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, who are still here, and we honor with gratitude the land itself and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

Lent

Lent 3, Year B – March 3, 2024

I.Theme –  Old and new covenants

"Moses with the Ten Commandments" – Rembrandt, 1659

The lectionary readings are here or individually:

Old Testament – Exodus 20:1-17
Psalm – Psalm 19 Page 606, BCP
Epistle –1 Corinthians 1:18-25
Gospel – John 2:13-22

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.


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Exploring the Temple Incident

John 2:13-22 -Exploring the Temple Incident

 We explore this verse in John’s Gospel:

“Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” His disciples remembered that it was written, “Zeal for your house will consume me.” The Jews then said to him, “What sign can you show us for doing this?” Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?” But he was speaking of the temple of his body. “

1. The Setting

The story takes place within the 3rd temple (1st Solomon’s, 2nd one returning from Babylonia). Herod’s temple did take a generation to build. He ruled 36 years and the temple took 46 years to construct – and it was huge! The Temple area had been enlarged to a size of about thirty-five acres. Today the Western Wall, the so-called Wailing Wall, is all that remains of the ancient walls of Herod’s Temple

More specifically, the events took place outside in the Court of Gentiles. There was a market there selling sacrificial animals and birds outside the place where the priests worked. There was also a money exchange, since the Temple dues had to be paid in Tyrian coinage, and most people had Jerusalem coinage only. This meant that the atmosphere in the Court of the Gentiles was like an oriental bazaar where merchants haggled with Jewish pilgrims – like souvenir shops clustered round modern-day cathedrals

The market did provide a valuable service. Those selling animals were providing a service to those who needing an animal to sacrifice during Feast time. Obviously this had been approved by the Jewish leaders in the temple. This was a great convenience to Jews traveling great distances, since they did not have to have livestock in tow. They could buy the necessary sacrificial animals right at the temple.

The money changers were providing a valuable service. A tax was collected from every Israelite who was twenty years old. This was due during the month preceding the Passover and was either sent in by those who lived at a distance or paid in person by those who attended the festival. They had to pay in Jewish money and not by a foreign coin and nbsp;work, to enjoy working, and to experience thenbsp;work, to enjoy working, and to experience thethus the need to have their money exchanged

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“Letting Go” – Diocese of Atlanta, Week 2

Gospel, Feb 25, 2024

From Bishop Wright – “Jesus was talking about his impending rejection, suffering, death and ultimate resurrection when Peter interrupted. He interrupted and criticized Jesus for what he was saying. Jesus was declaring the power of letting go of control precisely as Peter tries to control the moment, the message and the man. Peter found out in that exchange, that trying to control Jesus will get you labeled “Satan.” Whenever we’re talking about control, we should be investigating motivations for exerting control, especially our own. What may have been controlling Peter that day was fear. Fear is always seeking to motivate us. Always subtly vying for control of us. Stalking and shaping our worldview, our politics, our relationships, even our lives with God. (There is a direct correlation between how much we attempt to control others and our own lack of freedom.) What Jesus was proclaiming “openly,” before he was interrupted was his refusal to be obsessed with control over his reputation, his enemies, the nature of his death or the means by which God would redeem the situation.”

God’s Garden makes pretzels for Lent, Feb. 25

Pretzels for Lent date back to the early Church, perhaps sometime in the 4th century. During that time it was common for Christians to fast during the season, abstaining from meat, dairy, fats, and sweets. These quick breads are made with only a tiny bit of sugar to activate the yeast and no fat – they are entirely flour, water and yeast! The simplicity of water, salt, and flour suggested commitment and attention, not least also prayer.

As to the shape: pretzels are made in the shape of two arms crossed in prayer. In Latin, the pretzel is called “bracellae”, meaning little arms. The word “bracellae” became the German “bretzel” and “pretzel.”

Another story places the origin of the word in “pretiola” which means little reward, so pretzels might have been given as an award to a child who had learned her prayers!

The children had fun making pretzels and they even sent some home. The dough was bought so that the activity could fit in the time frame and still have time to work on the Lord’s Prayer.

Here’s a photo gallery showing the steps in making these Lenten treats


(full size gallery)

Recent Articles, Sun., Feb. 25

Second Sunday in Lent, Feb 25
Photos
Videos
God’s Garden, 10:00-11am
Bulletin
Lectionary
Sermon
Commentary Second Sunday in Lent
Visual Lectionary – Vanderbilt
“Letting Go” – Diocese of Atlanta. Peter tries control
Voices this week in Lent
Creeds class, Feb. 21
St. Matthias, Feb 24


Ministries
Village Harvest, Feb. 21
God’s Garden – Making Prezels, Feb. 25
God’s Garden- Learning the Lord’s Prayer, Feb. 18
God’s Garden – The Alleluia Banner, Part 2, Feb. 11
The Alleluia Banner, Part 1, Feb/ 4
Lenten Study – The Creeds
Creeds Class, Feb. 21
Souper Bowl Sunday results
Discretionary Fund donations Feb. 11

Bingo Night Jan 26, 6pm-7:30pm
Sacred Ground, Jan., 2024

Lent began Feb. 14 (Ash Wednesday)
Lent at St. Peter’s
Lent Basics
3 key points about Ash Wed
Ash Wed. 2024, 7pm service
“Letting Go”, Diocese of Atlanta
Conversation about Ash Wed
Lent Stations:Vices & Virtues

Black History Month, Feb., 2024
Black History month
Absalom Jones remembered Feb. 13
Rosa Parks birthday Feb. 4
Visit to Belle Grove, Feb. 2018

Lent 2, Year B, Feb 25, 2023

I. Theme –   Justification by Grace

 "Get Behind Me Satan"- James Tissot – between 1886 and 1894

The lectionary readings are here  or individually: 

Old Testament – Genesis 17:1-7, 15-16
Psalm – Psalm 22:22-30 Page 611, BCP
Epistle –Romans 4:13-25
Gospel – Mark 8:31-38 

As Suzanne Guthrie writes this week 

All the scripture readings for Sunday reference faith in some way. God initiates a reciprocal pact of faith with Abraham. The Psalmist remembers God’s former faithfulness in order to find faith in present distress despite the jeering of companions. Paul considers how Abraham’s irrational faith blessed him. Jesus asks his followers to follow him in faith to the Cross.

Commentary by Rev. Mindi Welton-Mitchell:

Continuing our journey of Lent, we are reminded of the covenants of God and God’s faithfulness.

Last week we remembered the covenant with Noah; this week, we remember God’s covenant with Abraham and Sarah. Abram and Sarai were old, too old to have children as they had always wanted, yet God promised them there would be a great nation descended from them. Abraham and Sarah did live to see their son Isaac; they did not live to see their grandchildren or great-grandchildren, did not live to see the wondrous family of Israel. But in their lifetime, they saw the beginning of God’s great covenant being fulfilled, and we have yet to see the end. God’s faithfulness endures forever.

Psalm 22 begins with lament, abandonment and loss, but by the time we get to verse 23 where we begin, there is hope, there is remembrance of God’s covenant, especially for the poor and the lost–there is good news. God does not abandon or forget, but it may be that God’s covenant comes to fulfillment in “a people yet unborn” (vs. 31). Wait for the Lord.

Mark 8:31-38 tells of where Peter misunderstands who Jesus is and what the Messiah is about. Just before this, Peter had declared Jesus to be the Christ, the son of the living God. The Living God is the God of Abraham, Isaac and Jacob, as Jesus reminds the Sadducees in chapter 12 when they attempt to trap Jesus in a question about the resurrection. God is the God of the Covenant, which has begun but has not been fulfilled. Peter saw Jesus as his Messiah, and Peter’s view of the Messiah was not one who went to the cross, rejected, and died. Peter did not understand how God’s covenant would be fulfilled in this way, because Peter had his own version of who the Messiah was. Perhaps Peter though Jesus would be an earthly king, with an earthly kingdom. Being rejected and killed was not part of an earthly messiah plan. Peter rebukes Jesus, because Jesus does not fulfill the image of messiah that Peter believed in. How often do we set our minds on human things? How often do we want to see God’s covenant, God’s promises, fulfilled now and to our benefit? Or do we understand from the Scriptures, the story of our faith, that God’s covenant has been revealed, that promises have been made, but that what we see is a glimpse, and there is so much more to come. Even our understanding of Jesus is not full. But the disciples, who were with Jesus for so long, who were raised with the Hebrew scriptures, still did not understand. So we still only understand in part.

Romans 4:13-25 is Paul’s reflection on the covenant of God with Abraham, and that it all depends on faith. Faith supersedes understanding. To paraphrase Anselm, “I do not understand in order to believe; I believe so that I may understand.” Paul looks at Abraham, who in Paul’s opinion did not waver in his faith but trusted in God’s promises. So we, too, are to trust in God, and trust in Jesus the Christ and understand that what we see is not fulfilled yet.

As we journey through Lent to the cross, we know also that the Resurrection lies beyond the cross. We have yet to experience it though we believe it, and we know we have this promise in Christ. But we need to remember that at times we will be like Peter and get it wrong. We will get impatient, we will struggle, we will doubt. We are human, just like the disciples, and we will make false assumptions and jump to conclusions. But we need to be patient, we need to wait, and we need to know that we do not see the full picture yet. As Paul says in 1 Corinthians 13, now we see in a mirror dimly, but then we will see face to face. Hold on. Wait for the Lord. We will see a glimpse in our lifetime, but know that we hope for so much more to come.


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Voices this week on the Lectionary and Lent

1. Lawrence – from "Disclosing New Worlds" – "A New Call"

Now Jesus is changing direction and focus. He is beginning a new journey whose destination is Jerusalem. The journey towards Jerusalem is the narrative symbol for the new emphasis – the Way of the Cross.

This narrative journey will disclose increasingly who Jesus is (the one who must suffer) and intensifying conflict and direct confrontation with the powers ranged against him. Yet the focus is on the disciples. How will they react to “The Way”? Will they understand? Will they “see” and “hear” what Jesus is telling them? Most importantly, will they follow, or will the Way of the Cross prove (literally) a step too far?

There is a clear narrative pattern to “the way”. It occurs again in 9:31 and 10: 32-34, and in each case – as here – the pattern is repeated: Jesus tells the disciples that “the way” is the way of suffering and death; the disciples resist this; Jesus then teaches them further about discipleship and what it means to follow him.

That is why the change of direction results immediately in Jesus’ question: “Who do you say that I am?” This is not only the midpoint of the story, but also the narrative fulcrum around which the whole gospel pivots. Who do you believe Jesus is? Which Jesus will you follow – the Jesus who travels the Way of the Cross, or the glorious, triumphant Jesus whom the disciples desperately want him to be? Or will it be a Jesus of your own making?

Jesus goes on to spell out what the Way of the Cross means for any would-be followers. It requires three things: denying self, taking up the cross, and following. There is no other way. If the Lenten journey means anything, it means discovering what this entails – just as it did for the disciples. It is not about giving up something that we like, or coping with a difficult situation at work, home or at church. That is to spiritualise and trivialise Jesus’s address and Kings’ call. The gospel was written for a community that understood at first hand what persecution meant. It meant being hauled up before the courts and, like Peter, being asked, under threat of death, “Aren’t you one of his disciples?” The temptation is to deny Jesus in order to save our own lives. Jesus tells the disciples, “If you confess me, you deny yourself – because you will be put to death for it! And yet that is actually the way to find (save) your life!”

To “take up the cross” means literally that! The journey Jesus has just begun is the journey of political confrontation. Ched Meyers suggests that the phrase “Take up your cross!” was in all likelihood a recruitment slogan for revolutionary groups – effectively “suicide squads” who were being asked to risk almost certain capture and crucifixion. There is nothing spiritualised or trivialised about Jesus’ call to discipleship here. The message of the Kingdom that he proclaims is necessarily the Way of the Cross because it is the promise and announcement and enactment of a new world order – God’s.

Note that this is a new call. In 1:16ff Jesus calls the first disciples, saying simply, “Follow me, and I will make you fish for people”. In other words, there are people who want to hear Jesus’ message, and he invites them to follow and be part of spreading Good News that is eagerly received. Now the direction changes. This is a new journey – a journey of confrontation. It bears a deadly cost. And as Jesus enters this new phase of his ministry, he does not say, “Follow me”, but warns the disciples about what is entailed and gives them the opportunity to back out. Lent is about facing the seriousness of discipleship, and wrestling seriously with the question about whether or not we are “up for it”

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Voices, Lent 1, Year B

1. Trinity –  Paying attention in Lent

In the sobering stillness of Lent, we surrender our busyness and preconceived ideas and open ourselves up to being surprised and changed by God’s love. We practice paying attention. We may find ourselves led down paths we didn’t expect — right to our own wildernesses. And as we are loved through our discomfort, we see the work God is doing in the world to bring about justice and peace, and we become part of that work. In letting go, we make room for new life, even in the most inhospitable of places.

Who knows where God will send us — beloved and driven by the Spirit — to help heal our broken world?

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“Letting Go” – Lent 1, Feb. 18, 2023

This is week 1 of Bishop Wright’s 5-part Lenten teaching series themed “Letting Go”. “Letting Go” is letting go of those things and ways that hold us back- weights, obstacles, and sin.

Week 1, Lent – “The Spirit “drove”Jesus into the wilderness and away from the familiar for a season. Spirit herded/hearted him away from home and routine, placing him among “wild beasts” and in the hands of attentive “angels.” He was at the same time, vulnerable and cared for.

“Adventures with God are always like that, God subtracts and then God multiplies. That’s fine for Jesus and his adventure, you might say, but who wants to leave the familiar, really? Remember whether we’re talking work, marriage, learning or life with God, the familiar should come with a warning label! The familiar can become a rut and a rut can become a grave. If we’re not careful we can adventure-proof our lives and make them memorials to who we and God formerly were rather than living testimonies to who we and God are right now. ”