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.

The Creeds Class, Part 2, Feb. 28, 2024

What the Creeds have to say about God and how that understanding influences our own relationships with God. There were 7 participants.

The session started with Psalm 134

A song of ascents.

Praise the Lord, all you servants of the Lord
    who minister by night in the house of the Lord.
Lift up your hands in the sanctuary
    and praise the Lord.

May the Lord bless you from Zion,
    he who is the Maker of heaven and earth. 

The catechism was reviewed (beginning on Page 845), Book of Common Prayer. It has 5 questions

Q. What do we learn about God as creator from the revelation to Israel?
A. We learn that there is one God, the Father Almighty, creator of heaven and earth, of all that is, seen and unseen.

Q. What does this mean?
A. This means that the universe is good, that it is the work of a single loving God who creates, sustains, and directs it.

Q. What does this mean about our place in the universe?
A. It means that the world belongs to its creator; and that we are called to enjoy it and to care for it in accordance with God’s purposes.

Q. What does this mean about human life?
A. It means that all people are worthy of respect and honor, because all are created in the image of God, and all can respond to the love of God.

Q. How was this revelation handed down to us?
A. This revelation was handed down to us through a community created by a covenant with God.

The Nicene Creed presents a more complete picture than the Apostles Creed:

“We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.  (Nicene Creed)  I believe in God, the Father Almighty, creator of heaven and earth.  “

Let’s break it down:

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Sunday’s Links, March 3, 2024

Third Sunday in Lent

  • Web site
  • YouTube St. Peter’s Page for viewing services
  • Facebook St. Peter’s Page
  • Location – 823 Water Street, P. O. Box 399, Port Royal, Virginia 22535
  • Wed., Feb. 28, Ecumenical Bible Study, Parish House, 10am-12pm  Reading Lectionary for the Third Sunday in Lent
  • Wed., Feb. 28, “The Creeds—a Guide to Deeper Faith”, 7pm. This week – God in the Creeds Zoom link Meeting ID: 833 7014 5820 Passcode: 528834
  • Thurs., Feb. 29, Sacred Ground, 7pm. Zoom link Meeting ID: 828 0444 2092, Passcode: 181934
  • Sun., March 3, “God’s Garden”, 10:00am.
  • Servers, Third Sunday in Lent, Eucharist, March 3, 11am
    Lector: Ben Hicks
    Acolyte: Chester Duke
    Bread and Wine :
    Chalice Bearer: Andrea Pogue
    Altar Cleanup: Jan Saylor
  • Wed., March 6, Ecumenical Bible Study, Parish House, 10am-12pm  Reading Lectionary for the Fourth Sunday in Lent
  • Wed., March 6, “The Creeds—a Guide to Deeper Faith”, 7pm. This week, Jesus in the Creeds Zoom link Meeting ID: 833 7014 5820 Passcode: 528834
  • Thurs., March 7, Confirmation Class begins, 7:30pm-8:15pm. Zoom link Meeting ID: 893 1712 7905 Passcode: 505603
  • Coming up!

  • Holy Week Workshop, March 24, 2:30pm The following donated items needed by March 17: egg cartons (12 egg size), terra cotta 2 1/2″ pots, and 6″ terra cotta drip trays (used is fine), and any leftover potting soil you might like to share. Place items on the back pew. Thank you!!
  • Lenten Page

    Quick link to Feb, 2024 Lent Calendar
    Quick link to March, 2024 Lent Calendar

  • Feb., 2024 newsletter
  • All articles for Sunday, March 3, 2024
  • Recent Articles, March 3, 2024, Lent 3

    Third Sunday in Lent, March 3
    Videos
    Photos from Sunday
    Photos leading to Lent 3
    Sermon
    Bulletin
    God’s Garden, 10:00-11am
    Lectionary, 11am service
    Commentary Third Sunday in Lent
    Visual Lectionary – Vanderbilt
    Exploring the Temple Incident
    Art with the Temple Incident

    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” series, Diocese of Atlanta
    “Letting Go”-Diocese of Atlanta. Feb. 25
    “Letting Go”-Diocese of Atlanta March 3


    Conversation about Ash Wed
    Lent Stations:Vices & Virtues

    Ministries
    Holy Week Workshop, March 26
    Stations of the Cross
    Village Harvest, Feb., 2024


    Lenten Study – The Creeds
    Creeds class, Feb. 21
    Creeds class, Feb. 28- God


    God’s Garden “Let the Children Come to Me”
    God’s Garden – Making pretzels
    God’s Garden- Learning the Lord’s Prayer
    God’s Garden – The Alleluia Banner, Part 2
    The Alleluia Banner, Part 1


    Discretionary Fund donations Feb. 11


    Sacred Ground, Jan., 2024
    Sacred Ground, Feb., 2024

    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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    The SALT blog for Lent 3, March 3 – “New ways of Encountering God – seeing and believing”

    The Salt Blog Takeaways

    1. Gospel – Temple will give way to a new means of encountering God

    From the Gospel -“In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables. 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.

    From SALT commentary on Lent 3

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    Arts and Faith, Lent 3, Year B

    By Daniella Zsupan-Jerome, assistant professor of liturgy, catechesis, and evangelization at Loyola University New Orleans.

    Quentin Matsys, the Flemish master of the 16th century, was known for his caricature painting and satirical commentary. In his Jesus Chasing the Merchants from the Temple, we see his caricatural style shine. Each person in this image has a unique expression, even the lamb being carried away in the center of the scene. Matsys was not one for flattery—the faces of some of the merchants border on grotesque, though not all. He is careful to maintain these as human faces, ones we can identify with and see ourselves in.

    The scene includes the range of characters noted in the Gospel story. Christ is in the center, driving out the merchants with his rope whip, three merchants receiving his blows. One of them, perhaps a money changer, lies on the ground, his table flipped, his coins scattered. Another merchant is just making his escape with a lamb on his back, while the most grotesque one on the left is trying to get away with his goods under his arms. In the back left, three distinguished-looking men observe—these are perhaps the Jewish leaders who debate with Christ about the Temple in John’s Gospel. To the right of the scene are three additional onlookers: one more merchant partially concealed by a sack, a seated figure, and a Temple-goer, whom we see in profile.

    The setting evokes the idea of the Temple, but in fact it is a high-Gothic church contemporary to the artist’s time, perhaps the Cathedral of Antwerp, the town where the artist was most active. Likewise, the colorful clothes each character wears tell us that Matsys set this scene not in the Temple of first-century Jerusalem, but in his own 16th century. This is a not-so-subtle satirical commentary suggesting that perhaps the Church at his time needed Jesus’ cleansing. Yet, through the use of thoroughly human faces, it is not just the people of Matsys’s time that needed repentance and purification. The image invites us to see ourselves in it as well, to see and acknowledge honestly those areas of our lives needing a major cleaning. The variety of faces offer several entry points for us—the person on the ground, the one escaping, the one looking on, the one hiding, the one at a critical distance—where do we find ourselves in this im

    The Sermons in February

    Feb. 25 – Lent 2- “Suffering” – Rev. Catherine Hicks

    Written
    Video
    Gospel 

    The sermon was about suffering. Three types of suffering  – those due to natural causes,  sin, redemptive were included.

    “God does not ask us to suffer needlessly.    But God does hope that we will accept redemptive suffering if our suffering can contribute to the growth of goodness and justice in the world around us, and if our suffering and self-denial could possibly lead to the redemption and healing of even one other person by letting  God’s grace work through us.”

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