Welcome to St. Peter's Episcopal, Port Royal
Block Print by Mike Newman
Return of Tutoring - "Port Royal Educational Enrichment Program"
We are beginning a second round of tutoring for Port Royal in 2015 under the leadership of Ken Pogue.
There are three major changes in the program from last year:
1. Limiting the tutoring day to only Monday 5pm to 7pm.
2. The location will be our own Parish house and not the fire house
3. The name of the program has changed from "tutoring" to "enrichment". Ken explained that there was some negative reaction to the "tutoring" word among the students.
Last year from March to June, 2014 there were 100 student encounters, 9 tutors over 3 months with Easter intervening. We hope to do even better this year.
One consistency is that we are covering the broad range of education. The program as it developed concentrated on children in elementary school to early high school. Thus we need tutors. You can sign up online or pick a form in church on Sunday. You can also download a paper form here complete and hand in to the church.
The actual start date has not been decided. Ken will be in touch with you. Thanks for your support.
2014 End of year pictures
Daily meditations in words and music.
Saints of the Week, - March 1 - 8, 2015
|David, Bishop of Menevia, Wales, c. 544|
|Chad, Bishop of Lichfield, 672|
|John and Charles Wesley, Priests, 1791, 1788|
|[Paul Cuffee, Witness to the Faith among the Shinnecock, 1812]|
|[William W. Mayo, 1911, and Charles Menninger, 1953, and Their Sons, Pioneers in Medicine]|
|Perpetua and Her Companions, Martyrs at Carthage, 202|
|[Geoffrey Anketell Studdert Kennedy, Priest, 1929]|
Sunday, March 1, 2015 (full size gallery)
March 4 - 10:00am, Ecumenical Bible Study
March 4 - 12:00pm, Noon Prayer
March 4- 5:00pm, Village Dinner
March 4 - 7:00pm, Evening Prayer
March 5 - 6:30pm, Peumansend Jail Ministry
March 8 - 10:00am, Bishop Goff "The Art of Prayer"
March 8 - 11:00am, Holy Eucharist Rite I, Bishop Goff visiiation
March 8 - 12:00pm, Bishop reception
"Spring Forward" - Sunday, March 8
Set your clocks ahead before Church on March 8 or you will miss the entire service
Bishop Goff's visit in 2014..and 2015
Bishop Goff will be with us for our adult education series on prayer at 10am and then visitation at 11am March 8th. A reception at noon will follow the service. The Faibsy's will be received and confirmed as part of her visit.
Last year she visited us on March 16, 2014. Description and photo gallery are here
Ladies Night Out, Saturday, March 14, 6pm - Signup by March 9
Give Bill or Fred Pannell a call and let them know whether you are coming and if so what you are bringing. They are requesting you bring a bottle of wine or other drink of your choice as well as any serving utensils you require.
The requested donation is $50 per couple and the ECM is requesting it in advance so they don't need to collect at the door. The Entertainment for this year is quiz game on John Wilkes Booth.
Here is a link to last year's gala event.
It's time to... Pray, March 1--March 7
This is part of the Society of St. John the Evangelist Lenten series on Time. " It's time to .. Stop Pray , Work, Play and Love." This week, prayer.. More information is here, including signup for daily messages to your email.
Here is last week's topic - stopping
Prayer is about our relationship to God. Like any relationship, it requires time. Some of us are used to praying on the run, but our relationship with God cannot flourish unless we find time to be fully present to God: speaking and listening to one another, sharing silence or beauty, delight or sorrow. Intimacy grows when we invest in this kind of quality time - both in human relationships and in our relationship with God. There is truth in the familiar phrase, "If we're too busy to pray, we're too busy."
We must pray for no less a reason than our life depends on it. Jesus promised to give us life, abundant life, yet we will only realize this promise when we live in sync with God on God's terms, on God's time. Talking about God and time is a paradox: Time is created by God, et God is not subject to time. God is timeless, however we can only experience God in time. And, miraculously, we do! There are moments in our life when we actually get in touch with the timelessness of God. Gerard Manley Hopkins wrote, "The world is charged with the grandeur of God." God comes to us in time and space, in the now. This is why moments of prayer and worship are so important: In the midst of time, we actually perceive the Timeless that intersects the now. Prayer opens the space needed for that encounter.
You don't need to live in a monastery to set aside time for prayer. In fact, the busier we are, the more we must not let our schedule get in the way of demarcating sacred time. Francis de Sales, the great 17th century spiritual director observed: "Half an hour's listening is essential except when you are very busy. Then a full hour is needed." The more the tyranny of the urgent demands your time, the more time it will take to stay centered in the ground of your being, to remain rooted in your relationship with God.
Reading the Daily Office: Noon Day and Evening Prayers (Wednesdays, continuing March 4) - Part 2
From Richard Liantonio On the Road to Emmaus
Thomas Cranmer who developed the Book of Common Prayer in 1549 put the prayer back in the hands (literally!) of the common person. His two steps – simplification and English composition (instead of Latin) – meant any literate person could fully take part in and understand all of the Church’s worship. The Prayer book’s simplicity and beauty also lends easily to memorization, which would additionally enable those who were not literate to participate.
The 1979 American edition of the Book of Common Prayer has much in common with Cranmer’s original, but with some modifications, which for the most part: 1) reflect what research has discovered concerning models of prayer more ancient than what Cranmer had available, 2) restore a little bit of the complexity and diversity that Cranmer removed (some would argue he over did it) and 3) uses contemporary English (as opposed to the “thees” and “thous” current in 1549).
The central prayer texts are Morning and Evening Prayer. As with all of the services in the BCP, they have two general components: the Ordinary and the Proper.
The “Ordinary” is what stays the same all the time. There is a fixed skeletal structure that is used every single day. This helps to lay a solid foundational consistency and rhythm to the prayer.
The “Proper” is portions that change according to the day or season of the Church Year. This includes the psalms, readings, and prayers that vary. This adds the diversity and depth to the prayer. As we begin to walk through the liturgies in the next post, it will be easy to tell the difference between the Ordinary and the Proper
In addition to the two general components all of the prayer services (including midday and Compline) have the same four part structure:
1) Opening – this includes an opening Scripture verse that sets the time of prayer in its context in the Church Year, confession of sin, and opening praise.
2) Psalms – in Morning and Evening Prayer, this involves praying/singing the entire book of Psalms over a given period of time (your choice depending on how much time you want to give to it – any where from a one to seven week cycle). This is only interrupted on special holidays.
3) Readings – meditation readings from the OT, NT epistles and Gospel every day. They generally follow through entire books at a time and during the seasons of the Church Year, the readings usually relate to the seasonal themes. Canticles (biblical songs outside of the Psalms) are used as responses to the readings.
4) Prayers - a collection of prayers – some are used consistently (i.e., “Ordinary”), some vary according to the Church Year (“Proper”). Of course there’s room to add whatever prayers you want. This section always ends with thanksgiving.
Lectionary, Lent 3, Year B, March 8, 2015
I.Theme - Old and new covenants
"Moses with the Ten Commandments" - Rembrandt, 1659
The lectionary readings are here or individually:
Commentary by Rev. Mindi Welton-Mitchell:
We continue to recall the covenants of God with the people, remembering the promises of old. We have remembered the covenants of God with Noah and all of creation, between God and Abraham and Sarah and their family, and now God’s new covenant with the people journeying out of Egypt to be their God in Exodus. God’s covenant requires that the people live in community, and these “ten best ways” (a phrase I borrow from the curriculum Godly Play) are part of that covenant, what the people have to do on their end to uphold the covenant. As we know, the covenant is larger than this, and there are over 600 law codes in Exodus and Leviticus on how the people of Moses’ day were required to live in community with each other, but these ten are the ones that have stood the test of time and have become a part of even our secular society. We remember most of all that to be part of God’s family, we have to be in community with each other.
Psalm 19 is a song of praise about creation and God’s covenant. The writer delights in the law of the Lord–in following God’s law, the psalmist knows he is part of the faithful community, part of God’s family–this is beautiful to the psalmist. The writer desires to be in the company of the faithful to God, and sings the beauty of the laws and ordinances.
John 2:13-22 extends the idea of the faithful community to within and beyond the walls of the Temple. When Jesus enters the temple and sees all sorts of animals being sold for the sacrifices, the temple priests making money off of those coming to exchange for the temple currency, his anger is kindled. In the other three Gospels Jesus turns over the tables, but in John’s Gospel (in which this event happens much earlier, on a first trip to Jerusalem, not the week Jesus is killed as it is in the other Gospels), Jesus makes a whip of cords and drives out the moneychangers and sellers. Jesus desires to end all boundaries to relationship with God. No longer will the poor, who do not have the money for the temple currency or to afford the clean animals for the sacrifice, be turned away, and no longer will those in the temple appear to have special access to God. The temple of God will no longer be in stone, but in Christ, and in our very selves, the body of Christ. No longer will there be arbitrary separation based on human standards, but all who believe will be in relationship with God.
1 Corinthians 1:18-25 is the famous discourse of Paul, that we proclaim Christ crucified. The new covenant in Christ is not written on tablets of stone or seen in a bow in the clouds, but is written in our hearts, as the prophet Jeremiah proclaimed. But more importantly, the new covenant is one in which death is no more. The cross is a stumbling block to those for whom the Messiah was supposed to avoid death. The cross is foolish to those who have had gods defy death. Instead, the cross calls us to put to death the sin within us, and to work to end sin in the world. But death itself is not something to be feared, because death has no power over us. The new covenant is new life–here and to come.
The new covenant, which is emerging in the Lenten passages this season, ends all separation from God. The covenant with Noah and all creation ensures that days and seasons, the passing of years, will never cease. The covenant with Abraham and Sarah promises a family of God that will endure for generations. The covenant with Moses and the people at Sinai ensures a community of faith, the family of God, participation with each other and relationship with God. But Christ calls forth a greater covenant, one in which there are no boundaries that can be drawn on earth or by any power to separate us from God’s love, and that by being the body of Christ, we are the temple for God, that cannot be destroyed because we have the promise of eternal life in Christ.