The Angelus
Monthly Publication of the Church of Our Saviour
I was asked to write an article on grace and
consolation for The Anglican Digest, to be
published at Easter 2017. I am sharing the
article with you in this month's Angelus.
It was January 6, 2017, in Atlanta, at
the Church of Our Saviour, and we were
making preparations to celebrate the Mass for
the Epiphany. This is always one of my favorite services of the year and I was delighted when a few close friends from around the
city joined a solid number of the faithful at
the Church for the 7:30 pm liturgy. A winter
warning was in effect and we all know
(thanks to Saturday Night Live) what a little
snow and ice does in Atlanta. The service
went off very nicely, the mysteries of
Christ’s manifestation to the Gentiles were
encountered, and then we gave our well
wishes at the doors in the back of the Church.
My friends and I decided we would go for a
quick dinner and then retire for the night. At
dinner we shared stories, we laughed, we
listed our favorite books of 2016 and mentioned what we would like to read in 2017.
The evening was full of grace and joy.
When I returned home to the rectory
my wife and two children were sound asleep
and I joined their rest as soon as possible. At
midnight my wife and I woke to a sound and
February 2017
a sensation unlike anything we had experienced.
We jumped out of bed startled and confused and
instinctually made our way down the hallway to
check on our boys. They sleep in two different
bedrooms and everything in the hallway looked
fine and the boys’ bedroom doors were closed. I
looked up the spiral staircase at the end of the
hallway, which leads to a finished attic, and I saw
the stars. Sixty feet worth of a water oak had
crashed through the house. Just then the door of
my four-year-old’s room opened and he walked
out covered in dirt and debris. He was startled
and we were unsure if he was unharmed by the
tree. My wife quickly consoled him and brought
him to the front of the house as I made my way to
check on our three-year-old. I turned the doorknob and pushed the door, it opened one inch and
then stopped with a tremendous thud. My heart
sank, I saw the massive tree through a dark and
dusty one inch opening and I feared the very
worst. No noises were coming from the room. I
looked up the hallway to my wife and she could
see the terror in my face.
With desperation and hope I called out,
“Ezra?” He responded, “Yes.” With astounding
relief I asked if he was on his bed and if he was
okay. He said that he was, and in a way that only
a three-year-old can, he asked, “Daddy, is it up
time?” By this time my wife had retrieved the
digital monitor and we could make out that Ezra
looked to be safe. About twenty minutes later, a
fireman broke through a window and retrieved
my son and I walked away from the house with
my family physically unharmed.
The next morning, when we saw the damage and the tree in the daylight my wife and I
could not help but hold each other and weep. We
had a serious brush with death and unlike so
many others we were spared.
Only an hour or so after the scare I laid
awake on my back in the neighbor’s guest bed.
My wife and boys were just next to me. Images
and terror ran all around in my head and I tried to
recite the Jesus Prayer and enter into the peace
of the triune God which passes all understanding. I needed the God of unchangeable power
and eternal might to be near. I needed the God
who took on the frailty and risk of our flesh and
blood humanity to be near. I needed Christ to
hold us and keep us with his fierce love. He did,
and he still does. His grace and mercy have the
capacity to mysteriously manifest and heal broken hearts and wounded memories.
This grace and consolation is neither an
idea nor a neat formula. It is raw and real and
unpredictable and intense. It is personal and it is
for the life of the world. My wife and I found
grace and consolation from the living God in
prayer and in supplication. My wife made her
way to the Lady Chapel in the Church the next
day. She knelt in the pew and wept. Just as she
had done when they found a tumor on her breast
(which turned out benign). She wept just as she
did when my father decided to run away with
another woman after thirty-six years of marriage
to my mother who models Christian charity. She
looked at the crucifix above the tabernacle and
she wept, and her tears were gathered in grace
and she felt consolation.
Michael Ramsey was fond of saying that a
saint is someone who takes responsibility for
God. When the neighborhood, the parish, and the
school system, learned of our situation, they rallied and supported us with charitable gifts, food,
and prayer. Their prayers were a kind of consolation we cannot quite articulate, but they were
effective and healing. Incarnation, crucifixion,
resurrection, and the love of a community rooted
in gift, these are not ideas; these are about our
flesh and blood, they are about hope and joy,
about grace and consolation. Christianity is not
an idea. It is about a man who took on our flesh
out of fierce love and this love is the most durable element in the universe, and that is consoling.
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Birthdays and Anniversaries
Birthdays:
Feb. 7:
8:
9:
11:
17:
20:
21:
22:
26:
[29]:
LeAnne Lemmond
Christopher Schmaltz
Anders Wells
Devin Andrew Jaggers
Les Faulk
Stephanie Fox
Robert Buffington
Elizabeth (Libby) Rountree
Gus Brathwaite
Kathy Jaggers
Joe Bullock
Mary Sommers
Nicholas Lemmond
Anniversaries:
Feb. 15:
Nigel & Isabel Flynn
Your Unwanted Treasures
Benefit
the Church of Our Saviour
The Church of Our Saviour now has an
account at The Treasure Mart at 3550 Broad
Street in Chamblee, Georgia. Donate items to
the Church of Our Saviour account and when
they are sold, a percent of the sale price goes to
our church. Hours of operation are 10:00 am to
5:00 pm, Monday through Saturday and 12:00 to
5:00 pm on Sunday. If you have questions,
please talk with one of the Kitchen Keepers.
THE ANGELUS
February 2017
Other Events and Feast Days
in February
Parish Luncheon
February 5, 2017
Cancelled
sing. For $5, we will sing a hymn of your choice
from the 1982 Hymnal.If you want to sing something else, you’ll need to provide copies of it.
Our regular First Sunday meal will NOT be
held during the month of February. We will
resume our regular schedule in March.
The Presentation of Our Lord
Jesus Christ in the Temple
(also called Candlemas)
February 2, 2017
12:10 pm
February 2 is the Feast of the Presentation—sometimes called Candlemas because of
the emphasis on Christ as “a light to enlighten the
nations.” (Song of Simeon—Luke 2:28).
We will observe Candlemas at Our Saviour
on Tuesday, February 2, 2017 at the noonday service. You are invited to bring candles from home
to be blessed—large ones or small ones—that can
be used throughout the year to represent the light
of Christ present in our lives as Christians.
Ash Wednesday
The First Day of Lent
March 1, 2017
This year, Lent will begin March 1, 2017,
on Ash Wednesday with services at 7:00 am,
12:00 noon and 7:30 pm. The 7:00 am service
will be in the Lady Chapel and the 12:00 noon
and 7:30 pm service, in the Church. All will consist of the Liturgy for Ash Wednesday, including
Imposition of Ashes and Penitential Order.
According to The Book of Common Prayer, Ash
Wednesday is to be kept both as a Fast, on which
the faithful abstain from food, and as a Day of
Special Devotion, observed by special acts of
discipline and self-denial.
If Candlemas be fair and bright,
Come, Winter, have another flight;
If Candlemas brings clouds and rain,
Go Winter, and come not again.
Shrove Tuesday Pancake
Supper and Hymn-Sing
Tuesday, February 28, 2017
6:00 pm
Members of Our Saviour’s Vestry will
serve a pancake supper from 6:00 to 7:00 pm on
Tuesday, February 28, 2017. A contribution is
requested to defray expenses.
From 7:00 to 8:00 pm, our organist and
choir director, Dr. Daniel Pyle, will lead a hymn-
February 2017
THE ANGELUS
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THE ANGELUS
February 2017
“And he called to him the multitude with
his disciples, and said to them, ‘If any man
would come after me, let him deny himself and
take up his cross and follow me. For whoever
would save his life will lose it; and whoever loses his life for my sake and the gospel’s will save
it. For what does it profit a man, to gain the
whole world and forfeit his life? For what can a
man give in return for his life?’” (Mark 8:34-37)
***
Following are excerpts from a sermon preached
by Richard Felton, Executive Director of The
Episcopal Network for Stewardship (TENS) on
Holy Cross Day, Sunday, September 13, 2015, at
St. Barnabas’ Episcopal Church, Falmouth,
Massachusetts. It is adapted and reproduced
with permission.
***
In responding to a question about how
much money was enough, David Rockefeller
famously said, “Just a little bit more.” We have
to let go of that belief that all will be well if we
have just a little bit more.
I believe the way to do that is to embrace a
generosity in all things. Generosity in friendships. Generosity in spirit. Generosity in forgiveness. Generosity in volunteering. Generosity
with money.
I believe the Bible is full of stories of God
wrestling with that notion of Generosity. Others
may disagree, but I believe God didn’t always
get it right. Sometimes the God of the Bible just
gets fed up with us and decides to be punishing
and vengeful. As time goes on, God begins to
realize that generosity accomplishes more than
vengeance or punishment or temper. That realization changes everything!
After saving Israel, then punishing Israel;
after floods and rainbows; after sending prophets
and sages, God finally offers something even
February 2017
greater – a child who grows into an adult to offer
a new divine vision to all of God’s children. He is
the One who ultimately challenges the authority,
heals the sick, speaks up for the poor and
oppressed, lifts up generosity in all aspects of life
and ultimately gives himself as the example God
calls us to examine, understand and hopefully
follow.
Archbishop Desmond Tutu in his book, In
God’s Hands says, “This is a God who intervenes
on our behalf, not because we deserve it, but because God’s love is freely given. It is grace. It is
not earned; it cannot be earned. It does not need
to be earned.”
To live into the divine, we have to accept
that grace and pass it on.
My friend Dave Toycen, who recently
retired as president of World Vision in Canada
writes in his book, The Power of Generosity: “I
believe we have to make a choice between people
being encouraged in their lives or being discouraged. And that matters for both spiritual and moral reasons to me. The idea that everyone should
be left alone to hope for the best is grossly inadequate. I have experienced the personal joy and
uplift when someone goes out of his or her way
to be generous and caring. If I am generous to
someone, that person will likely be generous to
someone else. There is an argument to be made
that the universe was created to operate this
way.”
We are called to be more generous, more
forgiving, more gracious as we strive to follow
Jesus and live up to the standard of God. We will
fall short, of course. But we will move closer to
the people God intends us to be when we give
joyfully and generously. What a difference such
joyful generosity would make in our community,
our church, and ourselves.
Generosity is the way we enter into a connection with the divine.
THE ANGELUS
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Saint of the Month
George Herbert
By Berkeley Strobel
(revised and expanded
by Oreta Hinamon Campbell)
Lesser Feasts and Fasts, the book of Episcopal saints, includes such people as Thomas a
Kempis; Jerome, who gave the Church the Vulgate translation of the Bible and some very entertaining if somewhat barbed letters; Hilda of
Whitby, an important part of monasticism in the
English seventh century; Polycarp, a “harmless
old man” who gladly and humbly accepted martyrdom; and Thomas Aquinas, the “Dumb Ox,”
whose bovine appearance belied one of the greatest and clearest minds in the history of the
Church. These people are all notable, in their
own way, and important to the history of our
faith. Yet there are occasions in the Church Year,
when looking at the saints we honor, that one
might wonder, even say aloud, “Why was this
person included?” For instance, what about
George Herbert, whom we remember on February 27? While so many of the saints met the
challenges of their day head on, Herbert, at first
glance, seems to have simply retreated.
George Herbert was a Cambridge man,
born in 1593, of an old and honored family. He
was cousin to an Earl, and personally knew both
King James I and King Charles I. When James
came from his Scottish throne to accept coronation as the successor to the Tudors, he had many
beliefs and habits that seemed to repel the common Englishman. The last Tudor, Elizabeth I,
was a great crowd pleaser, and knew how to use
her popularity. In her youth she was robust and
athletic, while James was an ungainly fellow
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who looked nothing like a king. James hated
crowds, especially when they pressed about him
to cheer. He also loudly proclaimed the divine
right of kings, something the Tudors with their
enormous political understanding were a little
quieter about invoking (although they certainly
acted on it.)
The period beginning with the late Tudors
involved large upheavals in religious practices.
By the time George Herbert was at Cambridge a
serious attempt by papists to blow up Parliament
and King had been foiled (Guy Fawkes Day—
1605), while the Puritans seethed with hatred of
anything “romish,” from vestments to stained
glass to ceremonial. At the same time the constitutional questions raised by an arbitrary and
badly advised King James along with the economic rise of the middle class, dissatisfied many
an English subject. On the one hand there were
the Protestants, both Puritan, Calvinist, and the
Independents, and on the other, underground and
largely secret, the Roman Catholics. In the middle were the Anglicans, who were not particularly trusted by either protestants or papists.
There was, finally, within this category a
small collection of men who stood apart from the
political and constitutional issues, who set about
proclaiming what they believed Anglicanism to
be. These men were known as the Caroline
(Caroline being the adjective form of the mediaeval Latin form of Charles) Divines.
The Caroline Divines were men, usually
Cambridge educated, members of the clergy,
who knew one another, and had various gifts,
whether writing - poetry or prose - or oratory.
They used their gifts, their learning and their
skills to defend their faith against both Puritan
and Roman criticism. They viewed Anglicanism
not as a compromise between the elaborate liturgies of the Papists and the austere ascetic rites of
the Puritans, but as something positive and viable
in and of itself.
Their lives were exemplary. Beginning
with the Elizabethans Hooker and Jewel this
pattern continued, men of learning, dedication,
and Godly discipline, men such as John Donne,
Lancelot Andrewes, Thomas Fuller, Jeremy
Taylor, Nicholas Ferrar, and William Laud. They
THE ANGELUS
February 2017
were not some sort of cabal or private club, but
rather a collection of men who knew one another,
largely shared the same vision, and, after the near
destruction of the Church of England under the
Civil War and Commonwealth, on whose work
the foundations were laid for the rebirth of the
Church of England. The Oxford Movement
traces its roots to these writers.
George Herbert, who lived a relatively
quiet life is numbered among these Divines. He
was a fellow of Trinity, Cambridge, elected to the
post of Cambridge University Orator. He served
two years in Parliament but then became a priest
of two small parishes, Fugglestone and Bremerton. He was noted for his unfailing care for his
parishioners, both spiritually and practically.
We remember him as a writer. In both his
prose and poetry he gave a legacy of wise and
holy counsel in the proper life of a parish priest,
as well as a number of poems that inspire devotion and joy.
Herbert wrote a book of advice to clergy, A
Priest to the Temple, and books of pithy proverbs. (He originated the phrase, “His bark is
worse than his bite.”) His poems were collected
in a book, The Temple, published in 1633. His
metaphysical poems had complicated and intricate rhyme schemes and used interesting and vivid imagery. He wrote a number of “shape poems.” Several of his poems have been set to music and appear in our hymnal (“King of Glory,
King of Peace” 382; “Let all the world in every
corner sing” 403; “Come my way” 487; and
“Teach me my God and King” 592).
In all, he lived a relatively quiet life, not
within the circles of power of his day, but after
the manner of his own cure, farmers, laborers,
craftsmen, who would stop their duties to pray
when Herbert would ring the daily prayers. His
life reflected his own words: “Nothing is little in
God’s service.”
George Herbert died of tuberculosis on February 27, 1633. Though only forty when he died,
his influence is still felt in the poems and writings
he left behind.
Blessed George Herbert, priest, pray for us.
February 2017
Readings for February
February 5, 2017
(Fifth Sunday after Epiphany)
Isaiah 58:1-9a (9b-12)
1 Corinthians 2:1-12 (13-16)
Matthew 5:13-20
Psalm 112:1-9(10)
February 12, 2017
(Sixth Sunday after Epiphany)
Sirach 15:15-20
1 Corinthians 3:1-9
Matthew 5:21-37
Psalm 119:1-8
February 19, 2017
(Seventh Sunday after Epiphany)
Leviticus 19:1-2,9-18
1 Corinthians 3:10-11,16-23
Matthew 5:38-48
Psalm 119:33-40
February 26, 2017
(Eight Sunday after Epiphany)
Exodus 24:12-18
2 Peter 1:16-21
Matthew 17:1-9
Psalm 99
March 1, 2017
(Ash Wednesday)
Joel 2:1-2,12-17 or Isaiah 58:1-12
2 Corinthians 5:20b-6:10
Matthew 6:1-6,16-21
Psalm 102:8-14
THE ANGELUS
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The Minor Propers
By Dr. Daniel Pyle
When the “Reformed” branch of the
Protestant Reformation was taking place in Strasbourg, Geneva, and Switzerland in the 16th century, one of its hallmarks was the restriction of song
in the liturgy to Biblical texts, and specifically to
Psalms. This remained true in the Reformed denominations (including Presbyterians in Scotland
and America, and the Dutch and Swiss Reformed
churches) and in the Church of England until the
mid-19th century. There is even still one Presbyterian denomination in America, the Orthodox
Presbyterian Church, that still excludes hymns
from their worship and uses only the Psalter.
The Reformers like Calvin and Farel were
trying to restore the Psalms to the pre-eminent
place they held in the worship of the early church,
at least as they understood it. In that they were
largely correct. The various processions that took
place during the Mass — the entrance of the Celebrant, the movement to where the various readings took place, the presentation of the gifts of
bread and wine, the distribution of the Communion — were all accompanied by the singing of
Psalms, in the responsorial manner which we still
use for our Psalm each Sunday. Over time the
actual Psalms were either reduced to a single
verse, or even vanished entirely, leaving only the
refrain (which was called an “antiphon”).
Ironically, it was the Anglo-Catholic movement in the late 19th and early 20th centuries
which restored the singing of Psalms to their former importance in the liturgy. Part of that restoration included the renewed use of the Minor
Propers, which are, after all, almost exclusively
Psalms.
It helps to first understand their collective
name. “Proper” indicates that the text changes
from week to week (or day to day, if one considers the daily Masses). The most obvious liturgical elements that are “proper” to each day are
the three Lessons — Old Testament, Epistle, and
Gospel — and a Psalm; there is a set of readings
assigned to each day, and especially to every
observance of a feast, in a three-year cycle called
the Lectionary. These four readings are sometimes referred to as the “major” propers. The
Page 8
Scripture songs which accompany the non-verbal
actions are linked to the Lessons (although sometimes the link may seem remote), and are therefore also “proper” to each day; they are “minor”
because they are not so significant as the three
Scripture lessons, and because according to the
Book of Common Prayer they are strictly
optional. What the BCP actually says where these
songs occur is something like “here may be sung
a hymn, Psalm, or anthem.”
Those elements of the Liturgy which are the
same from day to day are called “ordinary.” The
ordinary elements of the Mass include the Collect
for Purity, the Kyrie or Gloria, the Creed, the
Sanctus, the Lord’s Prayer, and the Fraction Anthem (Agnus Dei, or other song).
There are six Minor Propers: the Introit, the
Gradual, the Alleluia (or in Lent, the Tract), the
Sequence, the Offertory, and the Communion.
Except for the Sequence, the texts are drawn primarily from the Psalms, the songbook of the
Church throughout its history, although some
texts are drawn from the Prophets, the Old Testament Apocrypha, and occasionally the Gospels.
One of the great values of these chants is that we
hear more of Scripture, and they supply a kind of
commentary on the readings of the day.
The first one which we encounter is the
Introit. Originally this was a Psalm that was
chanted responsorially while the Priest and his
attendants entered the church. (“Responsorially”
means simply that a Cantor sings the verses of
the Psalm while the rest of the people sing a
refrain between the verses — in fact, the way we
sing Psalms.) Later in the Middle Ages, the
Introit was shortened from an entire Psalm to a
single verse, introduced by the refrain (called an
“antiphon”) and followed by the Gloria Patri and
a repetition of the refrain. We still sing an entire
Psalm for the Entrance for the Liturgy of the
Palms on Palm Sunday. Because the Introit was
originally the very first event in the Mass, its first
word often was used as a title for the whole service: thus, the third Sunday of Advent is
“Gaudete” Sunday, and the fourth Sunday in Lent
is “Laetare” Sunday-these were the first words
(in Latin) of the Introit for those Sundays.
After the Reformation, the singing of
“antiphons” (by which was meant the chants we
THE ANGELUS
February 2017
call “minor propers”) disappeared. But in the
19th century two things changed. Under the
influence of the Anglo-Catholic revival and in
imitation of cathedral and collegiate churches,
and because the Church of England finally
allowed the singing of hymns in the liturgy, it
became the fashion to have a procession at the
beginning of the service, accompanied by the
singing of a hymn (just as we do). This entrance
hymn serves exactly the same function as the
Introit Psalm did so many centuries before.
So why, then, do we follow the entrance
hymn with an apparently redundant entrance
Psalm? The reason is that there are two liturgical
actions to be accompanied: the entrance of the
sacred ministers, and the censing of the altar.
Neither the hymn nor the Introit are sufficient to
cover both of those actions; and the shift in the
music reflects the shift in the action.
The second of the minor propers, the
Gradual, we still sing for its original function. It
is the Psalm for the day, which is sung between
the Old Testament and Epistle lessons and likewise serves as a commentary on them. Like all
the Psalm-based chants, during the late Middle
Ages the Gradual was reduced to a single verse
surrounded by its antiphon. But one of the results
of the Reformation was a renewed emphasis on
the Psalms in worship, and the Gradual was returned to its original (full) length.
The Alleluia and the Sequence Hymn both
fill the time between the Epistle and the Gospel,
and cover the action of the Gospel procession.
Unlike the Introit/Entrance Hymn pair, however,
this is a pairing that goes back to Medieval practice. The Alleluia was in origin an exclamation of
thanksgiving or triumph, to which was added a
verse from a Psalm explaining the cause for
thanksgiving. The Gregorian chant for the
Alleluia ended with a long melody on the last syllable of the word “alleluia,” (as does the chant
melody which we still use). Over time the melodic extension was given words, and eventually
became detached from the “Alleluia” — this
musical offspring is the Sequence, and we use
that name still for the hymn before the Gospel.
The Offertory chant, like the Introit, was a
Psalm which was sung responsorially during the
time when the gifts of bread and wine were
brought to the altar and made ready for the Eucharist. Similar to the Entrance Hymn/Introit
February 2017
pair, we use multiple songs in our worship to fulfill the function of this one original chant. The
Offertory chant which we sing is the same as in
the Medieval and Tridentine forms of the Mass
— and like them was reduced from an entire
Psalm down to merely the refrain (also called an
antiphon) without even a single verse from the
Psalm. Our practice at Our Saviour is to sing this
antiphon and then add to it the choir’s anthem
(“anthem” is just a English form of the Latin
word “antiphon”) while the altar is made ready
for receiving the gifts. A hymn is then sung while
the gifts are presented. Again, like the Entrance
Hymn/Introit pair, multiple songs are used
because a single one would not be long enough,
there are actually several different actions going
on, and the different songs reflect the sequence of
actions.
The last of the minor propers is the Communion. Like the Offertory, it was originally an
entire Psalm, sung during the administration of
the Eucharist, but over the course of time shortened to merely the antiphon. And, like the Introit
and the Offertory, we use both because of the
length of time needed to complete the liturgical
actions, and to highlight a change in the actions:
the Communion chant while the Celebrant distributes the bread and wine to the other ministers,
and then the hymns while the people receive.
Of course, it is quite possible to do all these
liturgical actions without the minor propers but
only hymns — that is indeed the way many other
parishes do it. However, by including the minor
propers we expand God’s word reaching out to us
in worship: that is, we hear more of the Bible. In
addition, we emphasize both the communal and
participative nature of our worship. Our service is
something we do together; the congregation is
not an audience that meekly sits in the pew
watching a show. Worship becomes something
active rather than passive. Singing is something
that comes from our corporate nature. We are
neither pure intellect nor disembodied spirits, and
singing engages our physical bodies in a different
way than simply speaking. It connects us to
Christ himself in his humanity as well as his
divinity. And we join ourselves with so much
more of the Church as it extends over not only
geographical space but also over centuries, even
millennia.
©2017 Daniel S.
THE ANGELUS
Page 9
Monthly Duties and Regular Meetings...
Subdeacons and
Chalice-Bearers
Feb. 5:
12:
19:
26:
Amy Dills-Moore, liturgical deacon
Eric Strange, subdeacon
Michael Miller, crucifer
Dowman Wilson, subdeacon
Leonard O'Brien, chalice-bearer
Amy Dills-Moore, liturgical deacon
David Stabler, subdeacon
Michael Miller, crucifer
Eric Strange, subdeacon
Edgar Randolph, chalice-bearer
Coordinator: Dowman W ilson 404-816-4374
Lectors
February 5
8:30
Eric Henken
11:00
Roger Davis
February 12
8:30
Bert Smith
11:00
Kathy Davis
February 19
8:30
Julie Roberts
11:00
Oreta Campbell
February 26
8:30
Kelly Alexander
11:00
Will Rountree
March 1(Ash Wednesday)
12:00
William Gatlin
7:30 pm Kerry Lee Henderson
Coordinator: Parish Administrator,
Tiffany McGehee
Hosting After 11:00 Service
February 5
February 12
February 19
February 26
Kathy and Roger Davis
Stephanie Fox and Charla Allen
David and Laura Stabler
Mary Sommers and William
Gatlin
St. Bernadette's Flower Guild
Feb. 5
Feb. 12
Feb. 19
Feb. 26
Julie Roberts & Kerry Lee Henderson
Soojeong Herring
Mary Hallenberg
Chris McGehee & Melissa Hamid
Coordinator: Mary Hallenberg 678-409-2939
Coordinator: Kathy Davis 404-874-4256
Saint Anne’s Altar Guild
February 5
February 12
February 19
February 26
James Carvalho & Dan Grossman
Julie Roberts
William Gatlin & Kerry Lee
Henderson
Donald Hinamon & Meg
Richardson
Coordinators: Chris McGehee 404-873-3729 Alex
Smith
Page 10
Saint Fiacre’s Garden Guild
The Guild gathers on the second Saturday
of each month to work on the grounds and garden
of the parish. So, please come by between
9:30 am and noon on Saturday, February 11,
2017, and offer your skills for as much time as
you can spare.
THE ANGELUS
Coordinator: Kathie Spotts 770-216-9985
February 2017
8:30 Said Mass
9:45 Adult & Children’s
Education
11 am High Mass
LAST SUNDAY
AFTER EPIPHANY
26
8:30 Said Mass
9;45 Adult & Children’s
Education
11 am High Mass
6 pm Sacred Harp Sing
19 EPIPHANY
VII
8:30 Said Mass
9:45 Adult & Children’s
Education
11 am High Mass
12 EPIPHANY
VI
8:30 Said Mass
9:45 Adult & Children’s
Education
11 am High Mass
5 EPIPHANY V
SUNDAY
George
Herbert, 1633
27
20
13
Absalom Jones
1818
Titus,
1st Century
6
MONDAY
Feria
12:10 pm Mass
6 pm Pancake
Supper
7 pm Hymn Sing
28
Oswald, 992
7pm Healing Mass
12:10 pm Mass
21
Peter Daman,
1072
7 pm Healing
Mass
12th Century
12:10 pm Mass
14 Cyril
& Methodius,
7 pm Healing
Mass
12:10 pm Mass
7
TUESDAY
St. Peter’s
Chair
7 am Mass
22
7 am Mass
12:10 pm Mass
23
Polycarp,
156
12:10 pm Mass
Feria
16
Feria
15
Thomas Bray,
1730
9
12:10 pm Mass
Feria
2
PRESENTTION
OF OUR LORD
12:10 pm Mass
THURSDAY
7 am Mass
8
7 am Mass
WEDNESDAY
1 Brigid of
Kildare, 523
February 2017
Anskar, 865
Mathias
the Apostle
24
17
10
Scholastica,
c. 543
3
FRIDAY
10 am Mass
10:45 am Vestry
Mtg.
Simeon of
Jerusalem,
1st Century
25
Ethelbert, 616
18
9:30 am
Garden Guild
11
Cornelius the
Centurion
4
SATURDAY
The Church of Our Saviour
1068 North Highland Avenue
Atlanta, GA 30306-3593
(404) 872-4169
www.oursaviouratlanta.org
TheFebruary
Angelus
2017
Address Service Requested
Oreta Hinamon Campbell,
Editor
Father Zachary Thompson,
Rector
DATED MATERIAL —
PLEASE DO NOT DELAY
From Father Thompson
Birthdays and Anniversaries
Your Unwanted Treasures
February Events
Kroger Community Rewards
Hunger Walk
Living Generously, B. Mullaney
Saint of the Month, B . Strobel
Readings for February
The Propers, Dr. Pyle
Monthly Duties and Regular Meetings
Calendar
Table of Contents
Pg 1
Pg 2
Pg 2
Pg 3
Pg 3
Pg 4
Pg 5
Pg 6
Pg 7
Pg 8
Pg 10
Pg 11
Church of Our Saviour
The Rev. Zachary Thompson (Rector)……...404-580-4707 <[email protected]>
Dr. Daniel Pyle (Organist and Choir Director) …………..………….404-627-9077
Suzanne Ries (Director of GAP) …….404-788-1772 <[email protected]>
Tiffany McGehee (Parish Administrator) …..404-872-4169 <[email protected]>
Mary Burgess (Nursery Attendant) …………….. ………………..404-874-4262
Ellen Hopkins (Bookkeeper)
Vestry
Bert Smith (Senior Warden) … ………...404-217-3869 <[email protected]>
Les Faulk (junior Warden) ………………………………………….404-803-1924
Dowman Wilson (Registrar)....................404-816-4374 <[email protected]>
Brian Mullaney (Treasurer) ……..………404-308-1900 <[email protected]>
Jeff Chancellor ……………………………………………………….404-584-8585
Eric Henken ……………….. ………….....678-772-5497 <[email protected]>
Alexis Leifermann………………….……. 404-219-7493 <[email protected]>
John Miller …………………………………………………………...678-570-0231
Mary Sommers ……………………………………………………….770-469-6500
Will Rountree ………………………………………………………...404-734-3353