march 2019 “rebuilding god’s church – sharing god’s love – … · 2019-02-20 · march...

MARCH 2019 “Rebuilding God’s Church – Sharing God’s Love – Changing God’s World!”

The Shield “The Lord is my strength and my Shield” Psalm 28:7

St. Andrew’s Episcopal Church, Pasadena MD Volume 50 No. 2 March 2019


News From:

The area Ultreya for March & April will be held at St. Martins in the Field at 7:00 pm.. These meetings are open to all. Want to learn more about Cursillo? Come on out!

Mark April 26 - 28, 2019 on your calendar, this will be the dates for the MD 114 weekend. The rector is excited and has started preparation. She is still trusting God will provide team members and LOTS of candidates. More details will be forthcoming.

Everyone who reads this should seek God’s will for them for the MD 114 weekend. Everyone can have a part. Team applications can be found on the website. Please submit them as instructed. Or an e-mail to Pam saying you want to help with Agape or bed making or making palanca.

Note: Team applications can be found online at MDEpiscopalCursillo.com.

Information about serving on a team is also available online. Scan or phone photo your completed application and Email it to us at [email protected]

Ultreya!

YOUR CHOICE:

TAKE IT ON

OR

GIVE IT UP

The Shield

Is the monthly newsletter of:

St. Andrew’s Episcopal Church 7859 Tick Neck Road

Pasadena, MD 21122

410-255-1070

Website:

http://www.standrewspasadena.com

Email:

[email protected]

Fr. Jason Poling Priest in Charge

Joan Wibbe Organist-Chiormaster

Bill Forkgen Rector’s Warden

Richard Crothers People’s Warden

Susan Roth Treasurer

Charles Rollhauser Registrar

Karen Heilker Church Secretary

Alex M. Cox Shield Editor

If you have informative articles that you believe

would interest our readers, please put them into The

Shield’s mailbox in the Great Hall, or send them to

me at:

[email protected]

mailto:[email protected]

mailto:[email protected]


Birthday Wishes

Please keep these fellow parishioners in your

thoughts and in your prayers throughout the

month. Send them a birthday card or, even

better; wish them a happy birthday when you

see them.

March

Amelia Rider 3-1 Chase Bunn 3-2 Angela Flanagan 3-5 Christopher Abel 3-6 Deborah Crothers 3-7 Melinda Carson 3-8 Joan Forsythe 3-8 David Rollhauser 3-9 Barbara Cox 3-12 Elizabeth Linkous 3-14 Edith Turc 3-15 Michael Rollhauser 3-15 Judy Wheeler 3-22 Mallory Dunker 3-26 Carey Offutt 3-26 Machea Forkgen 3-27 Bob Abel 3-28 Brendan Rafferty 3-28

April

Kristen Dieso 4-3 Tom Frazier 4-4 Avionne Flanagan 4-6 Ann Crowl 4-9 Emma Williams 4-9 Megan Preis 4-10 Matt Day 4-11 Harold Dieso 4-13 Kanye Otto 4-14 Howard K Otto 4-14 Julie Bryant 4-15 Elizabeth Jacobs 4-16 Savannah Edmonds 4-27 Caroline Jacobs 4-27

MUSIC NOTES Joan Wibbe Choir Master/Organist

Time to sing praise to the Lord!

Choir Rehearsals have returned to Thursday

evenings. Come sopranos, altos, tenors and basses

to rehearse on Thursday evenings at 7:30 p.m.

Handbell ringers practice Sunday after the 10 a.m.

service.

If you like making a joyful noise unto the Lord and

think you might like to join either of these groups

(or both!), please see me. There is a seat in the

Choir or a handbell with your name on it!

Thank you to all of the members of our choirs, both

handbell and vocal, who share their time and talents

with us on Sunday mornings.


A Note from Our Priest in Charge

Confession: It’s Not Just For Lent (but that’s an especially good time for it)

Dear Brothers and Sisters of St. Andrew's, We read in the Prayer Book concerning the rite of

Reconciliation:

The ministry of reconciliation, which has been

committed to Christ to his Church, is exercised

through the care each Christian has for others,

through the common prayer of Christians assembled

for public worship, and through the priesthood of

the Church and its ministers declaring absolution.

The Reconciliation of a Penitent is available for all

who desire it…. Confessions may be heard anytime

and anywhere…. The content of a confession is not

normally a matter of subsequent discussion. The

secrecy of a confession is morally absolute for the

confessor, and must under no circumstances be

broken. (446)

Or, to put it in common English, here’s what you

need to know about the sacrament of Reconciliation

(a.k.a. Confession):

• Jesus gives his Church some special work to

do when it comes to helping her members deal with

the reality of being sinners saved by God’s grace:

• Christ’s people treat each other gently, as

fellow sinners, and forgive one another.

• When we get together for worship, we all

admit that we have sinned and ask God to forgive

us.

• People may also confess their sins to a

Priest, who is empowered by Christ to absolve

them.

• Confession isn’t like a counseling session;

after you confess your sins and the Priest absolves

you, he won’t ever bring them up to you again.

And he will never tell anyone what you told him.

As the prayer book says, Confession isn’t restricted

to a particular time or season, or even place. But

the penitential season of Lent is an especially good

time for it, and a church is an especially good place

for it. So, I will be available in the church from

5:30-6:30 every Tuesday evening during Lent to

hear confessions. I’m happy to arrange another

time if that’s not convenient for you.

What do you need to do? Simply show up prepared

to unburden your soul. You may wish to review the

rites on pages 447-452 of the Prayer Book, or take

some time to catalogue the things that you will be

confessing. You may also find it makes sense to

just show up and do it before you chicken out.

Some people prefer to make a single confession

during Lent; others do so more regularly. It’s up to

you. As with so many things in our Anglican

tradition, the common rule applies: All may, none

must, some should.

I hope to see you at the altar rail some Tuesday

evening during Lent. And if you’re available I hope

you’ll stick around afterwards for Evensong (sung

evening prayer) from 6:30-7:00.

In Christ,

The Rev. Jason A. Poling

Priest-in-Charge


The Apocrypha: What Is It? Why do Anglicans Read It?

By Joshua Steele September 12th, 2018

Many people coming into the Anglican tradition have been told that the Apocrypha is bad, that its books are pure mythology, or that they distract from the aim of Scripture.

Yet, upon closer examination, there seems to be a place for the Apocrypha. The New Testament contains allusions to the Apocrypha, and these writings enjoyed a prominent place in the early church.

So, how should we treat these typically neglected books?

Here’s the short and sweet answer.

By way of summary, here’s what Thomas McKenzie has to say about the Apocrypha in the glossary at the back of his The Anglican Way: A Guidebook:

“Apocrypha (n.) Writings of history and prophecy read by the Jewish people in the time of Jesus, considered by some to be part of the Christian Bible, but generally not received by Christians as the Word of God.”

Put simply, as Anglicans, we believe that the Apocrypha is well worth reading in the church today, but that there is a difference between apocryphal writings and canonical Holy Scripture. Theologically, we don’t believe or teach anything from the Apocrypha that isn’t also affirmed by the Old and New Testaments.

Practically, Anglicans often note this distinction between the Apocrypha and the canonical books of the Old and New Testaments by saying “here ends the reading” after a reading from the Apocrypha, as opposed to saying “the Word of the Lord.”

(Note: there’s not usually a congregational response to “here ends the reading,” whereas people do respond to “the Word of the Lord” with “thanks be to God.”)

What is the Apocrypha?

The word “apocrypha” (adjective: “apocryphal”) means “secret, hidden, obscure.” Today, this label makes little sense, because the books that make up “the Apocrypha” have been known for centuries. But, oh well.

New Testament Apocrypha vs. Old Testament Apocrypha

Apocryphal writings exist that are related to both the Old Testament and the New Testament. However, the “New Testament Apocrypha,” as H.F. Vos notes in the Evangelical Dictionary of Theology, refers to

“a substantial collection published under the names of apostolic writers during the second and subsequent centuries [AD]. For the most part they were deliberate fabrications and never had any serious claim to canonicity. In this connection, apocrypha means untrue or spurious” (p. 68).

Therefore, when we’re talking about taking the Apocrypha seriously today, it’s important to clarify that we mean the Old Testament

Apocrypha.

How did the Old Testament Apocrypha get included in some of our English Bibles?

The answer to this question is a bit complicated. Here’s how D.H. Wallace summarizes the history, again from the Evangelical Dictionary of Theology:

“The Jews uniformly denied canonical status to these books [the OT Apocrypha], so they were not found in the Hebrew Bible; but the LXX [the Septuagint, the earliest translation of the Hebrew Bible into Greek] manuscripts include them as an addendum to the canonical OT. In the second century AD, the first Latin Bibles were translated from the Greek Bible and so included the Apocrypha. Jerome’s Vulgate distinguished libri ecclesiastici [“ecclesiastical books”] and libri canonici [“canonical books”], with the result that the Apocrypha were accorded secondary status” (p. 69).

(Nevertheless, this didn’t stop the Council of Carthage in 397 from accepting most of the Apocrypha as canonical. Their reasoning? “Because we have received from our fathers that those books must be read in the Church.”)

https://amzn.to/2NWarCC



https://en.wikipedia.org/wiki/Councils_of_Carthage#Synod_of_397

https://en.wikipedia.org/wiki/Councils_of_Carthage#Synod_of_397


What about the Reformers of the 16th century? What did they think about the Apocrypha?

Wallace continues:

“The Reformers repudiated the Apocrypha as unworthy and contradictory to the doctrines of the uncontroverted canon; Luther, however, admitted that they were “profitable and good to read” (p. 69)

The inclusion of the Apocrypha in English Bibles was quite common at first, but then fell off.

“The Coverdale Bible [1535], the Geneva Bible [1560], and the King James Bible [1611] included the Apocrypha but set them apart from the OT canonical books. After much debate, the British and Foreign Bible Society decided in 1827 to exclude the Apocrypha from its Bibles; soon afterward the American branch concurred, and this action set the pattern for English Bibles thereafter” (p. 69).

And yet! “Among Protestant communions, only Anglicans make much use of the Apocrypha today” (p. 69).

Why do we read the Apocrypha today?

To answer this question, let’s take a look at Article 6 of the Thirty-Nine Articles of Religion, one of the foundation documents within the Anglican Communion:

The title of Article 6 is “Of the Sufficiency of the Holy Scriptures for Salvation.”

The article begins with a discussion of canonical Holy Scripture:

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Article 6 then lists the canonical books of the Old Testament:

Genesis,

Exodus,

Leviticus,

Numbers,

Deuteronomy,

Joshua,

Judges,

Ruth,

The First Book of Samuel,

The Second Book of Samuel,

The First Book of Kings,

The Second Book of Kings,

The First Book of Chronicles,

The Second Book of Chronicles,

The First Book of Esdras [Note: this is Ezra],

The Second Book of Esdras [Note: this is Nehemiah],

The Book of Esther,

The Book of Job,

The Psalms,

The Proverbs,

Ecclesiastes or Preacher,

Cantica, or Songs of Solomon,

Four Prophets the greater,

Twelve Prophets the less.

Regarding the New Testament, it states:

All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

http://anglicanpastor.com/anglicanism-101/the-thirty-nine-articles-of-religion/


OK, so far so good. What about the Apocrypha? Here’s what Article 6 says:

And the other Books (as Hierome saith [that’s the Jerome of the Latin Vulgate, mentioned above]) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine;

The article then lists the books it’s talking about:

The Third Book of Esdras [1 Esdras],

The Fourth Book of Esdras [2 Esdras],

The Book of Tobias [Tobit],

The Book of Judith,

The Song of the Three Children,

The Story of Susanna,

Of Bel and the Dragon,

The rest of the Book of Esther,

The Book of Wisdom,

Jesus the Son of Sirach [Ecclesiasticus],

Baruch the Prophet,

The Prayer of Manasses,

The First Book of Maccabees,

The Second Book of Maccabees.

To zero-in on the key phrase from this article: “the Church doth read [these apocryphal books] for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine.”

As Reginald H. Fuller puts it in his chapter on Scripture in The Study of Anglicanism:

“Anglicans have always made some liturgical use of the apocryphal books, and twentieth-century [and now twenty-first!] lectionaries have extended that use. Modern scholarship has broken down the sharp division between the Old Testament and the Apocrypha, and it might be a good thing if Anglicans were to adopt the Roman Catholic designation of the apocryphal books as ‘deutero-canonical’. We read them and value them, but they have a secondary position, being used only to reinforce the doctrines of the proto-canonical Old Testament books” (p. 93).

He’s right, by the way. Readings from the Apocrypha were included in the first Daily Office Lectionaries in the “classic” Books of Common Prayer (1549, 1559, 1662).

Where/how can I read the Apocrypha today?

If your Bible doesn’t include the Apocrypha, you might be wondering where/how you can read the Apocrypha today.

The easiest thing to do would be to read a translation that features the Apocrypha via a website such as BibleGateway.

Try the Common English Bible

or the New Revised Standard Version.

You could also buy a copy of just the Apocrypha.

Again, try the CEB

or NRSV.

You could buy a Study Bible that features the Apocrypha.

Again, try the CEB

or NRSV (either the New Oxford Annotated Bible or the New Interpreter’s Study Bible.)

Finally, you can buy a normal (non-study)

Bible that features the Apocrypha. Joshua

Steele

As Managing Editor, Josh is in charge of the day-to-day

operations at Anglican Pastor. He is a Transitional Deacon

in the Anglican Church in North America, serving at Church

of the Savior in Wheaton, IL. He is also a Ph.D. student in

theology at Wheaton College. Josh isn’t on Facebook or

Twitter anymore, but you can follow him on micro.blog.

https://amzn.to/2wSA2Fd

https://amzn.to/2Nq8Mbr

https://amzn.to/2QaXjLn


JOSEPH

GUARDIAN OF OUR LORD (19 MAR NT)

All that we know of Joseph we learn from the first two chapters of Matthew and of Luke. Otherwise he is mentioned only in passing in Luke 3:23; John 1:45; John 6:42 as the supposed father of Jesus. (Mark does not mention him at all.) In the face of circumstances where a man of lesser character might have reacted very differently, Joseph graciously assumed the role of Jesus' father. He is well remembered in Christian tradition for the love he showed to the boy Jesus, and for his tender affection and care for Mary, during the twelve years and more that he was their protector. Joseph was a pious Jew, a descendant of David, and a carpenter by trade. (The Gospels use the Greek word TEKTON, which means "builder," as in "architect." It has been suggested that he may have been a mason or a metalworker, or a building contractor. In favor of the traditional translation, we have a remark in the writings of Justin Martyr, who was born in Palestine, probably around 100, and who tells us that he has seen plows and ox-yokes still in use which were said to have been made in the carpenter-shop at Nazareth. We may not believe that the particular claims were all accurate, but they are testimony to what the Christians of Palestine in the early second century believed that Joseph's occupation had been, and this may be an idea continuously handed down in the community there since the early first century.) Because of the silence of the Gospels, and because Jesus entrusted Mary to the care of John, it is generally believed that Joseph died a natural death after the visit to Jerusalem when Jesus was twelve (Luke 2:41-51), but before the Baptism of Jesus when He was thirty. Joseph's influence during those early years must have been tremendous. When Jesus spoke of God as being like a loving Father, He was using a word that he had first learned as a child to apply to Joseph. Joseph stands as a testimony to the value of simple everyday human things, and especially that human thing called "fatherhood."

by James Kiefer

WILLIAM LAW WRITER, PRIEST, AND NON-JUROR (09 APR 1761)

William Law, born in 1686, became a Fellow of Emmanuel College, Cambridge in 1711, but in 1714, at the death of Queen Anne, he became a non-Juror: that is to say, he found himself unable to take the required oath of allegiance to the Hanoverian dynasty (who had replaced the Stuart dynasty) as the lawful rulers of the United Kingdom, and was accordingly ineligible to serve as a university teacher or parish minister. He became for ten years a private tutor in the family of the historian Edward Gibbon (who, despite his generally cynical attitude toward all things Christian, invariably wrote of Law with respect and admiration), and then retired to his native King's Cliffe. Forbidden the use of the pulpit and the lecture-hall, he preached through his books. These include Christian Perfection, The Spirit of Love, The Spirit of Prayer, and, best-known of all, A Serious Call to a Devout and Holy Life, published in 1728. The thesis of this last book is that God does not merely forgive our disobedience, he calls us to obedience, and to a life completely centered in Him. He says: "If you will here stop and ask yourself why you are not as pious as the primitive Christians were, your own heart will tell you that it is neither through ignorance nor inability, but because you never thoroughly intended it." PRAYER FOR WILLIAM LAW- Almighty God, whose servant William Law taught us to hear and follow your call to a holy life, grant that we, loving thee above all things and in all things, may seek thy purpose and shape our actions to thy will, that we may grow in all virtue and be diligent in prayer all the days of our lives, through Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honor and glory now and forever. Amen. PRAYER FOR ST. JOSEPH - O God, who from the family of thy servant David didst raise up Joseph to be the guardian of thy incarnate Son and the spouse of his virgin mother: Give us grace to imitate his uprightness of life and his obedience to thy commands; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.


Letters to the Editor:

We Are One Body In Christ

Recently, I had the profound privilege of taking Communion to our friend Charles

Crowl, who had been battling metastasized cancer for the previous year. (Lest you

think I am writing this article to make me look special because I make Eucharistic

Visits, nothing could be farther from that possibility. I am honored to take

communion out to our homebound or those who are temporarily ill, because I have

been so blessed by being able to be part of our “community of faith”. How can we,

who have been so blessed, neglect to share our community with others who want to

partake of the “Body of Christ”...of which we are all a part.). But, back to Charlie... I

confess, I had “wimped-out” last fall, after taking him communion and he declined to

participate. Rather than being a persistently good friend, I stopped, thinking he could

not understand and therefore it would mean little to him. Once again, I was shown

the error of my limited understanding. Fortunately, I took Communion to his wife,

Ann, after Christmas, and she was distraught that I had not been back to see Charles.

I agreed that I would go, even though I had no idea how to communicate with

someone who could not communicate with me. And, just to be on the safe side, I

took reinforcements with me- Mark, Jim, and Fr. Poling. Charlie was in bed, non-

responsive physically, and clearly in the end stages of his disease. It was an

excruciatingly painful emotional moment to acknowledge his powerlessness over

such a devastating disease process. This man, once so full of life and love for others,

was now a shell of his former self. One wants to rage against God at the injustice of

it...However, I set out the consecrated wafers and wine instead, and said a few

prayers. Still no response; so, I knelt down and held his hand and then stroked his

face and told him how much his St. Andrew's family loved him and missed him and

wished him well on this next journey ... to Heaven. We all wept when he opened his

mouth for the Body and Blood of Christ, and he squeezed my hand when given a bit

of the “Eucharistic Feast”. Charlie died two days later, but I know his spirit was

already one with the Lord. That we all share “one bread, one cup” is not just a phrase

we repeat when we share communion...it means all of us believers are all in this

world together, and, one day, we will all be together in “that place Jesus has prepared

for us”...because we believe and are one, with each other, in Christ. And, I believe

that Jesus has, once again, given me the gift of encouraging others on this journey of

faith we are on. So, I invite you to return to the body of Christ. Come and participate

in “communion” with our little body of believers, that we might spiritually

encourage each other. If you can't make it to church, we can bring communion to

you. I am passionate about sharing my faith this way... but if you aren't “feeling” a

visit from me, I have it on good authority that Fr. Poling also likes to get out of the

office and hang out with his flock! So give the office a call and let us know if you

would like a Eucharistic Visit. We look forward to serving you with the Love of

Christ.

Your sister in Christ, Terry McLean


“What’s Happening at St. Andrew’s?” November & December

*SUNDAY, 3 MARCH: THE LAST SUNDAY AFTER THE EPIPHANY Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *WEDNESDAY, 6 APRILMARCH: ASH WEDNESDAY Holy Eucharist Rite II, Imposition of Ashes, 7:30 p.m. *SUNDAY, 10 MARCH: THE FIRST SUNDAY IN LENT Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *SUNDAY, 17 MARCH: THE SECOND SUNDAY IN LENT Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II with Healing, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *SUNDAY, 24 MARCH: THE THIRD SUNDAY IN LENT Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *SUNDAY, 31 MARCH: THE FOURTH SUNDAY IN LENT Morning Prayer I, 8:00 a.m. Morning Prayer II, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *SUNDAY, 7 APRIL: THE FIFTH SUNDAY IN LENT Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *SUNDAY, 14 APRIL: THE SUNDAY OF THE PASSION-PALM SUNDAY Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II with Healing, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m. *THURSDAY, 18 APRIL: MAUNDY THURSDAY Holy Eucharist Rite II, Sermon and Choir, 7:30 p.m. *FRIDAY, 19 APRIL: GOOD FRIDAY Holy Eucharist Rite II, Sermon and Choir, 7:30 p.m.


*SATURDAY, 20 APRIL: THE EASTER VIGIL Holy Eucharist Rite II, Sermon and Choir, 7:30 p.m. *SUNDAY, 28 APRIL: THE SECOND SUNDAY OF EASTER Holy Eucharist, Rite I, 8:00 a.m. Holy Eucharist Rite II, Sermon and Choir, 10:00 a.m. Sunday School and Child Care, 10:00 a.m.

TAKE NOTICE! OFFICE HOURS, MON – THUR, 9:00 A.M. TO 1:00 P.M.

For ALL Pastoral Emergencies Please Contact 410-241-4838

SAVE THE DATE


SERVER SCHEDULE FOR SPRING 2018

SPECIAL EUCHARISTIC LECTOR INTERCESSORY ALTAR SECOND

DATE OCCASION MINISTER FIRST PRAYERS GUILD READING

GOSPEL BOOK READING

March 3 Sue Terry Marge Flossie Volunteer

March 6 Ash Wednesday

March 10 David David Jim David Volunteer

March 17 Healing Service Rich Kay Terry Mark Volunteer

March 24 Terry Don Jim Terry Volunteer

March 31 Childrens Service TBD TBD TBD ALTAR GUILD TBD

April 7 Sue Marge Charlie Flossie Volunteer

April 14 David David Mark David David

April 18 Maundy Thursday Mark Flossie David TBD Volunteer

April 19 Good Friday TBD TBD TBD TBD Volunteer

April 20 Easter Vigil TBD TBD TBD TBD Volunteer

April 21 Mark Charlie David Mark Mark

April 28 Rich Kay Charlie Terry Volunteer

PLEASE NOTE: This is a DRAFT schedule and is subject to change based on the servers’ individual needs. Always check Sunday’s bulletin to see

if the assignments have changed. TBD=Yet To Be Determined.


Sunday Monday Tuesday Wednesday Thursday Friday Saturday

1 2

March 2019 at St. Andrew’s - Note: This Calendar is for information purposes. The official calendar is maintained at

the Parish Office. Call 410-255-1070, or Email [email protected] for a more complete listing. To add items to this calendar call or email your Shield editor

Office Closed 7 pm Boy Scout Troop 870

8 am Men’s Study Group 10:30 am AA Meeting Hall Rented Noon till

3 4 5 6 7 8 9 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care

Office Hours: Mon – Thur. 9:00 am – 1 pm

1:30 p.m. Prayer Warriors Shrove Tuesday 5 – 7 p.m. Pancakes and Sausage Dinner

Bible Study 10 A.M. & 7 P.M.

7:30 pm Choir Practice


8 am Men’s Study Group 10:30 am AA Meeting

10 11 12 13 14 15 16 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care WOSA MTNG After 10:00 a.m. Service


1:30 p.m. Prayer Warriors 7 pm Vestry Meeting (All Welcome)




17 18 19 20 21 22 23 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care Corned Beef Diner 12:30 – 6 p.m.


1:30 p.m. Prayer Warriors











Sunday Monday Tuesday Wednesday Thursday Friday Saturday

MARCH 31 April 1 2 3 4 5 6 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care







1:30 p.m. Prayer Warriors 7 pm Vestry Meeting (All Welcome)




14 15 16 17 18 19 20 PALM SUNDAY 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care



Maundy Thursday 7:30 p.m. Service

Office Closed GOOD FRIDAY 7:30 p.m. Service 7 pm Boy Scout Troop 870

8 am Men’s Study Group 10:30 am AA Meeting 7:30 EASTER VIGIL

21 22 23 24 25 26 27 EASTER SUNDAY 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care






28 29 30 8:00 am Holy Eucharist I 10:00 am Holy Eucharist II Sermon & Choir 10:00 a.m Sunday School and Child Care



APRIL 2019 at St. Andrew’s Note: This Calendar is for information purposes. The official calendar is maintained at the Parish Office. Call 410-255-1070, or Email [email protected] for a more complete listing. To add items to this calendar call or email your Shield editor


Notes From Our Senior Warden

Remember that you are dust,

and to dust you shall return.

march 2019 “rebuilding god’s church – sharing god’s love – … · 2019-02-20 · march...

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