianenses, a unit of cataphracti listed in the Notitia Dignitatum.

The Legend of the Cloak

The Charity of St. Martin, by Jean FouquetWhile Martin was still a soldier at Amiens he experienced the vision that became the most-repeated story about his life. He was at the gates of the city of Amiens with his soldiers when he met a scantily dressed beggar. He impulsively cut his own military cloak in half and shared it with the beggar. That night he dreamed of Jesus wearing the half-cloak Martin had given away. He heard Jesus say to the angels: “Here is Martin, the Roman soldier who is not baptised; he has clad me.” (Sulpicius, ch 2). In another story, when Martin woke his cloak was restored, and the miraculous cloak was preserved among the relic collection of the Merovingian kings of the Franks.

St Martin and the Beggar, by El Greco, ca. 1597-99 (National Gallery of Art, Washington)

The dream confirmed Martin in his piety and he was baptized at the age of 18. He served in the military for another two years until, just before a battle with the Gauls at Worms in 336, Martin determined that his faith prohibited him from fighting, saying, “I am a soldier of Christ. I cannot fight.” He was charged with cowardice and jailed, but in response to the charge, he volunteered to go unarmed to the front of the troops. His superiors planned to take him up on the offer, but before they could, the invaders sued for peace, the battle never occurred, and Martin was released from military service.

Martin declared his vocation and made his way to the city of Tours, where he became a disciple of Hilary of Poitiers, a chief proponent of Trinitarian Christianity, opposing the Arianism of the Visigothic nobility. When Hilary was forced into exile from Poitiers, Martin returned to Italy, converting an Alpine brigand on the way, according to his biographer Sulpicius Severus, and confronting the Devil himself. Returning from Illyria, he was confronted by the Arian archbishop of Milan Auxentius, who expelled him from the city. According to the early sources, he decided to seek shelter on the island then called Gallinaria, now Isola d’Albenga, in the Tyrrhenian Sea, where he lived the solitary life of a hermit.

During the Medieval Ages, Frankish Kings would carry St. Martin’s cloak, which is called cappa in Latin into battle as a holy relic. The priest who cared for the cloak was called a cappellanu, and ultimately all priests who served the military were called cappellani. The French translation is chapelains, which is where the English word, chaplain derives from. One of the many services a chaplain can provide is spiritual and pastoral support for military service personnel by performing religious services at sea or in the battlefield.

Ref: http://en.wikipedia.org/wiki/Martin_of_Tours