October 17, 2022
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Susan is out of the office this week


For The Love Of All That’s Hallowed Sunday
One Service @ 9:30 followed by

Gumbo Lunch,
Ministry Fair and
Trunk or Tractor(?)Treat 
Saints on the Big screen

Costumed Congregants welcome and Candy filled Cars needed !
Are you the “contact” person, or lead a special ministry?
We’ll be setting up information tables to showcase all of the Ministries offered by St. Peter’s.  Contact Fr. Patrick or Gail for set-up plans, inside OR out !



The Feast Day of St. Luke


Collect: Almighty God, who inspired your servant Luke the physician to set forth in the Gospel the love and healing power of your Son: Graciously continue in your Church this love and power to heal, to the praise and glory of your Name; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.


Father Patrick is out of town so…
There will be no Intercessory Prayer. Morning Bible Study or Via Media

12:05 Noonday Prayers led by Ann Milsted
6pm Bell Choir Practice

The FULL Wednesday Wave will return October 26
and include Casting Nets @ 2:30 and  Compline @ 5



Twentieth Sunday after Pentecost
Proper 25, October 23th
Deacon’s Mass

ReadingsSirach 35:12-17, Psalm 84:1-6
2 Timothy 4:6-8,16-18John 4:46-54*

Collect:  Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

*with permission from the Bishop, we are using our Fall Formation selections for our Gospel reading

EYC Sunday Evening

Each Sunday evening at St. Mark’s.
5th-8th Grade 4-5 p.m.
Dinner 5-5:30 p.m.
9-12th Grade 5:30-7 p.m.

Lesser Feast Days and Fasts for this week


17 Ignatius of Antioch, Bishop and Martyr, c.115

19 Henry Martyn, Priest and Missionary, 1812

25 [Tabitha (Dorcas) of Joppa]

26 Alfred, King, 899

Lesser Feast Days and Fasts site


Our neighbors to the East at the
Episcopal Church of the Redeemer, Biloxi


Our neighbors to the West at Trinity, Pass Christian have their Pumpkin Patch packed as well !



Ladies will gather Tuesday, October 25, 2022 at Murky Waters BBQ in downtown.

MEN’S GRILLIN GROUP meets Tuesday, October 25th 6PM in the parish hall. Bring your meat for the grill, beverage of choice, and $20 dues. RSVP to Mike Cassady at 228-326-6601

image0 (7)

Help us update our Parish Directory

Help us update our Parish Directory by OCTOBER 30th

What better spot,
to take that shot…
than in front of our
newly painted doors !

Email your photo and any updated info to: stpetersbthesea@bellsouth.net
OR, Upload your photos through our website:
and send your updates through our form.

November 2nd -4th, 2022
Grace Church Cathedral Charleston
Fall Flower Festival

PDF Application


How can we help?

Safe Online Donation

There are two ways to contribute:

  1. Donate Online Here 

  2. Or write a check payable to Episcopal Diocese of Southwest Florida and mail it to
    Diocesan House, 8005 25th Street East, Parrish, FL 34219. Make sure to note “Hurricane Relief” in your memo line. 

Weekly Worship Schedule 
Wednesday Wave
9am Intercessory Prayer
10:30am Bible Study
12:05pm Litany of Healing
~12:45pm Via Media Streaming

Sundays by-the-Sea
8am Rite I *
9:30am Coffee and Adult Sunday School in the Great Room

 Kids’ Sunday School
 Rite II *
*Streaming Services

10:30 am Children’s Church
Child Care Available

October 16, 2022Sunday Rite I
Sunday Rite II

October 6 – October 22
17th – Leanne Callahan
18th – Patti Nicholas
20th – Shelby Burch
21st – Hal White
22nd – Frank & Barbara Downey

October 23 – October 29
26th – Pat Lukas
26th – Joan McFarland
26th – Ella Touchstone
28th – Scott Belham
28th – Margaret Murdock
28th – Hutson Rollins
27th – Gordon & Leslie Stanfield

October 30 – For The Love Of All That’s Hallowed Sunday

November 24 – Thanksgiving by-the-Sea (Details TBA)
November 25, 26. 27 – JOYFUL Friday & Arts by-the-Sea

December 3 – Chrismons of Clay
December 10 – Pyzanky Eggs
December 17 – Rosary Making

Contact Gail to be a part of our Merry Market or Creative Classes

ECW News



Youth Groups

Check out all of the upcoming events
for our youth and follow their
instagram page

Happening A Christian Experience
Happening #93 November 18-20
St. Columb’s, Ridgeland
Register to Attend Happening #93 (grades 10-12)

Support our Local Non-Profits

Gulf Coast Community Ministries

Agency Logo

Support our ECW with the purchase of a St. Peter’s Ornament!

Commissioned in 2009, and the 4th in a series of Downtown Gulfport Landmarks, these cast pewter ornaments are the original work of artist Maurice Milleur. Measuring approximately 2 3/4″ tall.
These make great gifts and help support our ECW.
Ornaments are $20/each and may be purchased by contacting any ECW member or the church office.

words of the week

(what does it mean?)


Water is a major element in religious rituals. It is a natural symbol of birth, fertility, life, and cleansing. To emerge from the waters is to be clean and fresh and new. To wash the body, or even the hands, is symbolically to become clean in an interior sense. Ritually, water is a symbol of purity and washing is a symbol of purifying. Ritual immersion renews life and power. It is a reappropriation of the energy of the first creation so that what is immersed is made new. Water is necessary to all animal and vegetable life. It is a part of their physical being. It is also part of the structure of many minerals. Water is characterized by fluidity, formlessness, and an almost endless ability to adapt itself to shapes and temperatures. Genesis describes the formless waste at the beginning of creation as “the waters” (Gn 1:2). Everything is born out of the primeval waters of chaos. The earth itself takes form when it emerges from the waters.

The principal use of water in Christian worship is to immerse the candidate in baptism. It is a sign not only of cleansing but of ritual death and rebirth in Jesus Christ. Water is the sacramental matter of baptism. The use of “holy water” for blessing, or for signing oneself with the cross, is intended to renew baptism and the baptismal covenant in the believer. Water is also mixed with wine in the chalice at the Eucharist, recalling the general custom in the ancient world of mixing water with wine before drinking it. It was given a symbolic interpretation during the Monophysite controversy. The mixture of water and wine was seen as symbolic of the union of humanity and deity in the person of Christ. The monophysites refused to add water, symbolizing their belief in one nature of the Incarnate Word.



Alcoholic beverage made from the fermented juice of grapes. Wine and bread are the essential elements of the eucharist. Wine is associated with celebration, fellowship, and joy. In Judaism, bread and wine were used in household worship such as the Sabbath meal and the Passover meal. The synoptic gospels identify Jesus’ Last Supper with his disciples on the night before his death as a Passover meal. At this meal Jesus identified the cup of wine with his blood of the new covenant and foretold that he would not again drink “the fruit of the vine” with his disciples until drinking it new with them in the kingdom of God (Mt 26:26-29, Mk 14:22-25, Lk 22:14-20). This identification of Christ’s blood of the new covenant with the wine is continued in the institution narratives of the Eucharistic prayers of the BCP (pp. 342, 363, 368, 371, 374). Rite 1, Prayer I identifies the wine with Christ”s blood of the New Testament (BCP, p. 335). However, the doctrine of concomitance upholds the truth of sacramental theology that Christ”s body and blood are both present in each of the Eucharistic elements of bread and wine. Christ is understood to be “really present” in a special way in the consecrated elements of bread and wine. The bread and wine constitute the sacramental matter of the Eucharist.

It is customary to add a little water to the wine in preparing the altar for the Eucharistic prayer. This custom is known as the “mixed chalice.” Wine of any color may be used at the Eucharist. There is to be only one chalice on the altar during the prayer of consecration. Additional chalices may be filled from a flagon containing consecrated wine after the Eucharistic prayer is completed. If there is insufficient wine to distribute to the people, additional wine may be consecrated by the celebrant. Any consecrated wine that is not administered at communion may be consumed by the ministers, reserved, or disposed of in a reverent manner. Some Protestant churches substitute grape juice for wine and substitute individual small cups for the common chalice or cup at their celebrations of communion. 


St. Luke the Evangelist
is one of the Four Evangelists – the four traditionally ascribed authors of the canonical gospels. The Early Church Fathers ascribed to him authorship of both the Gospel of Luke and the Acts of the Apostles, which would mean Luke contributed over a quarter of the text of the New Testament, more than any other author. Prominent figures in early Christianity such as 
Jerome and Eusebius later reaffirmed his authorship, although a lack of conclusive evidence as to the identity of the author of the works has led to discussion in scholarly circles, both secular and religious.

The New Testament mentions Luke briefly a few times, and the Epistle to the Colossians (Col 4:14) refers to him as a physician (from Greek for ‘one who heals’); thus he is thought to have been both a physician and a disciple of Paul.

Since the early years of the faith, Christians have regarded him as a saint. He is believed to have been a martyr, reportedly having been hanged from an olive tree, though some believe otherwise. The Catholic Church and other major denominations venerate him as Saint Luke the Evangelist and as a patron saint of artists, physicians, bachelors, surgeons, students and butchers; his feast day is 18 October.

Many scholars believe that Luke was a Greek physician who lived in the Greek city of Antioch in Ancient Syria, although some other scholars and theologians think Luke was a Hellenic Jew. While it has been widely accepted that the theology of Luke-Acts points to a gentile Christian writing for a gentile audience, some have concluded that it is more plausible that Luke-Acts is directed to a community made up of both Jewish and gentile Christians since there is stress on the scriptural roots of the gentile mission (see the use of Isaiah 49:6 in Luke-Acts). Others have only been prepared to conclude that Luke was either a Hellenistic Jew or a god-fearer.

His earliest mention is in Philemon 1:24. He is also mentioned in Colossians 4:14 and 2 Timothy 4:11, two Pauline epistles

If one accepts that Luke was indeed the author of the Gospel bearing his name and the Acts of the Apostles, certain details of his personal life can be reasonably assumed. While he does exclude himself from those who were eyewitnesses to Jesus’ ministry, he repeatedly uses the word “we” in describing the Pauline missions in Acts of the Apostles, indicating that he was personally there at those times.

Luke’s presence in Rome with the Apostle Paul near the end of Paul’s life was attested by 2 Timothy 4:11: “Only Luke is with me”. In the last chapter of the Book of Acts, widely attributed to Luke, there are several accounts in the first person also affirming Luke’s presence in Rome, including Acts 28:16: “And when we came to Rome…” According to some accounts, Luke also contributed to the authorship of the Epistle to the Hebrews.

Luke died at age 84 in Boeotia, according to a “fairly early and widespread tradition”. According to Nikephoros Kallistos Xanthopoulos, Greek historian of the 14th century (and others), Luke’s tomb was located in Thebes, whence his relics were transferred to Constantinople in the year 357.

Authorship of Luke and Acts

The Gospel of Luke does not name its author. The Gospel was not, nor does it claim to be, written by direct witnesses to the reported events, unlike Acts beginning in the sixteenth chapter. However, in most translations the author suggests that they have investigated the book’s events and notes the name (Theophilus) of that to whom they are writing.

The earliest manuscript of the Gospel (Papyrus 75 = Papyrus Bodmer XIV-XV), dated c. AD 200, ascribes the work to Luke; as did Irenaeus writing c. AD 180, and the Muratorian fragment, a 7th-century Latin manuscript thought to be copied and translated from a Greek manuscript as old as AD 170.

The Gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke-Acts. Together they account for 27.5% of the New Testament, the largest contribution by a single author.

As a historian

Most scholars understand Luke’s works (Luke-Acts) in the tradition of Greek historiography. Luke 1:1-4, drawing on historical investigation, identified the work to the readers as belonging to the genre of history. There is disagreement about how best to treat Luke’s writings, with some historians regarding Luke as highly accurate, and others taking a more critical approach.

Based on his accurate description of towns, cities and islands, as well as correctly naming various official titles, archaeologist William Mitchell Ramsay wrote that “Luke is a historian of the first rank; not merely are his statements of fact trustworthy.

In modern times, Luke’s competence as a historian is questioned, depending upon one’s a priori view of the supernatural. Since post-Enlightenment historians work with methodological naturalism, such historians would see a narrative that relates supernatural, fantastic things like angels, demons etc., as problematic as a historical source. Mark Powell claims that “it is doubtful whether the writing of history was ever Luke’s intent. Luke wrote to proclaim, to persuade, and to interpret; he did not write to preserve records for posterity. An awareness of this, has been, for many, the final nail in Luke the historian’s coffin.”

As an artist

Christian tradition, starting from the 8th century, states that Luke was the first icon painter. He is said to have painted pictures of the Virgin Mary and Child, in particular the Hodegetria image in Constantinople (now lost). Starting from the 11th century, a number of painted images were venerated as his autograph works, including the Black Madonna of Częstochowa and Our Lady of Vladimir. He was also said to have painted Saints Peter and Paul, and to have illustrated a gospel book with a full cycle of miniatures.

Late medieval Guilds of Saint Luke in the cities of Late Medieval Europe, especially Flanders, or the “Accademia di San Luca” (Academy of Saint Luke) in Rome – imitated in many other European cities during the 16th century – gathered together and protected painters. The tradition that Luke painted icons of Mary and Jesus has been common, particularly in Eastern Orthodoxy. The tradition also has support from the Saint Thomas Christians of India who claim to still have one of the Theotokos icons that Saint Luke painted and which Saint Thomas brought to India.

The art critic A. I. Uspensky writes that the icons attributed to the brush of the Evangelist Luke have a completely Byzantine character that was fully established only in the 5th-6th centuries.


In traditional depictions, such as paintings, evangelist portraits, and church mosaics, Saint Luke is often accompanied by an ox or bull, usually having wings. Sometimes only the symbol is shown, especially when in a combination of those of all Four Evangelists.

From WIKIPEDIA: https://en.wikipedia.org/wiki/Luke_the_Evangelist

18 Ways to Honor Saint Luke

Telling the StoryPentecost 19 (C) – Track 1

October 16, 2022

[RCL] Jeremiah 31:27-34; Psalm 119:97-104; 2 Timothy 3:14-4:5; Luke 18:1-8

In the tradition of oral storytelling, there is a notion that when a story is written down, it ceases to be the living, changing thing that was passed down from one storyteller to the next. In oral tradition, the story is alive in the imagination of the teller – inflected by who the teller is and adapted for its hearers. The story is told as it can only be by that teller, in that setting. When the story is set down in writing, it loses that malleability.


This is not so different from how we pass along our faith tradition. It is like an ember, passed from one to the next, and each person adds their own breath to stoke it, keep it alive, and pass it on. One could not live deeply into this incarnate faith without seeing it embodied in others and practicing it in community. Stories of those who have gone before us inspire us; the encouragement of those around us keeps us going.

In the first chapter of 2 Timothy, the teacher writes to his beloved student, “I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you.” He then reminds Timothy, “rekindle the gift of God that is within you.” 2 Timothy is written by a teacher nearing the end of his life and imparting wisdom and encouragement for the journey to the next generation. His words are the treasure he wants his student to remember and to continue sharing because this treasure has sustained him. Hold fast to the good teaching you have received, he reminds Timothy; let it give you strength in times of suffering. Share this good news with others – they need it, too. In other words, keep alive this ember, stoke it up so that it may sustain you and be passed along.

While our holy scripture may have been written down and canonized centuries ago, it is certainly no lifeless thing. As our passage from 2 Timothy today reminds us, “All scripture is inspired by God.” The literal translation from the Greek is more like, “All scripture is God-breathed.” It is living, endlessly relevant, and able to speak to us in every era. To have the breath of God is to have life, like the earthen forms of Adam and Eve in Genesis. And while scripture has been misused by humans in every generation, the Holy Spirit keeps showing up, guiding us, and speaking to us.

The story of God’s unwavering love is no less true now than it was at the beginning of creation. The enlivening breath of God is no less active. Scripture and storytelling shape our vision to recognize and discern God’s invitation and movement in the world. It can help us to look around and say, “How is the Holy Spirit moving here? Does this feel like the life-giving breath of God?”
As 2 Timothy reminds us, the time will not always be favorable or receptive to the life-giving breath of God, but being immersed in scripture and interpreting it in our communities will help us recognize the call of the Holy Spirit to be part of helping scripture come alive for others.

When we are persistent in prayer and in our pursuit of justice, we add to the embodiment of the story of the widow continually knocking on the judge’s door. When we welcome with wide-open arms those who have wandered away, we give more life to the story of the Prodigal Son and his loving father. When we forgive, advocate for others, or rejoice in God’s goodness, we become part of the stories Jesus tells about what the kingdom of God is like. We embody the slow, steady work of the love of God – a tradition that is not the flashiest in any generation but one that is always needed. Knowing that love, reminding one another, and living into it is our treasure. It is the ember we have received from our mothers and grandmothers and teachers in the faith to which we are called to bring ourselves and then share with others.

2 Timothy urges, “Proclaim the message… do the work of an evangelist, carry out your ministry fully.” There is an invitation here for every single one of us. Our stories are part of the broader story God is telling, and each of us is invited to call attention to the love that shapes the arc of that story. Each of us adds our own inflection, our own context to the story: here is what the ancient message of God’s unwavering love looks like right here, right now, in this place and time.

What stories of God’s love stoke the ember of faith within you? What goodness have you seen that deserves to be told? How might you embody the faith that has been passed down to you, as only you can? How might this community tell the story of how the Holy Spirit is showing up here, breathing new life and stirring us into ministry beyond ourselves?

Each of us is a storyteller in this tradition, carrying the witness of the saints who have gone before us and passing on wisdom, encouragement, and a love that sustains to the next generation. So, “Proclaim the message… do the work of an evangelist, carry out your ministry fully.” Embody the good news of God’s love that we have received so that others may see and know it, too. Persist in telling the stories that help us recognize and discern the life-giving breath of God moving through generations and all creation. Kindle the gift of God that is within you, already equipping you for this work. Amen.

The Rev. Lucy Strandlund is the Associate Rector for Liturgy & Pastoral Care at St. Paul’s Episcopal Church in Winston-Salem. She has a Master of Divinity and Master of Arts in Spiritual Formation from the Seminary of the Southwest in Austin, Texas. In her free time, she loves to be outside, eat good food, and learn new things.

Word – Proper 24 (C) SermonDownload

PDF – Proper 24 (C) SermonDownload




Bible Study: Pentecost 19 (C)

October 16, 2022

Andrew Gordon

[RCL] Jeremiah 29:1, 4-7; Psalm 66:1-11; 2 Timothy 2:8-15; Luke 17:11-19

Jeremiah 31:27-34

The days are surely coming. The phrase itself feels ominous, scary even. As we look around at what fills our current days, chronic stress and fatigue, political divisiveness, social unrest, climate crisis, and ongoing pandemic (just to name a few), thinking about what future days will hold can feel like an exercise in exploring our own nightmares. Yet here in Jeremiah, we hear God confirming that indeed the days are surely coming, although they won’t be filled with the terror and calamities that we fear. Instead, God promises that there will come a day when there are no more sour grapes, and the vineyard of Israel will be lush with fruit that grows from the seeds sowed from God’s promise. We are reminded that while the history of God’s relationship with the chosen of Israel is one of broken covenant, it is also a history of continued invitation and commitment to communion with one another. Grafted into that covenantal relationship, we are also invited into the promise of God. The days are surely coming, and though they may be ripe with the disasters and tragedies of life, so too will they be days when God proclaims: “I will be their God, and they shall be my people.”

  • What are your fears for the future, both immediate and long-term?

  • What does God’s promise of a future of redeemed relationship do to those fears?

  • How might the belief in a future in which God calls out, “I will be their God, and they shall be my people” affect and influence your present?

Psalm 119:97-104

What would it be like to have God’s word, teaching, commandments, and law forever fresh on our minds? Is it even possible? With the constant demands of our work, our families, and our commitments that serve to stretch us too thin, perhaps we are tempted to say that there is simply a lack of possibility and plausibility for our minds to be ever-dwelling on God. The world moves faster than ever, and we are expected to keep up. As we hear the psalmist proclaim a love for God’s law, saying: “All the day long it is in my mind,” perhaps we silently nod along while we think to ourselves: “I just don’t have the time… “

Yet if we allow it to be such, the psalmist extends an offering of a worldview that transcends and defines the constant demands that make up a life. A commitment to God is a lens and a lifestyle through which we are called to engage, and such a commitment has a way of sorting out and prioritizing that which pulls us away from what is right and true. May we ascribe to follow the call of God’s commandment, thus joining the psalmist in joyous proclamation that it is “always with me.”

  • How might mindful dwelling in God’s commandments redefine, reorient, and reorganize your duties and responsibilities in life?

  • What might you be called to reassess and reprioritize as part of that mindful dwelling?


From the Episcopal Church website: https://www.episcopalchurch.org/bible_study/bible-study-pentecost-19-c-october-16-2022/

Download PDF

a little LAGNIAPPE

There are only three left !

As you may know, our Amazing Arlene, aka. the “Pie Lady”, took in a sweet, stray Calico a couple of months ago. Upon examination at her vet, she discovered pretty Patches was pregnant!

Patches eventually gave birth to EIGHT, yes eight, kittens but sadly lost one. A couple of these babies have been adopted and we’re trying to find loving homes for the rest. They’re off to a great start having been blessed with a great Momma cat who found her way to Fairy Catmother, Arlene, and Blessed by Fr. Patrick at our Pet Blessing, but the time has come to give Patches a rest and make this her last litter.

If you are interested in adopting one these little Patchlettes,
contact Arlene at 228-596-2135.

Did you know there are RCL (Revised Common Lectionary) Readings for each day ? 
While there is a little overlap each day, they are posted on-line as a service of the Vanderbilt Divinity Library:
Daily Readings

Daily Readings for this week

Monday, October 17, 2022:
Semi-continuous: Psalm 129; Jeremiah 38:14-28; 1 Corinthians 6:1-11
Complementary: Psalm 57; 1 Samuel 25:2-22; 1 Corinthians 6:1-11

Tuesday, October 18, 2022:
Semi-continuous: Psalm 129; Jeremiah 39:1-18; James 5:7-12
Complementary: Psalm 57; 1 Samuel 25:23-35; James 5:7-12

Wednesday, October 19, 2022:
Semi-continuous: Psalm 129; Jeremiah 50:1-7, 17-20; Luke 22:39-46
Complementary: Psalm 57; 1 Samuel 25:36-42; Luke 22:39-46

Thursday, October 20, 2022:
Semi-continuous: Psalm 65; Joel 1:1-20; 2 Timothy 3:1-9
Complementary: Psalm 84:1-7; Jeremiah 9:1-16; 2 Timothy 3:1-9

Friday, October 21, 2022:
Semi-continuous: Psalm 65; Joel 2:1-11; 2 Timothy 3:10-15
Complementary: Psalm 84:1-7; Jeremiah 9:17-26; 2 Timothy 3:10-15

Saturday, October 22, 2022:
Semi-continuous: Psalm 65; Joel 2:12-22; Luke 1:46-55
Complementary: Psalm 84:1-7; Jeremiah 14:1-6; Luke 1:46-55

Sunday, October 23, 2022Proper 25 (30)

Monday, October 24, 2022:
Semi-continuous: Psalm 87; Joel 3:1-8; 1 Peter 4:12-19
Complementary: Psalm 84:8-12; 1 Samuel 2:1-10; 1 Peter 4:12-19

O God, our heavenly Father, whose glory fills the whole creation, and whose presence we find wherever we go:
preserve those who travel; surround them with your loving care; protect them from every danger;
and bring them in safety to their journey’s end; through Jesus Christ our Lord. 

Contact Us

email: stpetersbythesea@bellsouth.net 
         phone: 228.863.2611    
   address: 1909 15th Street  Gulfport, Ms 39501
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