Collect for the Fourth Sunday in Lent

Gracious Father, whose blessed Son Jesus Christ came down from heaven to be the true bread which giveth life to the world: Evermore give us this bread, that he may live in us, and we in him; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

Numbers 21:4-9 (Click to read the passage)

The Book of Numbers recounts the 40-year-long journey of the ancient Israelites through the wilderness, toward the Promised Land. The way is fraught, and many challenges beset the people as they wander through the desert. Just before the events of today’s text, the Israelites mourned the loss of Moses’ brother, Aaron, and then participated in a successful (but presumably brutal) battle against the Canaanites at Hormah. The community we encounter in this story knows well the ravages of suffering, violence, and death. Therefore, the impatience of the Israelites should be understood sympathetically. When they cry out to God, “Why have you brought us up out of Egypt to die in the wilderness?” the Israelites are not being melodramatic or fickle. These people are exhausted, traumatized, bereft, and afflicted. It is a very hard thing to follow God in the wilderness.

Challengingly, God responds to the complaints of the people with even more affliction, sending deadly snakes into their midst. The people repent and beg for help. Per God’s instruction, Moses fashions a bronze represent-ation of one of the snakes and sets it on a pole. Whenever someone is bitten by a snake, they look at the bronze icon—and live. Paradoxically, God saves the people from their affliction by inviting them to gaze on the very image of their affliction. The suggestion seems to be that a problem cannot be solved unless it is contemplated and accepted for what it is. Perhaps God is offering a hard but life-giving lesson to God’s beloved people as they suffer in the wilderness: There is no way around. The only way out is through.

• How might modern hearers of this story relate to the beleaguered plight of the Israelites? In what kind of wilderness are we wandering? On what bronze serpent do we need to gaze?

Psalm 107:1-3, 17-22 (Click to read the psalm)

“[The LORD’s] mercy endures for ever!” the Psalmist cries out. It is worth spending some time reflecting on what is meant by the noun “mercy.” The Hebrew word is chesed, which indeed does mean “mercy,” but the word can also rightly be translated as “goodness,” “love,” or “loving-kindness.” This is a fulsome concept. Chesed is more than pity, more than leniency. God’s “mercy” runs far deeper than an indulgent tolerance for the sinful. Rather, the endless chesed of God is an orientation of love that grounds God’s action to and for God’s people.

“Some were fools and took to rebellious ways; they were afflicted because of their sins,” verse 17 reads. These same rebels cry out to God in their distress, and out of God’s endless chesed, God responds to their pleas with healing, “sav[ing] them from the grave.” Those who were afflicted are given new life; those who had rebelled are reaffirmed as “children” of the Lord. The last word must be a joyful one, for it is chesed, and not affliction, that endures forever.

The lectionary invites us to consider Scriptural texts in relationship to each other. It is worth considering how the theology of this psalm might inform our reading of today’s intense story from Numbers. Perhaps the complaining Israelites are an example of “fools” who take to “rebellious ways”—to such fools, the ever-loving, ever-merciful God responds with healing grace. In this light, the bronze serpent could be understood as an instantiation of God’s chesed.

• What is the relationship between God’s affliction and God’s mercy? Do the two contradict each other? If God’s mercy “endures for ever,” what are we to make of those moments when God seems to choose punishment over mercy? Does this psalm resolve this tension?

Ephesians 2:1-10 (Click to read the passage)

Themes of God’s healing love/mercy continue in today’s reading from Paul’s Letter to the Ephesians. The passage describes our transition from being trapped in sin to being resurrected through Christ Jesus. Implicit in this salvific transition is a shift in parentage. The letter reports that, when we were still trapped in the “passions of our flesh,” under the power of the Enemy, we were “children of wrath.” But by the grace of God, we have come to be seated “in the heavenly places in Christ Jesus”; our salvation thus consists of entering into the life of the One who is God’s Son and experiencing solidarity with his death and resurrection. In short, through Jesus, we go from being “children of wrath” to being children of God.

Paul (or the Pauline disciples who wrote Ephesians) is eager to remind his readers that this adoption into the Christ reality is not something we achieve ourselves: “This is not your own doing; it is the gift of God.” God is the sole agent of salvation. God is the subject of almost all the active verbs in this passage. We, being saved, are relegated to a relatively passive role. We do good works only insofar as we are enabled to by God—“for we are what he has made us”; even the faith through which we are saved has its origin in God’s prevenient gift. The simultaneous challenge and allure of this passage is that it seems to leave little room for human power or agency.

• What particular “trespasses” and “passions of our flesh” afflict us in the world today? How do you see God saving us from them?
• How can we reconcile this passage’s emphasis on Divine agency with our own commitments to accountability and responsibility?

John 3:14-21 (Click to read the passage)

John 3:16 is of course one of the most well-loved verses in the New Testament, and though it is often quoted on its own, it takes on deeper meaning when examined in its original context. This passage is part of Jesus’ discourse with the Pharisee Nicodemus, who visits Jesus by night in order to learn from him. The aforementioned famous verse comes directly after Jesus references today’s story from Numbers, comparing his body to the bronze serpent raised on a pole. The “lift[ing] up” of Christ refers not to his resurrection, but to the cross; in the theological schema of John’s Gospel, the cross is the locus of Christ’s glorification and triumph. Jesus seems to be making the following theological connection: when the ancient Israelites were afflicted and killed in the wilderness, they found healing by gazing upon a serpent on a pole. In the same way, Jesus is saying, those who are afflicted and facing death must gaze upon Christ’s cross if they wish to find healing and life. The phrase “whoever believes in him” should be understood in the light of this gazing. If you want to believe in Christ, and thus experience his life, then (paradoxically) you should attend to the cross.

This discourse also seems to poke fun at the character Nicodemus. “Those who do what is true come to the light,” Jesus says—but Nicodemus has come to Jesus in the darkness. Does he act falsely, then? Perhaps. And yet there is hope for Nicodemus, because even though he has acted in the darkness, he has encountered the light—for as John 1:4 and 1:9 proclaim, in Jesus is the light that enlightens all people.

• What does it mean to “believe” in Jesus? How does this passage illuminate the nature of Christian “belief?”
• How might readers relate to Nicodemus? Do we seek Christ in the “darkness” or in the “light?”

The Episcopal Church: Bible Study - Lent 4B - March 10, 2024

A History of Rose Sunday

The fourth, or middle, Sunday of Lent, so called from the first words of the Introit at Mass, “Lætare Ierusalem” — “Rejoice, O Jerusalem.” During the first six or seven centuries the season of Lent commenced on the Sunday following Quinquagesima, and thus comprised only thirty-six fasting days. To these were afterwards added the four days preceding the first Sunday, in order to make up the forty days’ fast, and one of the earliest liturgical notices of these extra days occurs in the special Gospels assigned to them in a Toulon manuscript of 714.

Strictly speaking, the Thursday before Lætare Sunday is the middle day of Lent, and it was at one time observed as such, but afterwards the special signs of joy permitted on this day, intended to encourage the faithful in their course through the season of penance, were transferred to the Sunday following. They consist of (like those of Gaudete Sunday in Advent) in the use of flowers on the altar, and of the organ at Mass and Vespers; rose-coloured vestments also allowed instead of purple, and the deacon and subdeacon wear dalmatics, instead of folded chasubles as on the other Sundays of Lent.

The contrast between Laetare and the other Sundays is thus emphasized, and is emblematical of the joys of this life, restrained rejoicing mingled with a certain amount of sadness. The station at Rome was on this day made at the church of S. Croce in Gerusalemme, one of the seven chief basilicas; the Golden Rose, sent by the popes to Catholic sovereigns, used to be blessed at this time, and for this reason the day was sometimes called “Dominica de Rosa.”

Other names applied to it were Refreshment Sunday, or the Sunday of the Five Loaves, from a miracle recorded in the Gospel; Mid-Lent, mi-carême, or mediana; and Mothering Sunday, in allusion to the Epistle, which indicates our right to be called the sons of God as the source of all our joy, and also because formerly the faithful used to make their offerings in the cathedral or mother-church on this day. This latter name is still kept up in some remote parts of England, though the reason for it has ceased to exist.

https://www.newadvent.org/cathen/08737c.htm

This Week at All Saints

Events this Week

(Lent 4)



Live streams can be viewed at the times indicated below

and anytime thereafter.

Tuesday, March 12

(Lenten Feria)

6:00 PM - Study Group & Potluck

Wednesday, March 13

(Lenten Feria)

7:00 PM - Low Mass

Click here to view on Facebook Live.

Friday, March 15

(Lenten Feria)

9:30 AM - Low Mass

Click here to view on Facebook Live.

Saturday, March 16

(Lenten Feria)

9 AM - 3 PM - Youth Vocations Day @ Mercer

10:30 AM - El Vía Crucis & Benediction

5:00 PM - Stations of the Cross (Lawn)

Sunday, March 17

(Fifth Sunday in Lent - Passion Sunday)

8:00 AM - The Great Litany & Said Mass

9:30 AM - La Gran Letanía y Misa en Español

Haga clic aquí para ver por YouTube.

11:00 AM - The Great Litany & High Mass

Click here to view on YouTube.

1:00 PM - Adult Baptism / Confirmation Class

March 16, 2024 | Time: 9am - 1pm

Discover Your Calling in the Episcopal Church!

Mercer School of Theology

65 Fourth Street

Garden City, NY 11530

Contact: The Rev. Landon Moore

lmoore@dioceseli.org

Are you a young person with a passion for faithful service and a desire to explore your spiritual path within the Episcopal Church? Are you in Grade 7 through Sopho-more Year in college? Join us for Vocations Day!  

Vocations Day is an opportunity for all young people interested in lay and ordained ministry within the Episcopal Church. Whether you're still discerning your calling or ready to take the next step, this event is tailored to help you uncover your unique purpose and connect with like-minded individuals on a similar journey. 

What can you expect at Vocations Day?

Engaging Workshops: Participate in thought-provoking workshops led by experienced clergy and mentors, where you'll gain valuable insights into the different paths of lay and ordained ministry. Explore topics such as discernment, spiritual formation, leadership, and more!

Inspirational Talks: Be inspired by dynamic speakers who will share their personal stories of trans-formation, faith, and the joy of living out their calling within the Episcopal Church. Their experiences will ignite your passion and help you envision the possibilities ahead.

Networking Opportunities: Connect with others who share your passion for ministry and form lasting relationships within a supportive community. Engage in meaningful conversations, share ideas, and find mentorship opportunities that will empower you on your journey.

Q&A Sessions: Have questions about lay or ordained ministry? Fr. Moore will be available to address your inquiries, providing guidance and insights to help you navigate your vocational discernment process.

Worship and Reflection: Experience the beauty and power of worship within the Episcopal tradition. Through prayer, contemplation, and shared liturgy, deepen your connection to God and discern how your unique gifts can serve others within the Church.

Holy Week & Easter Vigil

Rehearsals

Calling All

Acolytes & Eucharistic Ministers (LEMs)

We must prepare for

the beautiful liturgies of Holy Week.

Rehearsal for Palm Sunday & The Triduum

Saturday, March 23, 2024

12 - 2 PM

Rehearsal for the Great Vigil

Saturday, March 30, 2024

11 AM - 1 PM

(Following the morning Holy Saturday Liturgy)

Please contact Fr. Whitmire ASAP by phone or e-mail

to let him know your availability for Holy Week.

Donate Easter Flowers!

Make a donation toward the lilies and other flowers for Easter on behalf of or in loving memory of someone. Envelopes are available in the nave, or make a donation online.

2024 Calendar of

Combined Masses

On the following Sundays,

one bilingual mass will be celebrated at 10:00 AM.

March 24 (Palm Sunday)

July 28 (“Mass on the Grass”)

October 6 (“Mass on the Grass”; Blessing of the Animals)

November 3 (All Saints Sunday & Titular Feast)

Tuesday Evening

Study Group

Tuesdays

6PM

Potluck & Discussion

Lower Parish Hall



Pray the Rosary

Join the members of the Cell of Our Lady of Walsingham

in praying for our parish, those on our prayer lists,

and for your own needs.

Download the parish prayer lists below.

As a church family, we pray for each other and our needs, and share in celebrating our joys. Please pray for those on our parish prayer lists. You may click on the links below to download the lists.

Weekly Prayer List

Those with immediate concerns.

Monthly Prayer List

Those who request our prayers long-term.

List of those who have died recently

Pray for the souls of the faithful departed.

May they rest in peace and rise in glory.

Give Thanks to God and Celebrate Life!

At All Saints we love celebrating birthdays. After each Mass, we bless anyone who is celebrating their birthday or anniversary. There are several ways you can give thanks to God for blessing you with another year of life or marriage by making a gift for flowers, bread and wine, altar candles, or candles for the Shrine of Our Lady of Walsingham. You can even have a mass dedicated in your honor!

Another way you should thank God for your birthday is by making a birthday donation; there is a special envelope in your pledge boxes for a birthday gift and a gift can be made online. But how much should you give?

Beginning in January, we are starting a new All Saints tradition of thanking God for every year of life by giving one dollar ($1) for every year as your birthday gift. In other words, if you’re turning 2, give $2; if you’re tuning 21, give $21; if you’re turning 65, give $65. Get the idea?

The great thing is that everyone in the church can participate--kids and adults! Everyone has a birthday!!!

Saint of the Week

St. Gregory the Great, Pope & Doctor of the Church

March 12

Pope Saint Gregory I, also known as the Great, was the Pope of the Catholic Church between 590 and 604 AD. Gregory was born around 540 in Rome. The exact date of his birth is unknown. Although the Western Roman Empire had collapsed long before his birth, many ancient Roman families still commanded great wealth and influence in the city. Gregory was born into one such family. His great-great-grandfather was Pope Felix III who reigned from 483 to 492.

His father was named Gordianus, and he was a senator and a Prefect of Rome. Gordianus also held a position in the Church with the title of Regionarius, but there are no records from the time which describe the post. Gregory's mother was Silvia, also from a noble family. Silvia's sister (Gregory’s aunt), Pateria are both recognized as saints in the Catholic and Orthodox churches. Gregory had a brother, but nothing is recorded, neither his name or his fate.

Gregory’s family was very wealthy and owned estates on the island of Sicily which provided income. When Gregory was just two years old in 542, the Plague of Justinian swept through the region. This plague was caused by a now-extinct strain of Yersinia pestis, more commonly known as the Black Death. The plague was the most severe outbreak of deadly disease the world had ever known and remained the worst such incident until the Black Death in the 14^th century. About a third of the population in Italy was wiped out by the disease.

In addition to disease, the barbarian Ostrogoths sacked Rome in 546. The Franks attempted an invasion in 554. Both of these incursions were short lived. It is unclear how these massive events impacted Gregory’s development as a child, but it is thought his family retreated to Sicily during part of that time. Peace followed in Italy after these upheavals.

Gregory was well educated and excelled in all his studies. He also became an expert in law. He excelled so much he became the Prefect of Rome, just as his father had been. Gregory was only 33 years old. After Gregory’s father had died, Gregory had the family villa in Rome converted into a monastery. Today the monastery still stands as the San Gregorio Magno al Celio. This famous monastery fell into ruin in the following centuries but was restored during the 17^th and 18^th centuries.

As a monk, Gregory was hard and strict. When a monk on his deathbed confessed to stealing three pieces of gold, Gregory ordered he be left to die alone. After the poor monk had died, Gregory ordered his body thrown on a dung heap along with the three coins. Then, in a turn of heart, Gregory offered 30 Masses for the deceased monk.

Pope Pelagius II, who reigned from 579 to 590, chose Gregory to serve as an ambassador to the imperial court in Constantinople. The Pope had a problem with the Lombards invading from the west. Gregory was ordered to request military aid from the emperor. But the emperor felt there were greater threats to the east, and he refused Gregory's request. In 590, Pope Pelagius II died, and Gregory was proclaimed pope by acclamation. This was not something Gregory wanted, but he accepted the burden nevertheless.

Gregory made clear he preferred the monastic life in a series of writings praising it. He also referred to himself as a servant of God. The habit remains in practice to this day and many clergy still refer to themselves as servants. Pope Gregory was famous for the emphasis he put on missionary work. He sent many people out to bring many to Jesus and into the Church. Anglo-Saxon Britain was, at that time, still on the frontier of Christendom. It was Pope Gregory who dispatched St. Augustine (of Canterbury) to Kent in 597 (not to be confused with St. Augustine of Hippo).

Pope Gregory made many changes to the Mass, some of which remain today, The position of the Our Father in the Mass remains where Pope Gregory placed it.

He emphasized the aspect of service to the poor for deacons. The number of deacons was increasing in number and they were seen as less essential as extensions of the Bishop than they were in the early Church. Deacons were often tasked with giving alms to the poor, and at least one was assigned to each church and ordained for this purpose.

Pope Gregory may have also established “cantus planus,” known in English as plainchant. Most today know this style of singing as Gregorian Chant. The melodious, monophonic music is known throughout the Church and closely associated with medieval monasteries. Gregorian chant gives us the oldest music we still have in the original form, some dating to the centuries just after the death of Gregory. It remains a matter of some dispute just how involved Pope Gregory was in the development of the style. Some music historians argue the credit is a misattribution that rightly belongs to his less famous successor of a century later, Gregory II.

Pope Gregory was well known for his alms to the poor, and he gave quite generously of the riches donated to the Church by the wealthy people of Rome. Everything from money to land was given to the poor in some fashion. He made clear to his subordinates that their duty was to relieve the distress faced by the poor.

He ordered his clergy to go out into the streets to find and care for the poor in person. Any clergy who were unwilling to go into the streets and help the poor were replaced. Assets of the Church were liquidated to provide income for alms. Clergy doing this work were paid four times a year and given a gold coin as a sort of bonus. When a famine struck Rome in the 590s, Pope Gregory ordered the Church to use its assets to feed the poor. At that time, the Church controlled nearly two thousand square miles of land, overseen by the clergy and used to generate income. Now, instead of selling the produce of the land, Pope Gregory ordered it shipped to Rome and given away for free. In this way, he saved thousands of people from certain death. Pope Gregory himself refused to eat until his monks returned from their work of handing out food. He also made certain to dine with a dozen poor people at each meal.

Gregory is widely considered the be the first medieval pope, and he was a prolific writer. From the time of Gregory onwards, the people looked to the Church for government rather than the distant and indifferent emperors in Constantinople.

Pope Gregory suffered from arthritis in his last years. He died on March 12, 604 AD. He was immediately proclaimed a saint by means of popular acclaim. Saint Gregory's relics remain in St. Peter’s Basilica to this day.

He is venerated in the Eastern Orthodox, Roman Catholic, Anglican, and Lutheran Churches. (In 1969, the Second Vatican Council moved Saint Gregory’s feast day from March 12 to September 3 so it would not fall during Lent.) He is depicted in art with the Papal tiara, Papal vestments, Papal cross, a book, and a quill. He is the patron saint of musicians, singers, students, and teachers.

https://www.catholic.org/saints/saint.php?saint_id=54 (edited)

https://en.wikipedia.org/wiki/Pope_Gregory_I

Collect

Almighty and merciful God, who didst raise up Gregory of Rome to be a servant of the servants of God, and didst inspire him to send missionaries to preach the Gospel to the English people: Preserve thy Church in the catholic and apostolic faith, that thy people, being fruitful in every good work, may receive the crown of glory that never fades away; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Last week was very busy here at All Saints!

Melodies in March Concert by Percussia

Celebrating Women’s History Month

Pictured (l to r): flautist, Margaret Lancaster; featured composers Victoria Bond & Sima Wolf; harpist, Susan Jolles; percussionist, Ingrid Gordon; and, Fr. Whitmire.

Outdoor Stations of the Cross

March Senior Lunch