Read a brief portion of scripture and offer prayer daily November 3 – 10
at your convenience, wherever you wish, with family or alone.

Click here for a copy of the scripture and prayers.

You may click here to download a form to submit to the parish office or pick one up at the church and chapel entrances.We ask that you submit your prayer intentions by October 29.

In addition, the nursery will be staffed and Godly Play will be in the Children's Chapel all summer.

8 o'Clockers will get to sleep in a bit and 10 o'Clockers will get to start their summer Sundays a little earlier. Parishioners who want the intimacy of the Chapel are encouraged to come to the Saturday, 5 PM service. Our regular service schedule will resume September 9.

Any questions? Feel free to speak with a Vestry member, the Wardens or clergy.

Richard Yates, Sr. Warden
John Langfitt, Jr. Warden

Click here to view it online or pick up a copy in the narthex, and use the prayers and reflections to help you observe a holy Lent through self-examination and repentance, by reading and meditating.

Many thanks to the contributors to St. Thomas' Lenten Devotional:Laura Arney, Denise and Brian Eshenaur, Paula Gitlin, Nick Jones, Judy Kiley, Mollie McCormick, Mort Nace, Jane Smith, Gary and Jackie Stutzman, and Paula Valeri.

A special thanks you to Denise Pieratti who coordinated the prayers and designed the booklet.

• Holy Eucharist/Imposition of Ashes 7:00 a.m. in the chapel
• Holy Eucharist/Imposition of Ashes 12:00 noon in the church
• Ecumenical Service of Penitence/Imposition of Ashes with Our Lady of Lourdes 7:30 pm in the church at St. Thomas’

Weekly services/activities:

• Daily Morning Prayer 8:45 a.m. in the chapel
• Daily Evening Prayer 5:15 p.m. in the chapel
• Lenten Eucharist, Tuesdays, 7:00 a.m. in the chapel
• Wednesday Eucharist 12:00 noon in the chapel
• Lenten Bible Study, Mondays, 4:00 p.m. to 5:30 p.m. in the conference room
• Thursday Nights Together (TNT) 6:00 p.m. in the lower hall (dinner reservations required, click here for more information)
• Way of the Cross, Fridays,  5:30 p.m. in the church

Standing the watch on Maundy Thursday is a tradition that many begin as young adults and continue throughout their lives.  Whereas our other activities during Holy Week are all corporate in nature, this is a rich opportunity for us to present ourselves to God in private devotion.  

I encourage individuals or pairs to sign up for half-hour slots of private devotion in the Crown of Thorns Chapel, which will serve during the Pascal Holy Days as our Altar of Repose.  In response to Jesus’ question to Peter, James and John (“Could you not stay awake with me one hour?”) individuals take a turn keeping a traditional half-hour or hour watch of prayer, meditation, and reflection at the Altar of Repose. The first watch begins at 9:00 PM, and the last begins at 11:30 PM and ends at midnight.

The Altar of Repose is a central symbol of this commemoration. On it will be placed, covered by a veil and illuminated in the light of a single candle, the Most Blessed Sacrament that has been consecrated at our Maundy Thursday Eucharist.  The Most Blessed Sacrament will remain there until we ritually retrieve it for Holy Communion at the Good Friday service. The altar in the chapel will be fully adorned with lush green plants that will remind us of Gethsemane.

Please call or email the parish office if you would like to take part in this special opportunity for personal devotion.

The good news is that we've worked hard to listen carefully and to think creatively about ways to move in the direction I describe in that essay without moving the Agapé Meal and Tenebrae service to Palm Sunday as originally planned. By re-ordering the proper liturgies for the Paschal Holy Days imaginatively in order to accommodate these events, we feel we can maintain continuity with cherished St. Thomas’ traditions while making progress towards visible unity with the wider Church.

As a result of this listening process, we now plan to begin our observance of the Paschal Holy Days on Maundy Thursday with an Agapé Meal in the lower hall at 6:00, followed by Holy Eucharist and Solemn Stripping of the Altar. Similarly, we will incorporate the Tenebrae service in to the liturgy for Good Friday. A detailed Holy Week schedule will be mailed to all parish households in mid-April.

Shalom,
Craig

Readings 

Genesis 33:1-4 Esau ran to meet Jacob, and embraced him...and they wept

Psalm: 96:1-13 Say among the nations, ‘The Lord is King!’

2 Corinthians 5:17-21 God...reconciled us to himself through Christ, and has given us the ministry of reconciliation

Matthew 5:21-26 Leave your gift before the altar, and go: first be reconciled to your brother or sister...

Commentary

Our prayers of this week have taken us on a journey together. Guided by the scriptures, we have been called to return to our Christian origins - that apostolic Church at Jerusalem. Here we have seen devotion - to the apostles’ teaching, to fellowship, to the breaking of bread and to the prayers. At the end of our reflections on the ideal of Christian community presented to us in Acts 2:42, we return to our own contexts - the realities of divisions, discontents, disappointments and injustices. At this point the Church of Jerusalem poses us the question: to what, then, as we conclude this Week of Prayer for Christian Unity are we called, here and now?

Christians in Jerusalem today suggest an answer to us: we are called, above all, to the service ofreconciliation. Such a call concerns reconciliation on many levels, and across a complexity of divisions. We pray for Christian unity so that the Church might be a sign and instrument for the healing of political and structural divisions and injustices; for the just and peaceful living together of the Jewish, Christian and Muslim peoples; for the growing in understanding between people of all faiths and none. In our personal and family lives, too, the call to reconciliation must find a response.

Jacob and Esau, in the Genesis text, are brothers, yet estranged. Their reconciliation comes even when enduring conflict might have been expected. Violence and the habits of anger are put aside as the brothers meet and weep together.

The recognition of our unity as Christians - and indeed as human beings - before God leads us into the Psalm’s great song of praise for the Lord who rules the world with loving justice. In Christ, God seeks to reconcile to Himself all peoples. In describing this, St. Paul, in our second reading, celebrates a life of reconciliation as “ a new creation”. The call to reconcile is the call to allow God’s power in us to make all things new.

Once again, we know that this ‘good news’ calls us to change the way we live. As Jesus challenges us, in the account given by St. Matthew, we cannot go on making offerings at the altar, in the knowledge that we are responsible for divisions or injustices. The call to prayer for Christian unity is a call to reconciliation. The call to reconciliation is a call to actions - even actions which interrupt our church activities.

Prayer

God of Peace, we thank you that you sent your Son Jesus, so that we might be reconciled to yourself in Him. Give us the grace to be effective servants of reconciliation within our churches. In this way help us to serve the reconciliation of all peoples, particularly in your Holy Land - the place where you demolish the wall of separation between peoples, and unite everyone in the Body of Jesus, sacrificed on Mount Calvary. Fill us with love for one another; may our unity serve the reconciliation that you desire for all creation. We pray in the power of the Spirit. Amen.

Readings 

Isaiah 60: 1-3 . 18-22 You shall call your walls Salvation, and your gates, Praise

Psalm: 118:1. 5-17 I shall not die, but I shall live

Roman 6: 3-1 …we have been buried with Christ by baptism into death...so we too might walk in newness of life

Matthew 28:1-10 Jesus said to them, ‘Do not be afraid...

Commentary

The first Christians’ devotion to the apostles’ teaching, fellowship, breaking of the bread and the prayers was made possible, above all, by the living power of the Risen Jesus. This power is living still, and today’s Jerusalem Christians witness to this. Whatever the difficulties of the present situation in which they find themselves - however much it feels like Gethsemane and Golgotha - they know in faith that all is made new by the truth of Jesus’ resurrection from the dead.

The light and hope of the Resurrection changes everything. As Isaiah prophesies, it is the transformation of darkness into light; it is an enlightening for all peoples. The power of the Resurrection shines out from Jerusalem, the place of the Lord’s Passion, and draws all nations to its brightness. This is a new life, in which violence is put aside, and security found in salvation and praise.

In the Psalm we are given words to celebrate the central Christian experience of passing from death to life. This is the abiding sign of God’s steadfast love. This passing from the terrors of death into new life is the defining reality of all Christians. For, as St. Paul teaches, we have, in baptism, entered into the tomb with Christ, and been raised with Him. We have died with Christ, and live to share his risen life. And so we can see the world differently - with compassion, patience, love and hope; for, in Christ the present struggles can never be the whole story. Even as divided Christians, we know that the baptism that unites us is a bearing of the Cross in the light of the Resurrection.

For the Christian Gospel this resurrection life is not some mere concept or helpful idea; it is rooted in a vivid event in time and space. It is this event we hear recounted in the Gospel reading with great humanity and drama. From Jerusalem the Risen Lord sends greetings to His disciples across the ages, calling us to follow Him without fear. He goes ahead of us.

Prayer

God, Protector of the widow, the orphan and the stranger - in a world where many know despair, you raised your Son Jesus to give hope for humanity and renewal to the earth. Continue to strengthen and unify your Church in its struggles against the forces of death in the world, where violence against creation and humanity obscures the hope of the new life you offer. This we pray in the name of the Risen Lord, in the power of His Spirit. Amen.

Readings 

Jonah 2:1-9  Deliverance belongs to the Lord!

Psalm 67:1-7 Let the peoples praise you, O God!

1Timothy 2:1-8 ...prayers should be made for everyone, for kings and all who are in high positions...

Matthew 6:5-15 Your kingdom come, your will be done...

Commentary

Following devotion to the Apostles’ teaching and fellowship and the breaking of the bread, the fourth mark of the earliest Church of Jerusalem is the life of prayer. It is experienced today as the necessary source of the power and strength needed by Christians in Jerusalem - as everywhere. The witness of Christians in Jerusalem today calls us to a deeper recognition of the ways we face situations of injustice and inequality in our own contexts. In all this, it is prayer that empowers Christians for mission together.

For Jonah the intensity of his prayer is met with dramatic deliverance from the belly of the fish. His prayer is heartfelt, as it arises from his own sense of repentance at having tried to avoid God’s will: he has abandoned the Lord’s call to prophesy, and ended up in a hopeless place. And here God meets his prayer with deliverance for his mission.
The Psalm calls us to pray that God’s face will shine upon us - not only for our own benefit, but for the spread of His rule ‘among all the nations’.

The apostolic Church reminds us that prayer is a part of the strength and power of mission and prophecy for the world. Paul’s letter to Timothy here instructs us to pray especially for those with power in the world so that we may live together in peace and dignity. We pray for the unity of our societies, and lands, and for the unity of all humanity in God. Our prayer for our unity in Christ reaches out to the whole world.

This dynamic life of prayer is rooted in the Lord’s teaching to his disciples. In our reading from Matthew’s Gospel we hear of prayer as a ‘secret’ power, born not from display or performance, but from humble coming before the Lord. Jesus’ teaching is summed up in the Lord’s Prayer. Praying this together forms us as a united people who seek the Father’s will, and the building up of His Kingdom here on earth, and calls us to a life of forgiveness and reconciliation.

Prayer

Lord God our Father, we rejoice that in all times, places and cultures, there are people who reach out to you in prayer. Above all we thank you for the example and teaching of your Son, Jesus Christ, who has taught us to long in prayer for the coming of your Kingdom. Teach us to pray better as Christians together, so that we may always be aware of your guidance and encouragement through all our joys and distress, through the power your Holy Spirit. Amen.

Readings 

Exodus 16: 13b-21a It is the bread the Lord has given you to eat

Psalm:116: 12-14.16-18 I will offer to you a thanksgiving sacrifice

1 Corinthians 11:17-18.23-26 Do this in remembrance of me

John 6:53-58 This is the bread that came down from heaven...

Commentary

From the first Church at Jerusalem until now, the ‘breaking of bread’ has been a central act for Christians. For the Christians of Jerusalem today, the sharing of bread traditionally speaks of friendship, forgiveness and commitment to the other. We are challenged in this breaking of bread to seek a unity that can speak prophetically to a world of divisions. This is the world by which we have all, in different ways, been shaped. In the breaking of bread Christians are formed anew for the prophetic message of hope for all humankind.

Today we, too, break bread ‘with glad and generous hearts’; but we also experience, at each celebration of the Eucharist, a painful reminder of our disunity. On this fifth day of the Week of Prayer, the Christians of Jerusalem gather in the Upper Room, the place of the Last Supper. Here, whilst they do not celebrate the Eucharist, they break bread in hope.

We learn this hope in the ways God reaches out to us in the wilderness of our own discontent. Exodus relates how God responds to the grumbling of the people he has liberated, by providing them with what they need - no more, and no less. The manna in the desert is a gift of God, not to be hoarded, nor even fully understood. It is, as our Psalm celebrates, a moment which calls simply for thanksgiving - for God ‘has loosened our bonds’.

What St. Paul recognises is that to break the bread means not only to celebrate the Eucharist, but to be a Eucharistic people - to become Christ’s Body in the world. This short reading stands, in its context (1 Cor 10 - 11) as a reminder of how the Christian community is to live: in communion in Christ, determining right behaviour in a difficult worldly context, guided by the reality of our life in Him. We live “in remembrance of him.”

As a people of the breaking of bread, we are a people of eternal life - life in its fullness - as the reading from St. John teaches us. Our celebration of Eucharist challenges us to reflect on how such an abundant gift of life is expressed day to day as we live in hope as well as in difficulties. In spite of the daily challenges for the Christians in Jerusalem, they witness to how it is possible to rejoice in hope.

Prayer

God of Hope, we praise you for your gift to us of the Lord’s Supper, where, in the Spirit, we continue to meet your Son Jesus Christ, the living bread from heaven. Forgive our unworthiness of this great gift - our living in factions, our collusion with inequalities, our complacency in separation. Lord, we pray that you will hasten the day when your whole church together shares the breaking of the bread, and that, as we wait for that day, we may learn more deeply to be a people formed by the Eucharist for service to the world. We pray in Jesus’ name. Amen.

Readings 

Isaiah 58:6-10 Is it not to share your bread with the hungry

Psalm 37:1-11 Trust in the Lord and do good

Acts 4:32-37 Everything they owned was held in common

Matthew 6:25-34 Strive first for the kingdom of God

Commentary

The sign of continuity with the apostolic Church of Jerusalem is “devotion to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The Church of Jerusalem today, however, recalls to us the practical consequences of such devotion - sharing. The Acts of the Apostles states simply that “All who believed were together and had all things in common; they would sell their possessions and goods and distribute to all, as any had need” (Acts 2.44-45). Today’s reading from the Book of Acts links such radical sharing with the powerful apostolic “testimony to the resurrection of the Lord Jesus, and great grace was upon them all.” The later Imperial Roman persecutors of the Church would note with certain accuracy: “see how they love one another.”

Such a sharing of resources characterizes the life of Christian people in Jerusalem today. It is a sign of their continuity with the first Christians; it is a sign and a challenge to all the churches. It links proclamation of the Gospel, the celebration of the Eucharist and the fellowship (or communion) of the Christian community with radical equality and justice for all. In so far as such sharing is a testimony to the resurrection of the Lord Jesus, and a sign of continuity with the apostolic Church of Jerusalem, it is equally a sign of our unity with one another.

There are many ways of sharing. There is the radical sharing of the apostolic church where nobody was left in need. There is the sharing of one another’s burdens, struggles, pain and suffering. There is the sharing in one another’s joys and achievements, blessings and healing. There is also the sharing of gifts and insights from one church tradition to another even in our separation from another, an “ecumenical exchange of gifts.” Such generous sharing is a practical consequence of our devotion to the apostles’ teaching and fellowship; it is a consequence of our prayer for Christian unity.

Prayer

God of Justice, your giving is without bounds. We thank you that you have given what we need, so that all may be fed, clothed and housed. Guard us from the selfish sin of hoarding, and inspire us to be instruments of love, sharing all that you give us, as a witness to your generosity and justice. As followers of Christ, lead us to act together in places of want: where families are driven from their homes, where the vulnerable suffer at the hands of the powerful, where poverty and unemployment destroy lives. We pray in the name of Jesus, in the unity of the Holy Spirit. Amen.

Readings 

Isaiah 51:4-8 Listen to me, my people

Psalm 119:105-112 Your word is a lamp to my feet

Romans 1:15-17

Eagerness to proclaim the gospel 

John 17:6-19 I have made your name known

Commentary

The Church of Jerusalem in the Acts of the Apostles was united in its devotion to the apostles’ teaching, despite the great diversity of language and culture amongst its members. The apostles’ teaching is their witness to the life, teaching, ministry, death and resurrection of the Lord Jesus. Their teaching is what St Paul simply calls “the gospel.” The apostles’ teaching, as exemplified by St Peter’s preaching in Jerusalem on the day of Pentecost. In his use of the prophet Joel, he connects the Church with the biblical story of the people of God, drawing us into the narrative that begins in creation itself.

Despite divisions the Word of God gathers and unites us. The apostles’ teaching, the good news in all its fullness, was at the centre of unity in diversity of the first Church of Jerusalem. Christians in Jerusalem remind us today that it is not simply the “apostles’ teaching” that the united earliest church, but devotion to that teaching. Such devotion is reflected in St Paul identifying the gospel as “the power of God for salvation.”

The prophet Isaiah reminds us that God’s teaching is inseparable from God’s “justice for a light to the peoples.” Or, as the psalmist prays, “Your word is a lamp to my feet and a light to my path. Your decrees are my heritage forever; they are the joy of my heart.”

Prayer

God of Light, we give you thanks for the revelation of your truth in Jesus Christ, your Living Word, which we have received through the apostles’ teaching, first heard at Jerusalem. May your Holy Spirit continue to sanctify us in the truth of your Son, so that united in Him we may grow in devotion to the Word, and together serve your Kingdom in humility and love. In Christ’s name we pray. Amen.

Readings 

Isaiah 55:1-4 Come to the waters

Psalm 85:8-13 Surely salvation is at hand

1 Corinthians 12:12-27

For in one Spirit we were all baptized into one body

John 15:1-13 I am the true vine

Commentary

The Church of Jerusalem in the Acts of the Apostles is the model of the unity we seek today. As such, it reminds us that prayer for Christian unity cannot be for uniformity, because unity from the beginning has been characterized by rich diversity. The Church of Jerusalem is the model or icon of unity in diversity.

The narrative of Pentecost in the Book of Acts’ tells us that there were represented in Jerusalem on that day all the languages and cultures of the ancient Mediterranean world and beyond, people who heard the gospel in their diverse languages, and who through the preaching of Peter were united to each other in repentance, in the waters of baptism, and through the outpouring of the Holy Spirit. Or, as St Paul would later write, “For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit.” It is not a uniform community of the likeminded, culturally and linguistically united people who were one in the apostles’ teaching and fellowship, but a richly diverse community, whose differences could easily erupt into controversy. Such was the case between the Hellenists and the Hebrew Christians over the neglect of the Greek widows, as St Luke relates in Acts 6.1. And yet the Jerusalem church was at unity within itself, and one with the Risen Lord who says “I am the vine, you are the branches. Those who abide in me and I in them bear much fruit.”

Rich diversity characterizes the churches in Jerusalem to this day, as it does around the world. It can easily erupt into controversy in Jerusalem, accentuated by the current hostile political climate. But like the earliest Jerusalem church, Christians in Jerusalem today remind us that we are many members of one body, a unity in diversity. Ancient traditions teach us that diversity and unity exist in the heavenly Jerusalem. They remind us that difference and diversity are not the same as division and disunity, and that the Christian unity for which we pray always preserves authentic diversity.

Prayer

God, from whom all life flows in its rich diversity, you call your Church as the Body of Christ to be united in love. May we learn more deeply our unity in diversity, and strive to work together to preach, and build up the Kingdom of your abundant love to all, while accompanying each other in each place, and in all places. May we always be mindful of Christ as the source of our life together. We pray in the unity of the Spirit. Amen.

Day 1

The Church in Jerusalem

Readings 

Joel 2:21-22, 28-29  I will pour out my spirit on all flesh

Psalm 46 God is in the midst of the city

Acts 2:1-12 When the day of Pentecost had come

John 14:15-21 This is the spirit of truth

Commentary

The journey of this Week of Prayer for Christian Unity begins in Jerusalem on the day of Pentecost, at the beginning of the Church’s own journey.

The theme of this week is “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The “they” is the earliest Church of Jerusalem born on the day of the Pentecost when the Advocate, the Spirit of truth descended upon the first believers, as promised by God through the prophet the Joel, and by the Lord Jesus on the night before his suffering and death. All who live in continuity with the day of Pentecost live in continuity with the earliest Church of Jerusalem with it leader St James. This church is the mother church of us all. It provides the image or icon of the Christian unity for which we pray this week.

According to an ancient eastern tradition, the succession of the church comes through continuity with the first Christian community of Jerusalem. The Church of Jerusalem in apostolic times is linked with the heavenly Church of Jerusalem, which in turn becomes the icon of all Christian churches. The sign of continuity with the Church of Jerusalem for all the churches is maintaining the “marks” of the first Christian community through our devotion to the “apostles’ teaching and fellowship, to the breaking of the bread and the prayers.”

The present Church of Jerusalem lives in continuity with the apostolic Church of Jerusalem particularly in its costly witness to the truth. Its witness to the gospel and its struggles against inequality and injustice reminds us that prayer for Christian unity is inseparable from prayer for peace and justice.

Prayer

Almighty and Merciful God, with great power you gathered together the first Christians in the city of Jerusalem, through the gift of the Holy Spirit, defying the earthly power of the Roman empire. Grant that, like this first church in Jerusalem, we may come together to be bold in preaching and living the good news of reconciliation and peace, wherever there is inequality and injustice. We pray in the name of Jesus Christ, who liberates us from the bondage of sin and death. Amen.

Child care for infants and toddlers is provided at the 5:00 and 8:30 services. Incense will be used at the 11:00 Eucharist.