A Note from the Rector – 9/1/2019

The Church has its own weird language.  On the whole, I think that this is a good thing.  Strange and particular words for things—pacina, sacristy, chasuble, sanctification, supralapsarian, theophany—serve a variety of purposes.  One purpose is aesthetic. Words are cool, language is something to take delight in, and Church words ought to be beautiful and mysterious because Church itself ought to be beautiful and mysterious. 

That being said, total bewilderment is not the goal.  As we look forward to next Sunday and the start of what we often call “the program year” with the return of the adult choir and a new year of Sunday School, I want to crystalize the meaning of a few related words and phrases that I toss around a lot: Christian education, formation, and discipleship.   

Everyone knows what education is, but a Christian vision of education is a bit different from what we normally think of as education.  While facts and the rote acquisition of knowledge play a role, Christian education is more concerned with wisdom and the transformation of humans on every level—body, mind, and soul.  Christian education requires not just learning, but experience. Here’s an example. In seminary, I learned a lot of facts about the geography of the Holy Land as it pertains to Biblical study.  I read books, I passed tests, but I didn’t really know the geography of the Holy Land until I experienced it, until I stood in the places Jesus stood, until I broke bread where he broke bread, and kissed the ground where he died.  Knowing something in a deep, experiential, and multifaceted way is transformational. We were created as human beings to know God in just such a way. Books and facts and tests about God are fine, but we are meant to experience God in a way that changes everything.  That experiential knowledge is the vision of Christian education, that’s the purpose for it. That’s the ultimate measure of the success of our programing at Holy Apostles. And to be clear, you don’t have to go to Jerusalem to experience God; that can and does happen right here.

Related to this is the notion of Christian formation.  This refers to the process and activity of being formed into a Christian.  Here, we are talking about being formed on the heart level: our desires, our wills, our thoughts all being shaped in a Godward direction.  This is both an active and passive process. There are particular practices that we participate in that actively form us in particular ways.  At the same time, the activity of forming Christians is primarily something that the Holy Spirit does in us if we are open to being changed. Whether we realize it or not, everything we do and experience is part of our formation.  Not all of our formation is in a Godward direction. We are actively being formed as members of this society—our desires shaped in particular ways toward ends that are not ultimately worthy of our destiny and calling as God’s children.  So we have to be intentional about our formation as Christians and as people who know that they are beloved by God and act accordingly.

Finally, discipleship refers to the lifelong project of learning to be a disciple of Jesus.  A disciple is a follower, one who emulates. Discipleship entails discipline. Just as it takes discipline to follow an exercise routine, so it takes discipline to learn to follow Jesus.  It takes commitment. You can see how the formation of our desires and wills is an important part of discipline. It also takes the formation of a sacramental imagination for us to understand the purposes and goals of following Jesus are so much deeper than the simple work-to-receive-the-benefit calculus that so often motivates us.  “Progress” in following Jesus is not as straightforward as watching the calories burn at the gym. What is at stake in following Jesus is of eternal worth and eternal beauty—communion with God. We can of course read about this, but to really know it, you’ve got to experience it.    

Experience of the divine, formation of hearts and minds, and the discipline of following Jesus are not things that happen overnight, or through one program or activity.  The purpose of our Christian education programs requires a multifaceted approach to education on a variety of levels—learning, fellowship, personal devotion, worship, and service.  It is lifelong work, but it is the work that Jesus calls us to do (Matthew 28:19). Lest we lose heart or think it is all about humans striving, we need to remember again and again that ultimately it is the Holy Spirit doing the work of transformation in us and through us as we open ourselves to the unfathomable grace of God.  In a world of ruthless advancement, meritocracy, and soul-eating disappointment, that’s some pretty astonishing news.

In Christ,

James +

A Note from the Rector – 8/25/2019

The 28th of August is the Feast of St. Augustine of Hippo (AD 358-430).  This North African saint is one of the most important theologians of Western Christianity.  Augustine was a brilliant orator and rhetorician who received one of the finest educations possible in his time.  By his own admission, he lived a wild and disordered life, first not caring for any belief in God and then getting tangled up in a cult.  Augustine’s mother, Monica, was a devout Christian and prayed for him every day. In his late 20s, Augustine moved from Northern Africa to Milan, Italy.  At age 31, he became a Christian when, inspired by the music and preaching of the Church in Milan, he encountered a Bible and heard a quiet voice saying, “Take, Read.”  He opened the Bible randomly to St. Paul’s Epistle to the Romans and through reading became convinced of the truth of Christianity. Augustine was baptized by St. Ambrose who was the bishop of Milan at the time.  In 391, he was ordained a priest in the Diocese of Hippo in what is now Algeria. Later, he became Bishop of Hippo and remained in that position until his death. Augustine was an incredibly prolific and popular writer and preacher.  We have nearly 350 of his sermons, and dozens of treatises and theological essays. His most influential works include his Confessions, the City of God, and De Trinitatae, his treatise on the doctrine of the Trinity.  However, Augustine was first and foremost a preacher and teacher, speaking during the liturgy to a congregation of regular folks.  Below is an excerpt of one of Augustine’s sermons on 1 John 4:4-12.  

“All who do not love God are strangers and antichrists. They might come to the churches, but they cannot be numbered among the children of God. That fountain of life does not belong to them. A bad person can have baptism and prophecy. King Saul had prophecy: even while he persecuted the holy David, he was filled with the Spirit of Prophecy, and began to prophesy. [1 Sam. 19] A bad person can receive the sacrament of the body and blood of the Lord, for is said, “All who eat and drink unworthily, eat and drink judgment on themselves.” [1 Cor. 11:29] A bad person can have the name of Christ and be called a Christian. Such people are referred to when it says, “They polluted the name of their God.” [Ezek. 36:20] To have all these sacraments is, as I say, possible even for a bad person. But to have love and be a bad person is impossible. Love is the unique gift, the fountain that is yours alone. The Spirit of God exhorts you to drink from it, and in so doing to drink from himself…

“Could we love [God], unless he first loved us? Though we were slow to love, let us not be slow to love in return…This is what I insist upon: human actions can only be understood by their root in love. All kinds of actions might appear good without proceeding from the root of love…

“Once and for all, I give you this one short command: love, and do what you will. If you hold your peace, hold your peace out of love. If you cry out, cry out in love. If you correct someone, correct them out of love. If you spare them, spare them out of love. Let the root of love be in you: nothing can spring from it but good.”

Happy Feast of St. Augustine of Hippo this week!  However you celebrate, celebrate in love.  

In Christ,

James +

A Note from the Rector – 8/18/2019

A big welcome and thank you to the Reverend Canon Greg Smith, our guest celebrant and preacher!  Thank you for being here and leading us in worship! 

By the time you are reading this I will be on vacation in Colorado.  Though I am writing this in advance, I am confident that whatever I am doing when you are reading this, it is very enjoyable and relaxing.  Sunday morning I plan to attend Holy Eucharist at Trinity Episcopal Church in Greeley, Colorado. I am told it is good for me to be in the pews every once in awhile!  

Next Wednesday, August 21stmarks the beginning of my third year as your clergy person. The last two years have gone by very quickly and they have been wonderful.  Holy Apostles truly is a place to belong, and Deb, the kids, and I have found our place here. We are so grateful to you all. I am very excited to share more years of ministry and service to God with you.  We love you all very much.   

I am very excited for the beginning of our program year.  It is going to be a busy and fun Autumn. Starting September 8, we will be returning to our once a month services on the second Sunday of each month–with a twist.  Every Second Sunday we will begin at 5PM with Youth Group. This will be a time for students 12 and up to gather together, hang out, and learn more about the faith while having fun.  There will be games, and silliness, as well as conversation about serious questions of faith and life. We are looking for ways to get involved in other youth happenings in the area and around the diocese.  Youth group will be followed by Family Evening Worship at 5:45PM. We need your help to spread the word! 

–      Parents: please tell your youth about Youth Group and encourage them to come.

–      Parents: what is a good way for the church to communicate with youth?  

–      Youth (if you’re reading this): We need a cooler name than “Youth Group” and “Family Evening Worship.” The abbreviation, FEW, totally gives off the wrong vibe.  Do you have any ideas for a better name?      

In Christ,

James +

A Note from the Rector – 8/11/2019

Thanks to all who came to the five liturgy labs that we held this summer.  They were a lot of fun. I felt very rushed trying to cram in as much as I could about each topic in 45 minutes. Those who participated had lots of excellent questions.  There were always lots of donuts. It was a great time.  

I hope that the discussions and experiments have made many of you curious about our liturgy—what it means, what it does, and where it came from. If you’d like to explore some of those questions on your own, I have a few great recommendations for further reading.

Inwardly Digest: The Prayer Book as a Guide a Spiritual Life by Derek Olsen (Forward Movement, 2016)

This is a really great book.  If you only choose one of my recommendations, choose this one!  It shows how ordinary Christians can connect the liturgies of the 1979 Book of Common Prayer to their daily lives.  Derek Olsen is a fantastic author and this book is written for people in the pews. There is a chapter on the basics of liturgy and liturgical spirituality, and then three major sections: The Church Calendar, The Daily Office, and the Eucharist.  Olsen explains the nuts and bolts of the services in the BCP and how they can change your life.  

The Book of Common Prayer: A Biography by Alan Jacobs (Princeton Univ. Press, 2013)

Alan Jacobs is an Episcopalian who teaches cultural history at Baylor University.  This little book is a cultural history of the Book of Common Prayer starting with 1549 (and before) all the way until today.  It is an accessible and fascinating read.  

The Liturgy Explained by James W. Farwell (Morehouse Publishing, 2013)

James Farwell was my liturgy professor at seminary.  This is a very short basic introduction written to liturgy, especially what we do on Sunday Morning at the Eucharist.  A lot of this will be familiar to those who attended the liturgy labs, although I probably differ from him on a few key points.  His section on the different pieces of the Eucharistic Prayer would be a great follow up to last week’s session. He presents the material very clearly and succinctly.  

In Christ,

James +

A Note from the Rector – 8/4/2019

This Sunday’s liturgy lab will briefly explore the components, significance, and history of our Eucharistic Prayers.  In last week’s note I described the various Eucharistic prayers which are approved for use in our church.  

At the 10AM service, we will use Eucharistic Prayer D, which will illustrate our conversation.  As you will immediately note, using a prayer which is in our Book of Common Prayer and is already used occasionally is not very experimental.  My interpretation of the Episcopal Church’s rules (known as canons) with which I am bound under oath to comply is that it is impermissible to use an experimental prayer during our principal Sunday celebration of Christ’s Resurrection.  

However, during a Eucharist which is not the principal Sunday service, a more experimental Eucharistic prayer may be used as long as it follows the general outline provided in the Book of Common Prayer.  So, this coming Tuesday, August 6 at 6:30, we will celebrate the Feast of the Transfiguration using an experimental Eucharistic Prayer that I have written for the occasion. See you there!

In Christ,

James +

A Note from the Rector – 7/28/2019

Next Sunday, August 4, is the last in a series of five “Liturgy Labs” that we’ve held this summer.  We’ve gathered before the 10AM service, eaten donuts, and discussed various parts of our liturgy, and then we’ve experimented in our service in ways that illustrate or build on our discussion.  These sessions have been a lot of fun, and were well attended. Thank you to all who have and will participate, help set up, and bring the donuts.  

Our last Lab will focus in on Eucharistic Prayer.  Like each of the five topics, this one is too vast to adequately explore in 45 minutes of conversation before the service.  So, I am going to offer a couple of introductory remarks now, which will hopefully whet your appetite for next Sunday morning, August 4.

Eucharistic Prayer refers to the prayer which forms the second half of liturgy (the first being the “Liturgy of the Word”).  The prayer begins after the Offering with the dialogue between priest and congregation, “The Lord be with you…” and continues through several key movements, which I will discuss at the class.  Right now, I want to draw attention to the various Eucharistic prayers that are authorized for use in our church, and a little bit about where some of them came from.  

In the early church, the Eucharist was the exclusive domain of the bishop, and the earliest Eucharistic prayers were probably extemporaneously composed by the bishop during the service. Over time, bishops ordained priests to be their stand-ins as churches and diocese grew.  Eucharistic prayers began to be standardized and written down.  

There are technically eight Eucharistic prayers in the Book of Common Prayer 1979.  The first two are used within the service which is called Rite I. Rite I more closely relates to older versions of the Book of Common Prayer and uses Elizabethan (think Shakespearean) English.  Eucharistic Prayer 1 in Rite I is similar to the Eucharistic prayer that was written by Thomas Cranmer and included in 1552 Book of Common Prayer (with some important differences that I will discuss in the Lab).  

There are four Eucharistic prayers included in Rite II, which is the version of the service that we almost always use at Holy Apostles.  These prayers are named A, B, C, and D. All these prayers, except Prayer C, follow a similar pattern. Prayer C was written for the 1979 Prayer Book and is a pretty radical departure from the other prayers.  Legend has it that Prayer C was written by some priests and a bishop over the course of one evening in a Brooklyn bar and laundromat. It would be hard to make that up. Prayer D is an English translation of the 4th century Prayer of St. Basil, and is the only Eucharistic prayer that we share with the Roman Catholic Church as well as Presbyterians, Lutherans, Methodists, and is very similar to a prayer used by Eastern Orthodox churches.

The other two Eucharistic prayers in the Book of Common Prayer are really more like outlines for Eucharistic prayer, which presume that the community will compose certain sections with guidelines and without failing to include certain key elements.  These forms can be found starting on page 400 of the BCP. It should be noted that these prayers should not be used for the principal Sunday service.   

There are also three more complete Eucharistic prayers, and two more forms or outlines for Eucharistic prayer found in the supplemental resource Enriching Our Worship.  These prayers are available for occasional use with the permission of the bishop. These prayers represent attempts to expand the language we use for God and avoid specifically masculine language or imagery. While I endorse the intent, the outcome (in my opinion) is not completely satisfactory.  

Well, that’s just scratching the surface; I hope to see you at 9:15 on August 4!

In Christ,

James +

A Note from the Rector – 7/21/2019

I hope everyone is enjoying this summer, despite the heat!  It has been about 6 months since the parish annual meeting, and I thought I would take this opportunity to give an update on some of the things that are going in the parish and with me.  

Building & Grounds

Our purpose for existing as a church is “to restore all people to unity with God and each other in Christ” (BCP, p.855).  Our buildings exist to help us fulfill this purpose. They are not a purpose in themselves, but they do enable us to do the things God has called us to do together: pray, worship, proclaim the Gospel, and promote justice, peace, and love.  

Here’s what is going on with the buildings this Summer:

-Cippilone Heating and Cooling is in the process of installing new baseboard heaters in the parish hall and godly play room.  This will replace the in-floor radiant heating system, which has failed or is failing all over the building.  

-There are a lot of smaller improvements in the works, including fresh paint for the doors, a refresh of the hallway outside the offices, and some improvements to the godly play room.  

-The rectory is also being improved by replacing the heating and HVAC system which was at the end of its useful life.  

A huge thanks to the property committee for the enormous amount of work in planning and executing various projects to keep our physical plant in good condition toward fulfilling our purpose as a community.  We are blessed with a whole cadre of talented, skilled, and hardworking women and men who are able to accomplish a lot with God’s help.

Programs

This year, it has been my goal to focus on bolstering our faith formation/Christian education/discipleship programs.  With the help and leadership of a ton of creative and faithful people, here are a few things that are coming to fruition soon:

-This Fall we are planning to launch the Holy Apostles Choir School, which will meet on Tuesday and Thursday afternoons and provide quality music education, after-school care, snacks, and homework help to about 20 children from our church and neighborhood.  This is a big deal! Volunteer opportunities abound at various levels of time commitment, so please do get involved anyway you can!  

-We are also launching a new (yet to be named) opportunity for youth ages 11-18 to gather, have fun, and grow together in the Christian life.  We will meet at 5PM on the second Sunday of each month. Family Evening Worship (we’re also looking for a new name) will happen immediately following at 5:45PM.  

-We will be using a new, innovative Sunday School curriculum in the Fall, which includes a lot of interactive material for students, and ways to make preparation easy and fun for teachers.  If God is calling you to teach Sunday School, now is the time to sign up!  

-The St. Faith Preachers Series will be launching on October 6, the Feast of St. Faith, with an exciting guest preacher.  You’ll be hearing more about this soon.

-We are cooking up some exciting new opportunities for adult faith formation, community involvement, and fellowship this Fall and Winter.  Stay tuned!  

Thanks to the incredibly dedicated Sunday school teachers, and parents.  And thanks to the volunteer core that has, through the mysterious working of the Holy Spirit, brought the Choir School from non-being into a real, actual, revitalizing program for our parish.

The Rector

My primary responsibility is to serve this congregation and community: to teach, preach, pray, administer sacraments, and especially to equip all of you to do the work that God is calling us to do.  I also have a responsibility to take part in the councils of the wider church. As with all of us, life requires the important and sometimes precarious balance of work, family, and leisure. Here are few things that are happening on those last two fronts.

-I have been appointed to the Commission on Ministry for the Diocese.  This committee meets monthly to advise and assist the Bishop in the oversight of various aspects of the ministry of the diocese, including the recruitment, training, and ordination of new clergy for the diocese and the Church.  It is a huge honor to serve in this capacity.

-I am also serving on a Diocesan committee which is exploring Prayer Book revision and Prayer Book education.  I will share more information on this work as it becomes publicly available.

-I am almost done co-writing a chapter of a book about partnership and ministry with my friend, the Rev. Canon Cornelia Eaton of the Episcopal Diocese of Navajoland.  The book will be published in the Spring of 2020. I also have a couple of other small writing projects this Summer and Fall.

-The Stambaugh family will be vacationing in Colorado from August 13-20.  The Church will have a guest preacher and celebrant on Sunday, August 18.  

Thanks to the vestry, and to each and every member and friend of this parish.  It is an honor, and a great pleasure to serve as the Rector of your church, and to be part of this loving, vibrant faith community.  I love you all and I love the community that we have partnered with God to make at Holy Apostles.

In Christ,

James +

A Note From the Rector – 7/14/2019

Last Sunday, we had a Liturgy Lab discussion about church furniture, and how changing the orientation of the altar, pulpit/lectern, font, and seating change our experience of worship. It was an interesting discussion. 

Then we experimented with the orientation of our furniture of worship during our 10AM service.  Since we were worshiping in the parish hall, we placed our movable altar in the center of the room, and oriented the lectern and baptismal font on either side.  We then sat “collegiate” or “monastic” style with the chairs lined up on either side, facing each other (sort of like the choir seating area is arranged in the chancel of the church building itself).  This had the effect of putting the altar and the Eucharistic prayer right in the middle of everything. The idea was that the presence of Christ is found in Communion, right in our midst.  

While there will not be a Liturgy Lab discussion, this Sunday the experiment continues.  We are going to try a different orientation of our worship space while we worship in the parish hall.  During last week’s discussion, we talked about “praying toward the East.” It was the ancient practice of the church until the 20th century to pray facing east.  Praying facing the direction of the rising sun is symbolic of our hope in the return of God’s son, Jesus Christ.  Our hope is that God’s Son will return one day to judge the living and the dead and to bring about God’s reign of righteousness & perfect peace.  For centuries, this hope was symbolically expressed by facing the east during liturgical prayer. Logistically, this means that the priest presiding over the Eucharistic prayer and the people all faced the same direction (east) while praying to God.  As liturgical scholar, U.M. Lang writes, “When we speak to someone we obviously face that person. Accordingly, the whole liturgical assembly, priest and people, should face the same way, turning towards God to whom prayers and offerings are addressed in this common act of trinitarian worship.”[1]  

This practice ought to emphasize that when the priest says the Eucharist, it isn’t a performance. He or she isn’t saying the prayer to the people, but rather, he or she is a representative of the people offering the prayer and other offerings to God on the people’s behalf.  

Accordingly, our liturgical experiment for this Sunday will be that we will orient the altar and the chairs so that we all face east when we pray to God.  It ought to be fun. I am very interested in hearing from you how this orientation (and last week’s orientation) change the experience of worship for you.  

In Christ,

James +

[1]U.M. Lang, Turning Toward the Lord: Orientation in Liturgical Prayer. San Francisco: Ignatius Press (2004), 32.

A Note from the Rector – 6/30/2019

The Scripture that is read at our services is part of a three-year cycle of readings called a Lectionary, a set cycle of Scripture readings that have been used by the Church since the beginning.  We got the practice from Judaism, in fact. Our lectionary is called the Revised Common Lectionary. Beginning in the late 1970s, a committee made of people of various Protestant denominations got together to adapt the Roman Catholic Lectionary for use in other churches.  As with the work of many (most?) committees, it took a long time. The Revised Common Lectionary was finally released for public use in 1992. It was adopted by the Episcopal Church as our official lectionary (replacing the lectionary that was originally published in the 1979 Book of Common Prayer) in 2006.  The RCL Lectionary is a three-year cycle, and in addition for Ordinary Time, the RCL Lectionary provides two tracks (because a three-year cycle isn’t complicated enough!). Track 1 of the lectionary goes through a book of the Hebrew Scriptures (aka the Old Testament) in sequence, more or less. So, each Sunday in Track 1, the first lesson is a portion of Scripture that is more or less in sequence with the previous week’s portion.  Track 2 of the RCL Lectionary jumps around. This was the model of the older Book of Common Prayer Lectionary, as well as the model of the Roman Catholic Lectionary. The idea is that the First Lesson (taken from the Hebrew Bible) relates in some way to the Gospel reading appointed for the day. So for instance, this week’s Gospel reading is Luke 9:51-62. The circumstances of the Gospel story, and several of the things that Jesus says, echo a much older story found in 2 Kings chapter 2. Because of this connection, 2 Kings 2:1-2, 6-14 were chosen to be the First Lesson in our Lectionary. For more details, come listen to my sermon (and/or read the two passages on your own)! There is a deep, but potentially dangerous, theological logic to this game of connecting older texts to texts from the Gospels. What makes the whole thing work is the fact that Christians believe that in Christ, God has fulfilled God’s plan to redeem and renew all of Creation. A big chunk of that plan is revealed in the Hebrew Bible. If Christ is the culmination, fulfillment, and final chapter of that plan, then He is the key to understanding the whole kit-and-kaboodle. So, we use Christ as a lens for reading and understanding all of Scripture.  There is a danger here, which I will discuss another time. But for now, pay attention to the way our lectionary and your preacher connect the Hebrew Bible with the Gospel readings.

In Christ,
James+

A Note from the Rector – 6/23/2019

Today, we return to Ordinary Time.  The Christian life, as represented in our Church’s calendar, is shaped by the rhythms of feasts and fasts.  This cycle is centered on the two great feasts of Christ’s Incarnation: Christmas and Easter. We celebrate Easter for 50 days ending with the Day of Pentecost (June 9 this year). That was followed by Trinity Sunday last week. The Feast of the Ascension (40 days after Easter) and Pentecost (50 days after Easter) both sort of naturally lead to reflection on the mystery of the Triune nature of God, which we always contemplate in our worship, but which we contemplated in a concentrated fashion last Sunday.  Now, we enter a long stretch of Ordinary Time. The liturgical color is green, which puts me in mind of plants and growth. Ordinary time makes up most of the Church calendar because growing in our faith is something that happens, for the most part, in quotidian, day-to-day life experiences. The way we strive to live the Christian life of worship of God & service toward others in the ordinary times of our lives shapes us into people who can rely on God during the not-so-ordinary times in our lives–times of great joy and also times of great hardship, fear, or distress.  God is with us in the feasts and the fasts of life. The task of Christian living is learning to recognize how that is true. That is where the Daily Office comes in.

The Daily Office is the collective name for four services that appear in the Book of Common Prayer: Morning Prayer, Noon Day Prayer, Evening Prayer, and Compline. In his wonderful book, Inwardly Digest: The Prayer Book as Guide to a Spiritual Life, Derek Olsen devotes a chapter to the Daily Office.   Together, these prayers of the Church are meant to shape our days and hours, as Olsen writes, “the Daily Office helps us see the life of faith as a daily activity that must be consistently chosen from among a hundred other things all clamoring for our time and attention.”

The Daily Office forms the backbone of the prayer of the church.  Morning Prayer and Evening Prayer are the “main” offices. Noon Day Prayer and Compline (meant to be prayed at night, or right before bed) are shorter offices, and take between 5 to 10 minutes to pray.  All four offices are primarily composed of Scripture, and particularly the poetry of Scripture. A life formed by these prayers is a life formed by the beautiful as well as the good and the true.

Today’s Liturgy Lab experiment involves using the office of Morning Prayer as the Liturgy of the Word in our 10AM Holy Eucharist.  If you were here for the first Liturgy Lab last week, you’ll remember me talking about the “logic of liturgy.” The basic logic or structure of our normal 10AM Eucharist is two-fold: Liturgy of the Word (readings, sermon, prayers, etc.) and Liturgy of the Altar (Holy Communion).  Today, the second part (starting with the Offering) will be the same as normal, the first part will be the office of Morning Prayer. Most of the same components will be present: the readings, the psalms, the prayers and the sermon, but the order in which we do these things will be significantly different.  Our Liturgy Lab discussion at 9:15AM Sunday morning will be devoted to further exploration of these changes and the history and meaning of our common worship. Come for the donuts, stay for the surprisingly interesting discussion.

In Christ,
James+