Doubting Thomas

15th Apr 2012


Then (Jesus) said to him “Do not doubt but believe”.
Thomas answered him “My Lord and my God!” John 20.27b,28.

In the painting ‘The Incredulity of Thomas’ by Caravaggio, Thomas is a gnarled old peasant, who, with furrowed brow and inquisitive and amazed eyes, has placed his bloodied index finger into a wound in Christ’s side. Two other disciples look down at the implanted finger as though medical students at an examination in a teaching hospital. But they are not young medical students but rough old peasants with dirty finger nails. In a fascinating detail, Jesus guides Thomas’ finger into the wound. The scene is spine tingling. You are a witness to a startling scene, and you feel its effect viscerally, with your nerve endings, and it makes you want to shudder!

The painting takes the dialogue between Jesus and Thomas and involves us to the extent that it is WE who are made to feel the finger going into the Christ’s wound ourselves. The spiritual reality of the resurrection is to be experienced in the flesh. The Resurrection of Jesus presents for the mind of the sceptic a difficult or even impossible level of understanding. In this context Thomas becomes the hero of the piece, for he echoes that all too human incredulity which befalls the one for whom faith and wonder exist on the unreachable or neglected side of the human imagination. But Jesus is there as the abiding reality, for Caravaggio he is bathed in light. He is the one who with guiding hand, allows us to see that the spiritual and the physical, the past and the present, have become one in him. As the hymn says ‘Only believe and thou shalt see, that Christ is all in all to thee’. But belief is not a simple business. Thomas makes it look very easy.

But for Thomas the disciple, this was not always the case. Several chapters earlier in John’s Gospel, when the news reaches the ears of Christ that Lazarus is dead, Jesus speaks at first of Lazarus as being asleep, and that he must go and wake him.  The apostles are concerned that Jesus will be stoned if he returns to Judæa.  What follows tells us more about Thomas, and surprises us:

‘Then said Jesus unto them plainly, Lazarus is dead.  And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.  Then said Thomas, which is called Didymus, unto his fellow disciples, ‘Let us also go with him, that we may die with him.' John 11.16.

Here Thomas is far from doubting, he is the one who is willing to follow Jesus unto death and to risk the consequences. It is the believing Thomas who cries ‘Let us go with him!” John 11.6.  No wonder then, that in the eastern orthodox churches, Thomas is known not as a doubter but as ‘Thomas the Believer’. If we are honest, we might say that Christian Faith finds its centre of gravity somewhere between a kind of certainty and a kind of doubting. Many of our well-known hymns express this kind of faith, in which God is seen in hiddenness and inaccessibility.  ‘Immortal Invisible God only wise, in light inaccessible hid from our eyes’, we sing.  And in the hymn ‘Jerusalem the Golden’ comes a ringing endorsement of the existence of heaven with the admission that ‘I know not, O I know not, what solid joys lie there…’ Thomas sets before us the existence of faith and doubt as part of the one offering to God. This is echoed in the poetry of R S Thomas as he describes the idea of faith as both presence and absence, and as the confounding of that desire as TS Eliot put it, to ‘verify, instruct yourself, inform curiosity, or carry report…’:

Why no! I never thought other than
That God is that great absence
In our lives, the empty silence
Within, the place where we go
Seeking, not in hope to
Arrive or find. He keeps the interstices
In our knowledge, the darkness
Between stars. His are the echoes
We follow, the footprints he has just
Left. We put our hands in
His side hoping to find
It warm. We look at people
And places as though he had looked
At them, too; but miss the reflection.

Via Negativa    R.S. Thomas (1913–2000)



The Resurrection of Jesus was only slowly realised by the disciples. The Gospel of Mark, which we have been following this year is known to be full of their misunderstandings. The disciples are not learned men. They struggle with their own  intelligences and partial understandings. But the Gospel writer is able in this way to make a larger point about the nature of human perception itself. The point is that faith in Christ may be asserted only in relationship to its being something which unfolds as it is revealed to us. It is never the finished article or a final statement. It grows and develops and may in the right circumstances grow deeper and more mature. More vision and trust may be granted. It takes a while for us  to come to the fuller realisation and understanding of all the things which have taken place. The fact of the resurrection is not just a romantic adjunct to the life and death of Jesus. It is the arrival at an understanding of the identity of Jesus in all its fullness. The brief and pithy dialogue between Jesus and Thomas tells us that Jesus is a truth that can only be apprehended by faith. After all, the new relationship which the Resurrection has founded is the one in which Jesus of Nazareth, the rabbi and teacher, the healer, the worker of miracles, the one who died that shameful death on the cross is now risen from the dead!  He has become for Thomas and for Christians for all time, “Lord and God!” Remember that it was Mary Magdalene and not one of the twelve disciples who witnessed the Resurrection. Remember too that Thomas was not before this incident a witness to the Resurrection. John tells us that he believed only on outward evidence, the witness of his own eyes; but my understanding is that this was witness to something  he had known all along. He was like us only too human…

In the final analysis, an understanding of the Christian faith does not rest on belief and doubt in a theory. It is not about supposition but about reality. It is about us and what we are and why we are alive and what we are doing with our lives and whether we are becoming what we were made to be and whether we acknowledge that we are chosen and cherished by a loving Maker, who has sent his son to live among us, to die for us and to raise us to new life. This is the belief that the Christian risks. The risk as I say to myself, ‘Let me go with him, that I might die with him”.  Let us go, anyway. There is nothing to fear. God has already taken the initiative. He has made his choice and we are now to make ours. But with the caveat that we are not to doubt but only believe.


“Long before any human being saw us, we are seen by God's loving eyes. Long before anyone heard us cry or laugh, we are heard by our God who is all ears for us. Long before any person spoke to us in this world, we are spoken to by the voice of eternal love.”  Claiming and reclaiming our chosenness is the great spiritual battle of our lives, for in a competitive, power-hungry and manipulative world, it is all too easy to forget that God has always known us, and God has chosen us – even when we slide into self-doubt and self-rejection. Knowing that we have been and are known by God, and that we have been chosen, is the first thing we need to claim as we behold what we are and become what we receive in Him.

Henri Nouwen.



Easter Vigil

7th Apr 2012


We are bound to say as we now arrive at this glorious Easter time, (in the words of the song)  ‘What a difference a day makes’. Within the space of three days, everything for the Christian Church changes. And in the passing of this oh so brief period of time --  of Holy Week and now of Easter, the Church has endured the pain of death and now all is transformed for ever. The Church’s proclamation is the one which has proceeded out of the death of Christ, and through his Glorious Resurrection proclaims new life for the world. It has all been encapsulated into a week, and the saving events into three days.

The days we have lived through cannot be experienced separately but together. They define The Christian Church, and this evening’s Easter Liturgy allows us to celebrate new life in Christ as we recapitulate the saving events of our Faith. This faith emerges out of the life that Easter makes possible, and it is ushered in as a flame, flickering delicately, The Light of the Risen Christ proclaimed as “Christ our Light” and then acknowledged and honoured in the glorious Easter song The Exsultet…

Then there is a Liturgy of the Word for the recapitualtion of Christian Faith; the tracing of its origins. It begins with The Creation Narrative in Genesis, and then proceeds to the Exodus and Abraham and then the promise of the coming of the One who will promise us the God not our of religious duty alone, but his own being from the communication of one heart speaking to another. This Easter Liturgy will be a profound celebration of the sacramental life that God has granted us through the blessing of the font, of the baptismal water and of the renewal of our baptismal vows. Everything is to find its renewal through the grace which is Easter. We then celebrate the Eucharist, dominated by the great Easter candle…

I was in Waitrose this afternoon and saw the sad sight of the Easter eggs which were becoming too difficult to be sold. They sat on the shelves, forlorn, with their expensive price tickets waiting to suffer the ignominy of being reduced by half, or even more when the supermarket’s ‘Easter effect’,  marketed since the end of February, becomes redundant. We live in a supermarket economy in which sell-by dates mix with sales trends and Waitrose’s own seamless thread which runs both vaguely with and absurdly counter to the church calendar – how else can we explain the fact of hot cross buns sold in Marks and Spencer’s at Christmastime? In the popular mind’s eye, very little would be known about Maundy Thursday or Good Friday except as adjuncts to Easter. Easter-time stretches out for weeks. Lent is passed by, forgotten; after all how do you market Lent? A little speech was made after a show three weeks ago at a local theatre in which we were all wished a Happy Easter on the Second Sunday of Lent! And so we experience this disjuncture between a popular, commercial culture which no longer remembers this time of Holy Week and Easter.

For Christians this is very strange. For this is the most important time of the Christian Year, one in which Maundy Thursday, Good Friday and Easter Sunday are each and alone significant in very specific ways. Each belong to one another, and they all belong to that part of The Church’s life which places a premium on the hallowing of time. The Church’s calendar allows us to inhabit time in a way in which it is not thrown away, discarded as a passing fad. It commemorates and celebrates and marks time. And at this time for the Church there is the concentration upon so many different parts of our lives with the life and death and resurrection of Christ. The passing of time is not made without its being offered to God in and through his Son. And this for the Church is, in the words of The Bishop of London ‘deeply inspiriting’. It is life-giving and is a way of living the Resurrection in the present and in the time to come. This is because, through our worship, it finds its place within our hearts. And so we don’t speak of the ‘Easter Effect’ or ‘The Easter Experience’ without it’s having been written on our hearts. And when this is done, we become as the followers who rush to the tomb. The Easter joy is not only held in our hearts but proclaimed to our communities as joy and life and hope.

The contrary movement is the experience of an Easter Bank Holiday with the true Easter taken out, and we return to our unsold but expensive eggs! We see a society which no longer memorises a calendar which allows for Easter as the time of Resurrection and as the one which is the holder of new life and a deeper, richer sense of the presence and purposes of God with the hallowing of time. ‘On the third day he rose again from the dead’ we say in the Creed. It has been important in this church celebrate  The Resurrection through the preceding death. The joy is like that of the followers of Jesus who come to the empty tomb and hear the words of the angel

Why seek the dead among the living. He is not dead. He has risen, as he said he would. Go therefore to Gallilee where you will find him’.

We can value the Christian manner of time-keeping as it draws us more surely into The Holy Time of Easter, which has proceeded out of the life and death and resurrection of Jesus Christ, not by accident, but in and through time – the same time frame that we inhabit. The joyful message of Easter is that his time and our time have become everlastingly one. Now, in Christ, our hearts beat as one!



Good Friday 2012

6th Apr 2012


I well remember as a boy that the Mass contained one expression in the Creed which then and even now never ceases to shock me. It is an expression which unnerves the believer and sticks in the gullet, for it is the one which says that Jesus ‘descended into hell’. However this expression is qualified by the Resurrection, the fact of the descent into hell is given to us as the mark and purpose of Good Friday. And it relates most closely to that has been called the awful particularity of the Cross. God has sent his beloved Son into the world to die for the world as the world is, and as we are. To enter completely into the human condition is for Christ to take it all upon himself. To take it into himself, into his heart and to offer it back as love from the place of his own death, a death which is ‘freely accepted’. This is an action which involves a ‘descent into hell’ and the scope of this action is all-encompassing and all embracing.

The dying body of Christ on the Cross is being shown to the world today as both a spiritual lightening conductor and as ‘the eye of the storm’. The body of Christ on the Cross is to be the instrument which for Orthodox Christians brings about ‘the harrowing of hell’. The Cross is a force field into which all human sin and all human hope and longing is drawn into the body of Christ, like a lightening conductor. This body draws everything into itself as darkness covers the face of the whole earth, as lightning strikes, and as the veil of the Temple is torn in two. The body of Christ can draw all the world’s pain into itself because within the sacred heart of the dying Jesus lies God himself, the Creator of all things and perfect love, which exists in the middle of the violence of the crucifixion as the eye of the storm, the place of perfect, God-centred stillness out of which his love flows. This is the harrowing of hell.

And so we are led to see that the death of Christ has a vast scope of cosmic significance. It could never be cosmetic. “God so loved the world that he gave us his only begotten Son so that anyone who believes in him should not perish but have everlasting life”. The sacrifice of God, if it is to be cosmic rather than cosmetic, must take all things into itself to issue in a complete outpouring of everlasting love. And so there is something mighty that is happening here. There is something which is being fought for us and won for us by Christ on our behalf. There is something worth living and dying for here…

When at school I could never really grasp the laws of science. One of my reports for physics reads ‘Christopher just doesn’t have a scientific mind’. It’s just that I couldn’t connect up scientific laws and principles with the realities of my existence, which were no larger or more narrow than most boys, but which were bound up with the Church and the glimmerings of a Christian Faith and a wandering, romantic imagination. But I did learn a basic bit of science which informs and enriches the realities around which people relate to one another. And it is contained in Isaac Newton’s Third Law of Motion “To each and every force (or gesture or action) there is an equal and opposite reaction”. If we translate this scientific law into our understanding of the Sacrificial death of Christ on the Cross we are to say that above and before all else it is an action which proceeds out of God’s love for us. And as perfect love is offered to a fallen, ambivolent world the reaction it creates is at best a variable one, or as Newton might have said ,‘something like equal and very often opposite’. The Grand Inquisitor:  “You loved us too much and you gave us too much freedom” Dostoevsky.

The risk for the issuing of love toward a person or persons hurt and defended from being loved is that it will result not in acceptance but in defensive anger, resentment and an acting out of that anger in ways which turn out to be spiteful or mean or merely obtuse. Or the response may just be a numb one. Those parts of our nature which have not been loved cry out, perhaps silently, for a healing of the past, a healing of minds and hearts and memories.

Always the same hills
Crowd the horizon
Remote witnesses
Of the still scene.

And in the foreground
The tall Cross
Sombre, untenanted,
Aches for the Body
That is back in the cradle
Of a maid’s arms.                        

RS Thomas  The Pièta.

We come before God wounded, vulnerable and broken. That is our Cross. And it is Christ, who lies before us in this church dedicated to the Holy Cross who tells us this. And the teaching we receive from the Cross is the teaching that issues out of Christ’s own manner of living and dying, as the Letter to the Hebrews informs us: “…during his life on earth, Jesus offered up prayer and entreaty, aloud and in silent tears, to the one who had the power to save him out of death, and he submitted so humbly that his prayer was heard”.

The Spanish Mystic, St John of the Cross tells us that “…we too must have our Cross as our beloved had his Cross until he died the death of love”. We all have our crosses to bear and they are not little ones. We are cross bearers too. Many people come to this church in King’s Cross defeated by addiction to alcohol. One of these visitors said to me that she had come into this church because prompted. For out of all her suffering came a prayer, which appeared out of apparently nowhere. It was one which told her that something that to give, something had to be done. But this prospect was awful because with it the terrible realisation of all that had gone before and what had brought her to this place. But she came into church as many at rock bottom do – to come to a place of seeming truth. And her coming into this church and the sense of communion with God had both addressed and exacerbated the pain. This is the scope of the Cross.  ‘It is after all a terrible thing to fall into the hands of the living God. Terrible, because all is caught up in God, even and especially when no easy resolution lies in sight…life as unfinished business, the painful waiting for a deliverance which lies beyond immediate reach, the pain of remaining where we are in the midst of so much that is intractable and insoluble with the possibility of the healing of past hurts and their memories… This is a veritable Cross.

But it is not the end of the matter. The Cross holds out the possibility of what lies beyond it. In the Cross lies the world’s turmoil held within the place of unconditional and inexhaustible love. This is the eye of the storm, the place of healing power and the Divine stillness, the arrival at the place of truer witness. This is the lightening conductor through which the pain of this world’s ransoming is held and channelled. All is being drawn into the Cross as he said “When I am lifted up I shall draw all things to myself”. We are to bear the Cross as the Cross bears us, for in it the promised Resurrection to new life is already being made.


Amen.






Maundy Thursday 2012

5th Apr 2012


Unless I wash you, you have no share in me
John 13.8b.

On this Maundy Thursday night we experience Jesus’ministry in the raw. Nothing can disguise the fact that what at first looks like an ordinary domestic scene; the scene of the Last Supper, is fraught with tension. The very name ‘Last Supper’ sounds ominous, and it is. It foretells an ending; a death; Jesus’ death, but not yet. It foretells the betrayal by Judas. It takes place in a room that has, Luke mysteriously tells us, already been prepared. The supper itself is preceded by footwashing and then the words of Jesus over the bread and wine ‘This is my body’; ‘This is my blood’. Jesus’ words and gestures all point to a future for which the disciples are unprepared, for they, despite Peter’s pleas, are to desert Jesus in his greatest hour of need. Jesus’ words are also foreboding, because they speak from the point view of a world which will never be the same again. Everything in this Gospel reading is both as it should be and yet it is ominous, and then there is in the Maundy Thursday liturgy the sense of disorientation and then reorientation as tonight’s solemn celebration (yes, celebration) of the Holy Eucharist is followed by the stripping of the Church which speaks to us of a loss and a dereliction. The reorientation that we undergo is the one that takes us from the strange and temporary safety of the upper room to the Garden of Gethsemane, where Jesus sweats blood and suffers the agony of his destiny and the falling away of the disciples. The sharing of the supper, with its foot-washing and eating, is soon overshadowed as Jesus prepares to accept his own death in the agony of the Garden of Getshemane. And what intensifies this is in the Gospel is the confident assertion that all these apparently disconnected and ominous signs all happen to fulfil the Father’s will. John tells us that Jesus knows that the Father “had given all things into his hands, and that he had come from God and was going (back) to God’ (John 13.3a). And we are to witness these things as we are invited to watch and wait ‘til midnight, when we enter upon Good Friday.

How can it be possible for us to reconcile the terribleness and randomness of human fate, and our fate in particular, with God the Father, who knows it all before it comes to be? How can it be possible that the love of God in Jesus Christ reveals itself as simply and as intimately as in the washing of feet? Can we bear to allow God to get that close to us? Can we bear to accept that God loves us at such close range and so intimately? The washing of the feet is done as Jesus comes to heal the neglected, the embarassed, the shameful, the barricaded and the lost parts of our nature. As our servant Jesus humbles himself and is ready to don the apron, to carry the bowl and jug and to serve us as we are to serve one another. He pours the cleansing and tactile waters of his healing over those parts of our human nature that have become ingrown and hardened and fatalistic. All things, on this Maundy Thursday evening, orientate us towards both the cost and the purpose of Christ’s sacrificial love. But equally, they invite us to accept the awkward fact that Jesus wishes to serve us and our needs before ever we rush to serve him. At the heart of human confusion, the love of God remains, immoveable, unshakeable, purposeful and everlasting. This is what makes sense of the chaos of Maundy Thursday.

But for now, for tonight, all this must be put on hold. It will be enough to echo the words of doubting Thomas,

Let us also go (with him), that we may die with him. 
John 11.16.



PARISH PRIEST’S REVIEW OF THE YEAR 2011-2012

11th Mar 2012


PARISH PRIEST’S REVIEW OF THE YEAR 2011-2012
THE THIRD SUNDAY IN LENT


In this morning’s gospel reading we witness the cleansing of the temple, in which Jesus drives out the money lenders and traders. Jesus calls the Temple ‘The Father’s House’. He makes a connection between the existence of the Temple as betokening both the presence of God and also Christ’s own bodily resurrection. “Destroy this temple…” says Jesus,  “…and in three days I will raise it up” He is speaking of his resurrection as transformational. This is his promise to us – of the life of God in us. The figure of the body as God’s habitat was later made by St Paul:

Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God?
You are not your own.                                                                                                                              
1 Corinthians 6.19

In speaking of the raising up of the Temple and his own resurrection John’s Gospel boldly declares Jesus to be the new centre of being. He brings a new holiness, which is incarnated; made human. When we share the sign of Peace in this Eucharist we declare ourselves to be the Body of Christ. When we do this we are not just expressing the fact of our being together as a body of people. Instead, we are sharing that same understanding which was Christ’s – of the intimate connection that exists between the Church as the place of holiness and between the life of the body and the life of the soul. Each, in the love of God, is to inhabit the other…

As I make this sixth annual review of our life here at Holy Cross this message is good to have in mind. This Church, no less than the temple in Jerusalem is recognised as the place of God’s indwelling, and it falls to us as members of the Body of Christ in this place, to render loving worship and service to our church and to maintain it as the place where God is seen and known felt to be present, or as one of our churchwardens has called it, as ‘an Anglo-Catholic candle in this corner of King’s Cross’. If this church, like the Temple, is one which is ‘raised up’ in Christ, living the resurrection, then that candle is to be the Easter candle which tells of a growing and a transformed church, and of a life which doesn’t stand still but which renews itself and embraces its own calling and destiny, just as Christ did.

Here at Holy Cross Church May 30th saw our annual pilgrimage to Walsingham and to a picnic just managing to avoid the rain. We have held the usual pot luck lunches at the vicarage, and this has been a very effective way of sharing food and welcoming our many visitors and newcomers. On one Sunday alone we had visitors from Philadelphia, the Western Sahara and Papua New Guinea, as well as those from nearby. And then we have welcomed those who wish to establish themselves here. We have twelve new permanent members this year, of which one, Tom, is currently under instruction for Confirmation at St Paul’s Cathedral. Of others, one is a young police detective, one a business and community advisor, one a professional singer and one a speech therapist. All have found God in this place and among our people at Holy Cross. All are now welcomed into this church with more to come, I am sure. Last May also saw a trip to the Tower of London for the St Nicholas Society’s celebrations with a Mass celebration by Canon Dr Jim Rosenthal, formerly communications officer to the Archbishop of Canterbury, who also preached for us at last year’s Corpus Christi celebrations. In that same month, Fr Christopher presided at a Mass setting to Faure’s Requiem at New St Pancras Church at which the dead of the July 7th bombings in 2005 were remembered. During the year the Friday morning open group has continued to meet with many attending the 12 45 pm  Mass. The group has been provided with new chairs and kettles, and our two Roman Catholic Sisters from the nearby Consolata Missionary Community, Cesariana and Evangelia have joined us in a pastoring role. They have kindly donated a set of green vestments for our use and we thank them for their generosity. Our friendship with the community grows and deepens and in mid-August I visited them at their house in Rome and witnessed a breathtaking lakeside firework ceremony in nearby Trevignano Romano for the Feast of the Assumption of the Virgin Mary.

Our local links lie with the Neighbourhood Association, with the nearby ecumenical churches and with Argyle School. In all three cases we have been able to deepen established partnerships for the good of the church and the local community. The ecumenical churches have held regular acts of worship and Bible study groups at Lumen, a beautiful modernist church in regent Square, and we have explored themes relating to living with diversity, with God and money, and with current Lent group meetings looking at the life and witness of Dietrich Bonhoeffer and his teaching on ‘costly discipleship’. There have been joint worship for The Week of Prayer for Christian unity and One World Week as well as the annual Good Friday Walk of Witness around the churches of King’s Cross, including St Pancras Station. Argyle schoolchildren visited the St Ethelburgha Centre for Peace and Reconciliation in the City last July, and on January 18th of this year the Archbishop visited Argyle School and this was an occasion for the sharing of poetry and of practising meditation with the final year classes. At this time we are beginning a whole process of planning for the Olympic Games with local groups and particularly with the Neighbourhood Association’s youth team with a celebration event on the day of the Opening of The Olympics on Friday 27th July. Meanwhile we hope to remain open here at Holy Cross during the daytime for the whole duration of the Games and we need to explore how we are going to commit our time and energies to be here at the church and welcome our visitors.

This past year saw a larger than average group of seven candidates – two for Baptism and Five for Confirmation. A great Mass in the presence of The Bishop of Edmonton marked our Patronal Feast of Holy Cross on Sunday 18th September. Candidates had prepared with visits to Westminster Abbey, St Paul’s Cathedral and Edgware Abbey. Two of our candidates have moved away for the time being, Nicholas and Michael, but not for good! Katharine, Justin, Michael, and Sophie are added to our communicant membership. Genevieve to Baptism.

This year has seen the Archdeacon’s quinquennial inspection of the parish and he has particularly noted the growth in numbers and the commitment to mission, and of the real sense in which Holy cross Church and its new life is considered in the Diocese of London to give the Church in King’s Cross great new heart. We at Holy cross Church have links world-wide, with the parents of a former parishioner, Rebe Taylor,  visiting from Tasmania in July and Steve Burrows’ significant and continuing commitment to Calcutta Rescue, a teaching and medical aid organisation, and bringing back messages and hand-made gifts for sale. We continue our link with the garrison church of St George in Accra, Ghana and we remember Naomi Johnson who has just returned there before coming back to us in September. As I speak we are raising money for the Diocesan Lenten Appeal for Mozambique and Angola, for which envelopes are available at the back.

Our welcome of children has resulted, after months of preparation in the establishment of a permanent Sunday School, and thanks go to Malika, Joyce, Irene, Charles Cannabanya, Rachel Joseph and others for its planning and maintenance. A Parish Picnic took us to Kenwood House on Hampstead Heath in July of last year for an opportunity to play fierce games of football with Michael Samai and the Cannabanya girls.

At Deanery level, there has been exploration through three meetings of how churches can grow, both spiritually and in leadership and mission, as well as looking at our church buildings and how to make the best of the practical opportunities they provide. A key finding was the link between growing churches and those churches with a developed children’s ministry and a good musical tradition. Holy Cross is fortunate to have these two elements very much in place. This year, with electoral numbers above 75 members, we now hope soon to send two rather than one representative to Deanery Synod. At Diocesan level, a conference at St Mary’s Church, Eversholt Street in the presence of The Bishop of London commemorated the 25th Anniversary of the ‘Faith in the City’ Report and the establishment of The Church Urban Fund. An Edmonton area study day saw an address on The Church’s role in education by the Rev’d. Canon David Whitttington, who is to be the third of our Lenten guest preachers next Sunday. On Remembrance Sunday we welcomed uniformed cadets from the local Territorial Army Base in Handel Street, and their presence always adds dignity and meaning in the commemoration of the dead from the world wars and also of course in more recent times. Their youth is an abiding testimony to the timelessness of remembrance with the passing of time.

The New Year saw the adoption by this church of the Common Worship provision for the Mass and other rites, following the instruction given by the Bishop of London. This has now been introduced with many parts of our old Mass rite maintained with the move to a distinctly Anglican provision. The transition has been relatively straightforward. The Annual Parish Beating of the Bounds took place before the Patronal Festival in September, and on the 11th of that month, the tenth anniversary of the 9/11 tragedy in New York, a Service of Commemoration was held at Westminster Abbey whose preacher was the Syrian Anglican priest and friend of this parish, Father Nadim Nassar. A tour around the new King’s Cross development was organised by Pamela Mansi last Autumn and this gave a group of us a fascinating glimpse into the scope and scale of plans for the redevelopment of the site behind St Pancras Station. Our annual Carol Service on 19th December saw a large gathering of our older citizens from Age Concern and the Neighbourhood Association. Midnight Mass and Christmas morning Mass saw larger than usual congregations as we have developed more carol singing around the crib. In January a group of volunteers have been cooking breakfasts at the Camden Cold Weather Nightshelter, and January saw our annual New Year Concert from the London Motet and Madrigal Group.

2012 promises to bring with it the Queen’s Diamond Jubilee Celebrations, and we hope to have a royal thanksgiving service here in the Summer to coincide with the national thanksgiving. Our organist, John Webster is planning for an organ recital on the afternoon of the Feast of Pentecost on Sunday 27th May at 3 pm to be followed by cream teas! It is hoped that we at Holy Cross Church can garner support as stewards for the school event on 27th July for the opening of the Olympic Games. We also need to develop the church’s interior space for welcome, perhaps setting up a small exhibition depicting the church’s history. In the coming year it is our hope that we will be able to bring strong focus to bear on church finances, and through visitations and assistance and consultation from the Diocese, to implement a more open-hearted and reasonable approach to our regular financial giving. My thanks to our outgoing churchwardens, John and Stephen and to our treasurer, Charles Evans and to the parochial church council, but also to all of you who have supported Holy Cross Church throughout the past year. Each year sees this church grow in number and in commitment to the Church’s task and we look forward to what lies ahead as we celebrate this great year of Olympiad and Royal Jubilee. Please pray for this church in this Mass, and for grace to become more fully that which we are called to be – the church in the heart, the very heart, of King’s Cross.

In the cleansing of the Temple Jesus reminds us of the holiness of the church and of its place as the inhabitation of the God in whom we live and move and have our being. May we who receive from God so many blessings and graces in this place be also given to grace to fulfil in our own lives and in the life of God’s church his true purposes.



 

First

Previous

  Records 271 to 274 of 274