We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

Visualizing the Trinity

Holy Trinity - Antonio de Pereda 
The Trinity is most commonly seen in Christian art with the Spirit represented by a dove, as specified in the Gospel accounts of the Baptism of Christ; he is nearly always shown with wings outspread. However depictions using three human figures appear occasionally in most periods of art. 

The Father and the Son are usually differentiated by age, and later by dress, but this too is not always the case. The usual depiction of the Father as an older man with a white beard may derive from the biblical Ancient of Days, which is often cited in defense of this sometimes controversial representation.  

The Son is often shown at the Father’s right hand.[Acts 7:56 ] He may be represented by a symbol—typically the Lamb or a cross—or on a crucifix, so that the Father is the only human figure shown at full size. In early medieval art, the Father may be represented by a hand appearing from a cloud in a blessing gesture, for example in scenes of the Baptism of Christ.  

Holy Trinity Master of Flemalle

Later, in the West, the Throne of Mercy (or “Throne of Grace”) became a common depiction. In this style, the Father (sometimes seated on a throne) is shown supporting either a crucifix[111] or, later, a slumped crucified Son, similar to the Pietà (this type is distinguished in German as the Not Gottes)[112] in his outstretched arms, while the Dove hovers above or in between them. This subject continued to be popular until the 18th century at least. 

El Greco

By the end of the 15th century, larger representations, other than the Throne of Mercy, became effectively standardised, showing an older figure in plain robes for the Father, Christ with his torso partly bare to display the wounds of his Passion, and the dove above or around them. In earlier representations both Father, especially, and Son often wear elaborate robes and crowns. Sometimes the Father alone wears a crown, or even a papal tiara. 

Trinity as 3 men

In the 17th century there was also a brief vogue for representing the Trinity as three identical men (example), conceivably influenced by Hospitality of Abraham images. This period coincided with the Spanish ascendancy in Latin America and the Philipines, so examples can be found in older churches in those areas. One odd example represents the Trinity this way in an image of the Coronation of Mary.

Holy Trinity 1

Soon, however, this type of Trinity image was condemned and supplanted by one in which the Father is represented as an older person, the Son as a younger one seated at his right and shouldering a large cross, and the Holy Spirit as a dove that hovers above the space between them. In the latter type the Spirit is represented as casting light upon the other two persons (symbolically, making it possible for humans to know them), but in one unusual variant he emanates from both their mouths simultaneously, a reference to the Latin trinitarian theology in which the Spirit “proceeds from the Father and the Son” (a phrase from the Roman Catholic text of the Nicene Creed that reads simply “proceeds from the Father” in the Orthodox and Anglican versions). 

Exploring Rublev’s famous Trinity Icon

This was written by Bill Gaultiere published by Trinity Episcopal

“Andrei Rublev painted “The Hospitality of Abraham in 1411” for the abbot of the Trinity Monastery in Russia. Rublev portrayed what has become the quintessential icon of the Holy Trinity by depicting the three mysterious strangers who visited Abraham (Genesis 18:1-15).

“In the Genesis account the Lord visits Abraham in the form of three men who are apparently angels representing God. Abraham bows low to the ground before his three visitors and they speak to Abraham in union and are alternatively referred to by the Genesis writer as “they” or “the Lord.” Abraham offers them the hospitality of foot washing, rest under a shade tree, and a meal and they offered him the announcement that God was going to give he and his wife Sarah a son, though Sarah was far past the age of childbearing.

“Rublev was the first to paint only the three angelic figures and to make them of equal size. Rublev depicts the three as One Lord. Each holds a rod in his left hand, symbolizing their equality. Each wears a cloak of blue, the color of divinity. And the face of each is exactly the same, depicting their oneness.

“The Father is like the figure on the left. His divinely blue tunic is cloaked in a color that is light and almost transparent because he is the hidden Creator. With his right he blesses the Son – he is pleased with the sacrifice he will make. His head is the only one that is lifted high and yet his gaze is turned to the other two figures.

“The Son is portrayed in the middle figure. He wears both the blue of divinity and reddish purple of royal priesthood. He is the King who descends to serve as priest to the people he created and to become part of them. With his hand he blesses the cup he is to drink, accepting his readiness to sacrifice himself for humanity. His head is bowed in submission to the Father on the left.

“The Spirit is indicated in the figure on the right. Over his divinely blue tunic he wears a cloak of green, symbolizing life and regeneration. His hand is resting on the table next to the cup, suggesting that he will be with the Son as he carries out his mission. His head is inclined toward the Father and the Son. His gaze is toward the open space at the table.

“Did you notice the beautiful circular movement in the icon of Father, Son, and Spirit? The Son and the Spirit incline their heads toward the Father and he directs his gaze back at them. The Father blesses the Son, the Son accepts the cup of sacrifice, the Spirit comforts the Son in his mission, and the Father shows he is pleased with the Son. Love is initiated by the Father, embodied by the Son, and accomplished through the Spirit.”

From Henro Nouwen, Dutch priest (psychology professor, writer, theologian) writing more than 500 years after this painting, “The more we look at this holy image with the eyes of faith, the more we come to realize that it is painted not as a lovely decoration for a convent church, nor as a helpful explanation of a difficult doctrine, but as a holy place to enter and stay within.”

Celebrating the Rappahannock River

In Year A The first reading is taken from the creation story in Genesis, Genesis 1:1-2:4a. There is a portion which deals with the waters.

“And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day.”

“And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.”

It led me to think of the Rappahannock River, a portion which flows by St. Peter’s and Port Royal. We celebrate the river in a yearly celebration “Gospel on the River” and on Easter Sunday in the Sunrise service.

We usually sing “Shall We Gather at the River”, a hymn of the River which was written one afternoon in July, 1864, when Robert Lowry, the author, was pastor of the Hanson Place Baptist Church, Brooklyn, N.Y. The weather was oppressively hot, and the author was lying on a lounge in a state of physical exhaustion. His mind raced through various symbols of life – the heavenly river, the throne and the saints.

The river is a constant factor today as it was in the past. It was the reason why Port Royal was created in the 18th century. Today it is celebrated for its beauty, peace, and recreation.

The King Singers released “Down in the River to Pray”, recorded acapella from their homes during COVID-19 which was the basis for our video. The original album it was on goes back to 2005. They write, “From our homes during isolation, we recorded a song which has been very special to us ever since it was arranged by our former baritone, Philip Lawson, in 2002.” The song is much older. The earliest known version of the song, titled “The Good Old Way,” was published in Slave Songs of the United States in 1867.The song (#104) was contributed to that book by George H. Allan of Nashville, Tennessee, who may also have been the transcriber.

This video was put together as a another means of celebrating the river. It was created for Trinity Sunday in 2020. Photographs of the Rappahannock river in various seasons at various events (Gospel on the River) were combined with their vocal adaptation to create a video celebrating the peace and spiritual nature of that river.

The Bishop here at Pentecost

Since Bishop Harris will be here May 19, it is a good chance to look at how we got bishops in the first place. Without distinctive “gear” we wouldn’t know them from regular priests. 

Our church name, Episcopal is taken from the collective group of bishops in a church.

The concept of a bishop developed gradually in the early church as an overseer but by the 1st century became established as the head of the house churches in a city. The bishop became less associated with a particular church. A single bishop was expected to lead the church in each center of Christian mission, supported by a council of presbyters (a distinct and subordinate position) with a pool of deacons 

Faith Magazine provides a good run down of the bishop adornments: 

Crosier: The bishop carries a tall hooked staff called a crosier. In the Western church, it is shaped like a shepherd’s crook to symbolize the bishop’s role as the shepherd of his flock. Its roots go back to the walking staffs of travelers at the time of Christ, and crosiers dating from as early as the fourth century have been found in the catacombs. By the Council of Toledo in 633, the crosier was mentioned as a liturgical implement. 

Miter: The miter is the tall peaked hat that bishops wear. It has its origin in the cap with headbands worn by athletes of ancient Greece. It took its current form in the 12th century. The miter/s two shield-shaped halves are said to represent the Old and New Testaments. Two strips of fabric called lappets hang down the back. The lappets were originally designed to be tied around the chin to prevent the miter from falling off while the bishop rode on horseback. The miter is laid aside when the bishop prays, and underneath it he wears a zuchetto, a skullcap originally designed to keep hair oil off the miter. 

Pectoral Cross: The bishop wears a cross called a pectoral cross. Its name derives from the Latin word pectus or “breast.” It is worn differently, depending on the bishop’s garments. For example, if he is in a suit and collar, the pectoral cross is usually placed in the vest pocket, with the chain showing. That’s why you’ll often see the bishop with a gold chain across his chest. The cross can hang from either a chain or silk cord, and many of them held relics of the True Cross. The stone assigned to bishops and archbishops is the amethyst, and many pectoral crosses are adorned with one or more.

Episcopal Ring: Bishops wear a ring that has multiple layers of meaning. It has been a symbol of authority and jurisdiction since the third century. The ring also symbolizes the bishop’s marriage to the church, his spiritual parentage and the inviolable faithfulness with which he will teach and protect his flock. This onyx ring was used by Bishop Povish.

 

Confirmation and Reception – What is it ?

On Sunday, May 19th, The Day of Pentecost, The Rt Rev Gayle Harris, Assisting Bishop in The Episcopal Diocese of Virginia, will join us at St Peter’s for a joyful time of worship and celebration and for Confirmation and Reception.

Jennifer Gamber explains that “Confirmation is one of the Church’s seven sacraments. Sacraments are “outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means by which we receive that grace.” In the sacraments we recognize God’s active presence in our lives.

The Episcopal Church recognizes the two great sacraments of the Bible, which are baptism and Eucharist, and five sacramental rights, which include Confirmation. For Confirmation, the outward visible sign of the inward and spiritual grace is the laying on of hands by the bishop, and the inward spiritual grace is the strengthening of the Holy Spirit.” (see Jennifer Gamber’s book, Your Faith, Your Life, An Invitation to the Episcopal Church for more details.)

The Book of Common Prayer reminds us that “in the course of their Christian development, those baptized at an early age, are expected, when they are ready and have been duly prepared, to make a mature public affirmation of their faith and commitment to the responsibilities of their Baptism and to receive the laying on of hands by the bishop.”

“Those baptized as adults, unless baptized with laying on of hands by a bishop, are also expected to make a public affirmation of their faith and commitment to the responsibilities of their Baptism in the presence of a bishop and to receive the laying on of hands.”

For those who have been confirmed in another denomination, the Book of Common Prayer provides for the formal reception into the Episcopal Church, which honors the commitment already having been made in the person’s previous denomination.

Read more

Highlights, “Thy Kingdom Come”, Day 1, Ascension

May 9, 2024, the first video featured Right Rev. Stephen Cottrell. the second-most senior bishop of the church and the most senior in northern England.

Key parts

“At supper with his friends on the night before he dies the other Judas asks Jesus a question in John chap 14:22. He says to “Jesus why is it that you reveal yourself to us but not to the world now now thisis a really interesting question in fact ”

“It’s a question that takes us right to because the great focus of thy kingdom come is that we pray for people who do not yet know Jesus but here’s Judas asking Jesus the question that we ask Jesus. So why is it that we need to do this. Why is it that you reveal yourself to us but not to others ? why is that why do we have to pray for these five people ? Lord why don’t you just reveal yourself to them ? Jesus tells us elsewhere in the gospels that our father knows what we need before we ask him so so why do we have to ask him so anyway

“The answer is in John 14:23. Jesus answered him, those who love me will keep my word and my father will love them and we will come to them and make our home with them.

“I think he’s saying something profoundly beautiful about the nature of prayer itself. Prayer isn’t just us asking stuff from God, it isn’t what if we could just get enough signatures on the prayer petition maybe God wou ld change his mind on this one.

“It’s about placing ourselves in right relationship with God that God will change us that we will become channels of God’s beauty, God’s goodness, God’s purposes for the world we are praying in this period between Ascension when Jesus Takes our Humanity into heaven to Pentecost the great outpouring of the Holy Spirit.”

“Come Lord Jesus Come Holy Spirit make your home in us and when we pray thy kingdom come when we pray Lord Jesus take your place at the center of my life when that happens we do indeed become channels of God’s grace, that God is at work through us and we dare to Hope and dare to believe and even see this happening in our world others coming to know Christ and even the kingdoms of this world becoming the kingdoms of our God and of his Christ.

Mothers in the Bible quiz

So how well do you know the mothers in Bible ? 

We have an online quiz of 10 questions which could stump the best of you. You don’t have to register, give your name, blood type, etc. The results are only known by you. But give it a try.  

The quiz is here for all who dare.

Mother’s Day Prayers

Mother’s Day prayer – “We give thanks and pray for our mothers and for all who have loved and cared for us as mothers in this life. We pray for mothers who rejoice; shield them. We pray for mothers who are weary, frustrated and overwhelmed; give them rest. We pray for those who have lost children; comfort them. May we love one another with your own tender compassion. Lord, in your mercy, hear our prayer.”

Mother’s Day prayer – BCP 829 #46 (adapt for “mothers”) Almighty God, heavenly Father, you have blessed us with the joy and care of children: Give to all mothers calm strength and patient wisdom as the bring them up, that they may teach them to love whatever it is just true and good, following the example of our Savior Jesus Christ. Amen

Mother’s Day prayer – “Dear Lord, we come before you today to thank you for those who have brought new life into this world. We thank you especially for Mary , the mother of our Savior Jesus Christ, who brought to birth your Son who shared our human nature and lived and died as one of us. Give us the grace, all of us, to welcome you into our hearts and minds and spirits and bring your love to birth in this world. In the name of your song and through the power of the Holy Spirit we pray. Amen”

Organic Suburbs- Rogation re-defined

Smithsonian in the May, 2015 issue writes about a new trend in planned living involving farm life. Housing is connected not to golf courses or lakes but to gardens.and farm land. Interconnectively is the key concept. In some developments, apartments and homes are wedged together to make use of limited space and encourage social interaction.

There are already dozens of agritopian developments and, fueled by the local-food movement.  There is highly planned housing together with an environmental focus .  Waste water, for example is filtered in a biological treatment system and reused for irrigation. There as much focus on providing bike and hiking paths as streets.  Parks become common meeting grounds.

Serenbe is perhaps the country’s most popular and profitable “agritopia,” outside Atlanta. It tries to combine what it would term the “good life.” – arts, agriculture, education.

At Serenbe, there is a 25-acre organic farm. Plus there farmlands  all of which produce enougth vegetables to supply a number of restaurants, a farmers’ market and a  Community-Supported Agriculture program

Their website provides an attractive description “Year-round cultural events include outdoor theater from Serenbe Playhouse, culinary workshops and festivals, music events, films and lectures, boutique shopping, art galleries, a spa and trail riding, plus a robust Artist in Residence program featuring dinners and talks. “ Currently there are 400 homes

Links 1. Serenbe  2. Smithsonian article