Thanksgiving Meal Bags
Have you returned your BROWN BAG yet ?
We ask that all donations be in the church office by Monday, November 14th.
Every year we prepare meal bags for people and families which are then distributed through Gulf Coast Ministries. Please consider supporting this mission by preparing a bag or perhaps just supplying an item or 2 off the list.
All donations are welcome and appreciated.
Meal Bag List: 2 cans of fruit, 3 cans of veggies,
1 can of sweet potatoes,
1 bag of marshmallows, 1 package of stuffing,
1 package or can of gravy,
1 box of instant mashed potatoes, 2 boxes of jello,
1 package of cookies (non- refrigerated),
1 canned meat (no refrigeration required
Download a card here–>https://stpetersbytheseagulfport.com/wp-content/uploads/2022/10/PLEDGE-CARD-2022-DL.pdf
Every year we adopt children (and yes, Moms also) from the Gulf Coast shelter for nonviolence. These families are currently staying in the shelter or have passed through the shelter recently and are setting up their new households.
Please consider adopting an “Angel”.
Tags are located on our tree in the Narthex.
Be sure to sign for your angel and attach the tag to the new, unwrapped gifts when you return them to the church no later than Sunday, December 11th.
MEN’S GRILLIN GROUP
will NOT meet in November or December.
Stanley Hastings will provide us with some lovely Christmas tunes.
Bring a friend and join us!
The first season of the church year, beginning with the fourth Sunday before Christmas and continuing through the day before Christmas. The name is derived from a Latin word for “coming.” The season is a time of preparation and expectation for the coming celebration of our Lord’s nativity, and for the final coming of Christ “in power and glory.”
A circle of greenery, marked by four candles that represent the four Sundays of the season of Advent. An additional candle is lit as each new Sunday is celebrated in Advent. Advent wreaths are used both in churches and in homes for devotional purposes. The candles may be blue, purple, or lavender, depending on local custom. Some Advent wreaths include a white candle in the center known as the “Christ Candle,” which is lit on Christmas Eve.
In the eastern liturgical tradition, hot water is added to the chalice after the breaking of the bread to symbolize the descent of the Spirit and the vibrant energy of faith. This practice is known as the zeon. The term is from the Greek for “boiling.”
From the Anglican Compass website
Week of the Sunday from Nov 20 to Nov 26; Christ the King; Proper 29,
A Collect Reflection
By Gerald McDermott | November 25th, 2017
Christ the King Sunday
The last Sunday after Pentecost, before the start of a new church year at Advent, is known as “Christ the King Sunday.” Here is the collect:
Almighty and everlasting God, whose will it is to restore all things in your well-beloved
Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth,
divided and enslaved by sin, may be freed and brought together under his most
gracious rule; who lives and reigns with you and the Holy Spirit, one God,
now and forever. Amen.
Explaining the Collect
What “restoration” does the collect allude to?
Why does it talk about “peoples” of the earth?
What is the relationship between the Father and the Son in the latter’s “gracious rule”?
Let me try to explain.
God is King
The Bible repeatedly declares that God will be king forever in the future (e.g., Ps 10.16; 29.10; 66.7; Jer 10.10; 1 Tim 1.17). YHWH is said to be king over his own people, including Israel’s kings, but over the nations as well (Nb 23.21; Ez 20.33; Ex 15.18). All the peoples of the world will worship him in the end (Zec 14.16).
Jesus is King
Jesus shares that kingship of all God’s people, the nations, and the cosmos. He is the son of David (Mt 1.1; Rom 1.3), Israel’s greatest king and the king whose line God promised would last forever (Ps 89.36). Jesus is the “Christ,” which is the Greek translation of messiah (Heb. masiach) or “anointed one.” Hebrew kings were the primary recipients of anointing.
So Jesus was the anointed king par excellence from the line of David, whose kings would be God’s “son” (2 Sam 7.14; Ps 2.7). But Jesus was the Son of God ontologically, the second person of the Trinity to whom all of David’s earthly sons pointed. Their kingships were types of the eternal kingship exercised by God the Father and delegated to the Son after the Ascension of Jesus.
King Jesus Will Restore Israel & the World
One day King Jesus will renew all of this world and restore Israel to its center.
When his disciples asked him just before his ascension, “Lord, are you at this time going to restore the kingdom to Israel?” (Ac 1.6), Jesus did not challenge their assumption that one day the kingdom would be restored to physical Israel. He simply said the Father had set the date, and they did not need to know it yet.
It was these sorts of indications in the gospels and Acts that caused Oxford historian Markus Bockmuehl to write that “the early Jesus movement evidently continued to focus upon the restoration of Israel’s twelve tribes in a new messianic kingdom.”
Paul, Peter, and the writer of the book of Revelation had similar expectations. Paul uses Isaiah’s prophecy of restoration in Isaiah 59 to declare that “The deliverer will come from Zion, he will banish ungodliness from Jacob” (Rom 11.26).
In Acts 3 Peter looks forward to “the times of restoration of all things which God spoke through the mouth of his holy prophets from ancient time” (Ac 3.21). The word Peter uses for “restoration” is the same word (apokatastasis) used in the Septuagint (which the early church used as its Bible) for God’s future return of Jews from all over the world to Israel.
In Revelation, the Lamb draws his followers to Zion in the final stage of history (Rev 12.1), and the new earth is centered in Jerusalem, which has twelve gates named after “the twelve tribes of the sons of Israel” (Rev 21.2, 12).
Evangelical New Testament scholar Scot McKnight argues that Jesus intended to renew Israel’s national covenant, not found a new religion. He wanted to restore the twelve tribes, which would bring the Kingdom of God in and through Israel. By his death, Jesus believed the whole Jewish nation was being nailed to the cross, and God was restoring the nation and restoring its people.
Therefore, salvation was first and foremost for Israel, but the nations would find salvation by joining themselves to saved Israel. The apostles tell us that we gentiles are joined to Israel by the Holy Spirit when we put our faith in the Jewish messiah and are baptized into him (Acts 16.31-33; Rom 6.3-4; Rom 11.11-24).
During the times of the new heaven and earth, King Jesus will rule visibly from Israel (Rev 20.4, 9; 21.1-3). He will rule over not just individuals but “tribes and peoples and languages” (Rev 7.9).
This kingdom will have no end (Lk 1.33; Rev 11.15), but at some point, the Son will return his delegated kingship to the Father: “Then comes the end . . . . When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” (1 Cor 15.24, 28).
Apparently, that will be the time when Jesus told his disciples he will “drink the fruit of the vine new with you in my Father’s kingdom” (Mt. 26.29). One day, then, the Son will return the Kingdom to his Father and share that kingly rule with Him.
What does all this mean for us?
First, we can know that King Jesus is ruling even now, and that even what seems terrible is sifted through his loving hands to ensure that it works for our good (Rom 8.28).
Second, we should look forward in hope to when this beautiful world is renewed and restored to a far greater glory.
Third, we can know that that future world will be a time of not only individual salvation but of glorious fellowship among different nations and peoples. While ethnic differences now cause strife, on that day they will bring joy.
Gerald R. McDermott is Anglican Chair of Divinity at Beeson Divinity School and associate pastor of Christ the King Anglican Church in Birmingham, AL. He blogs at The Northampton Seminar, and you can follow him on Twitter at @DrGRMcDermott.
The Solemnity of Our Lord Jesus Christ, King of the Universe, commonly referred to as the Feast of Christ the King, Christ the King Sunday or Reign of Christ Sunday, is a feast in the liturgical year which emphasises the true kingship of Christ. The feast is a relatively recent addition to the liturgical calendar, instituted in 1925 by Pope Pius XI for the Roman Rite of the Catholic Church.
In 1970 its Roman Rite observance was moved from October to the last Sunday of Ordinary Time and thus to the end of the liturgical year. The earliest date on which the Feast of Christ the King can occur is 20 November and the latest is 26 November.
Read more on Wikipedia: https://en.wikipedia.org/wiki/Feast_of_Christ_the_King
November 13, 2022
In just a couple of weeks, we will send the Gospel of Luke to the barn and saddle up the Gospel of Matthew, as we inaugurate Advent and turn the liturgical calendar from Year C to Year A. When we do, there will surely be more than a few preachers who will breathe a weary sigh of relief – more than a little ready for something other than the shrill, apocalyptic imagery we have been hearing for weeks.
Spoiler alert: Advent arrives with its own apocalyptic punch!
The text before us today features Luke narrating Jesus’ description of the end of days, complete with earthquakes, famines, wars, plagues, and persecution of the faithful. This is the kind of apocalyptic language that made the Left Behind series famous in some Christian communities – reminding us, once again, that there is a lot of money to be made by selling fear to Christians.
But did you catch where Jesus is standing as he’s describing what is to come? He’s in the Temple! And not only that, Luke tells us that the disciples were marveling at the beauty of the Temple – its enormous stone walls and fine metal fixtures and wealthy worshippers who came to make their gifts.
The New Testament may remember Herod as a paranoid despot, but historians and archaeologists remember him as a builder – and the Temple was the jewel in Herod’s architectural crown.
People couldn’t help but notice the Temple and its fineries. The disciples noticed; everyone noticed! And Jesus noticed them noticing. So, he says, “Take a good long look at these enormous, beautiful stones. Notice the masonry and the artistry. At the end of days, not one of these stones will be left upon the other; all will be thrown down.”
We can almost hear the disciples whispering to one another. “How can this be? This place is indestructible! It’s a fortress! It’ll last thousands of years!” And yet, although the disciples didn’t know it at the time, Luke knew just how true Jesus’ words were. By the year 70, all that would be left of Herod’s Temple was a pile of rubble.
The same fate would befall the Roman Empire and the Ottoman Empire after it, and the British Empire after it. Buildings that shaped humankind’s existence, buildings that were made to last far longer than any single generation, all met the same fate. Even the temple that Jesus was standing in and speaking of – the one that nearly everyone in the ancient world marveled after – was the second temple constructed on that site. The Babylonians destroyed the first one five hundred years earlier.
Wars, insurrections, earthquakes, famines, plagues, the destruction of the very places that enrich our lives, all these things, Jesus says, will come to pass in the last days. And just when we think it can’t possibly get any worse than that, Jesus gets personal: You will be arrested; you will be persecuted; you will be thrown into prison and hauled before the court.
Then notice what he says next: Just when everything is shrouded in darkness; when lies have taken the place of truth; when war seems inevitable and eternal; when the earth trembles beneath you – then you will have the opportunity to testify!
Now, if we’re honest with ourselves, most of us hear that and think, “You’ve got to be kidding me!” After all, what can you or I say in the face of wars and earthquakes and famines? And more to the point, arrests and persecutions and court proceedings exist precisely to keep people from speaking and acting in ways that society deems objectionable.
But Jesus says, “I will give you words and a wisdom that none of your opponents will be able to withstand or contradict.” He then goes on to say this: “Not a hair of your head will perish. By your endurance, you will gain your souls.”
When all hell is breaking loose in the world around us, we may want to pull the covers over our heads or lay low and hope nobody notices us. But Jesus calls us to do just the opposite: Speak up! Tell the truth! Proclaim Christ crucified and risen!
Amidst all the apocalyptic language we hear in Luke’s Gospel, Jesus is teaching us something essential about what it means to be his followers. When things get hard; when people point their pitchforks at you; when people try to silence and malign and ridicule you, keep on speaking! Keep on telling the world about Jesus! Keep on telling the truth!
This is the essential vocation of the Church: to stand tall in the middle of the chaos and confusion of the world and keep hitting the same pitch so we can tune our ears: This is who we are. This is what we’re about. Over and over again.
God is faithful even when everything around us is falling apart. Our job is to keep telling that truth – to keep living that truth – because when all is said and done, it’s the only truth that matters. Amen.
The Rev. Dr. Marshall Jolly is the 26th Rector of Grace Episcopal Church in Morganton, North Carolina (Diocese of Western North Carolina). He serves in a variety of leadership positions in Church and community alike. In an effort to ensure his ongoing humility and patience, Marshall has recently taken up golf.
November 13, 2022
There is a pervading sense of both the present and the future in each of these readings. Indeed, the readings share a seemingly apocalyptic language with their repeated and related phrases of “and in that day” (Isaiah 12:4, NRSV), and “the days will come” (Luke 21:6), of the un-remembering of “former things” and the creation of “new heavens” (Isaiah 65:17). The second letter to the Thessalonians – and even more so Luke’s Gospel – throw us into a time warp. While they surely point to an anticipated not-yet, there is still something left to do in the already: communal work for the Thessalonians, bold testimony for the Lukan disciples. In this way, the readings are not strictly apocalyptic as much as they are an exhortation about how believers ought to behave in the here and now: to behold, to believe, to be here, and to be ready.
In the original Hebrew, our first passage from Isaiah (65:17-25) opens with the proclamation, “For, behold, I am about to create new heavens”. While some translations, such as the King James Version (KJV), retain the interjection “behold”, the New Revised Standard Version (NRSV) leaves it out – and very much to our loss. For implied in this word (hinneh, behold) is a sense of here-and-nowness that defies time, of being present to something about to become. Whenever “behold” shows up in the Bible, it is heralding the inbreaking of the not-yet, alerting its listener or reader to be here, to be present – and to be ready. And in this passage from Isaiah, those who behold catch a glimpse of God’s ultimate promise and vision. Beholding is part of the joy and delight in such not-yet heavens and earth, part of its promise and its creation. Indeed, there is a remarkable promise at the heart of this passage, one that goes beyond our human understanding of the already and the not-yet: “Before they call I will answer” God tenderly declares (65:24). Our not-yet is already God’s before.
Not to belabor the point, but the canticle (Isaiah 12:2-6) also begins with “behold” in its original language, again retained in the KJV and left out in the NRSV. While we read “Surely, it is God who saves me,” salvation was originally – and still is – something more rightly and more deeply meant to behold. This passage from Isaiah is a hymn of praise and thanksgiving, a natural response to beholding God’s salvific goodness. Beholding and believing are mutually beneficial, as the next part of the verse attests: “I will trust in him and not be afraid” (12:2b). In addition, if the canticle also included the first verse of Isaiah 12, a helpful parallelism between verses 1-3 and 4-6 would be more apparent; for each of these verse groupings begins with the phrase, “In that day”. Looking more closely at the grammar in the call to thanksgiving in each of these parallels, we might also note that it is distinctly singular in the former and plural in the latter. In other words, the thanks to be given is both individual and communal, and in this way, the Holy One of Israel is fully recognized in the midst of the believing community.
From the Episcopal Church website: https://www.episcopalchurch.org/bible_study/bible-study-pentecost-23-c-november-13-2022/
Tuesday, November 15, 2022:
Semi-continuous: Psalm 76; Isaiah 66:1-13; 1 Corinthians 10:23-11:1
Complementary: Psalm 141; Ezekiel 39:21-40:4; 1 Corinthians 10:23-11:1
Sunday, November 20, 2022: Reign of Christ – Proper 29 (34)
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“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. Amen.