Sacraments Elders (January 2020)
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Faith United Methodist Church 204 Horn Street Brillion, WI 54110-1508
Faith United Methodist Church 204 Horn Street POSTAL STAMP Brillion, WI 54110-1508 HERE Dated Material – Please Expedite! Return Service Requested 2020 Pastor Dale Eggert Faith United Methodist Church Office: 920-756-2717 Home: 920-756-2631 [email protected] Website: www.faithumcbrillion.com Jennifer Gulley and Joie Cunningham Office Managers Voice: 920-756-2717 E-mail: [email protected] Office Hours: Monday 8:00 am -- 1:00 pm Tuesday 8:00 am -- 1:00 pm Wednesday 8:00 am -- 1:00 pm Thursday 8:00 am -- 1:00 pm FUMC—Page 2 ~~~ From Pastor Dale’s Desk ~~~ World Communion Sunday Donate WE GIVE BECAUSE . .: Much has been given, Jesus invites us to make a difference. The Bible is clear. Galatians 6:2, NRSV says, “Bear one another’s burdens, and in this way you will fulfill the law of Christ.” Jesus says it this way, “You shall love your neighbor as yourself.” (Matthew 19:19b). Through our Shared Ministries all of us giving together allows United Methodists to do together what we cannot do alone. When you give on World Communion Sunday, you enable vital ministries that change the world, one life at a time. Every United Methodist can support the vital ministries they care about, with no administrative costs deducted from your donation. Many together are greater than one alone. WHY WE GIVE We give to minister in Jesus’ name. Together, United Methodists do remarkable ministry around the world. We care for survivors recovering from earthquakes and storms; we invest, long term, in vulnerable communities; we implement the most effective solutions to diseases like malaria; we equip the next generation to lead the church and society. -
Quality Silversmiths Since 1939. SPAIN
Quality Silversmiths since 1939. SPAIN www.molina-spain.com - ARTIMETAL - PROCESSIONALIA 2014-2015 Quality Silversmiths since 1939. SPAIN ARTISTIC SILVER INDEXINDEX Presentation ......................................................................................... Pag. 1-12 ARTISTIC SILVER - ARTIMETAL ARTISTICPresentation SILVER & ARTIMETAL Pag. 1-12 ChalicesChalices && CiboriaCiboria ........................................................................... Pag. 13-6713-52 MonstrancesCruet Sets & Ostensoria ...................................................... Pag. 68-7853 TabernaclesJug & Basin,........................................................................................... Buckets Pag. 79-9654 AltarMonstrances accessories & Ostensoria Pag. 55-63 &Professional Bishop’s appointments Crosses ......................................................... Pag. 97-12264 Tabernacles Pag. 65-80 PROCESIONALIAAltar accessories ............................................................................. Pag. 123-128 & Bishop’s appointments Pag. 81-99 General Information ...................................................................... Pag. 129-132 ARTIMETAL Chalices & Ciboria Pag. 101-115 Monstrances Pag. 116-117 Tabernacles Pag. 118-119 Altar accessories Pag. 120-124 PROCESIONALIA Pag. 125-130 General Information Pag. 131-134 Quality Silversmiths since 1939. SPAIN www.molina-spain.com Luis Molina Acedo, S.A. Justo Dorado, 12 28040 Madrid, Spain Product design: Luis Molina Acedo, S.A. CHALICES & CIBORIA Our silversmiths combine -
Eucharistic Practice & Sacramental Theology in Pandemic Times
The essential nature of the Eucharist and the modes of its reception DAVID N. BELL & JOHN COURAGE ON BEHALF OF QUEEN’S COLLEGE FACULTY OF THEOLOGY he Faculty of Theology at Queen’s College held two well-attended T consultative sessions by means of GoToMeeting on June 15 and June 22, 2020. The discussions were lively and informative, and alt- hough a great deal of ground was covered, there were three questions of major concern. All three pertain directly to the nature and reception of the Eucharist during the present pandemic. First, how inclusive should the Eucharist be? Or, putting it another way, who constitutes the Body of Christ at the Lord’s Table? Secondly, since the physical reception of the Eucharist – the bread and the wine – is precluded at the present time, in what way or ways can we understand its spiritual reception? And thirdly, can the Eucharist act in a similar way to an icon, namely, as a window connecting this world with the transfigured cosmos? The overwhelming opinion of those present at both sessions was that the Eucharist, which is a multi-faceted celebration, should be as inclusive as possible, and that – once the physical reception is again made possible – no one who presents themselves at the altar should be refused. It is not the business of any member of the clergy to try to channel God’s grace and, as a consequence, anyone who wishes to receive communion should do so – what happens after that is entirely up to God. All those, therefore, who par- ticipate in any form of online worship may be regarded as belonging to the Body of Christ, and we must remember that Christ himself said that he had many sheep which were not of this fold (Jn 10:16). -
The Liturgical Movement and Reformed Worship 13
The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history. -
A Short History of the United Church of Canada's Young Peoples Union
A Short History of the United Church of Canada’s Young Peoples Union (YPU) Introduction The purpose of this short history is to ensure that the story of the Young Peoples Union movement in the United Church of Canada is remembered and preserved in the files of the Archives of the United Church of Canada. Although this short history is based on the files, stories and achievements of one church; namely, Parkdale United Church of Ottawa, Ontario, Canada, the same can be said of many United Churches across Canada during the period after Church Union in 1925. The period from approximately 1930 to 1964 saw the development of the United Church Young Peoples Unions (YPU); some were called “Societies”, (YPS) until 1935. They began to form in churches after the June 10, 1925 union of some of the Methodist, Presbyterian and Congregational churches to form the United Church of Canada. It was organized at the National, Conference and Presbytery levels. The YPU had considerable autonomy given to it from the Board of Christian Education. The YPU was born in the Depression years of Canada, 1929-1938, went through the Second World War period, 1939-1945, grew during the post-war period, endured the Korean War of 1950-1953, thrived in the late 50’s as the population of Canada grew, and started to dwindle in the mid-1960s. To examine the Young Peoples Union movement is to look at a very interesting stage of church development and to see 1 how one part of the United Church helped its young people to learn, grow and develop leadership skills and Christian values that have continued to this day. -
The Anaphora of the Apostles: Implications of the Mar Ε§Αύα Text Emmanuel J
THE ANAPHORA OF THE APOSTLES: IMPLICATIONS OF THE MAR Ε§ΑΎΑ TEXT EMMANUEL J. CUTRONE Quincy College, Illinois ike Russia, the East Syrian anaphora of the apostles Addai and Mari IJ qualifies as both mystery and enigma. The research done on the many mysteries of this third-eentury East Syrian anaphora usually clarifies all too sharply the many enigmas that still remain.1 Unlike other anaphoras which share its antiquity—Hippolytus, Apostolic Constitutions 8, Serapion, or the earlier witness of Justin—Addai and Mari is not a prototype academic exercise of a typical Eucharistie prayer.2 This anaphora was, and continues to be, an actual prayer of a worshiping community. Bouyer feels that "everything leads us to believe that this prayer is the most ancient christian eucharistie com- 1 Here is a listing of the major studies done on the Anaphora of the Apostles Addai and Mari: Bernard Botte, "L'Anaphore chaldéenne des apôtres," Orientalin Christiana periodica 15 (1949) 259-76; Β. Botte, "L'Epielèse dans les liturgies syriennes orientales," Sacris erudiri 6 (1954) 48-72; B. Botte, "Problème de l'anaphore syrienne des apôtres Addai et Mari," L'Orient syrien 10 (1965) 89-106; Louis Bouyer, Eucharist: Theology and Spirituality of the Eucharistie Prayer, tr. Charles Quinn (Notre Dame, Ind., 1966) pp. 146-57; Hieronymus Engberding, "Zum anaphorischen Fürbittgebet des ostsyrischen Liturgie Addaj und Mar(j)," Oriens christianus 41 (1957) 102-24; S. H. Jammo, "Gabriel Qatraya et son commentaire sur la liturgie chaldéenne," Orientalia Christiana periodica 32 (1966) 39-52; William F. Macomber, "The Oldest Known Text of the Anaphora of the Apostles Addai and Mari," ibid. -
Teaching Versus Anamnēsis in the Philosophy Of
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1994 The Word of the Other: Teaching Versus Anamnesis̄ in the Philosophy of Emmanuel Levinas Norman Wirzba Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Philosophy Commons Recommended Citation Wirzba, Norman, "The Word of the Other: Teaching Versus Anamnesis̄ in the Philosophy of Emmanuel Levinas" (1994). Dissertations. 3449. https://ecommons.luc.edu/luc_diss/3449 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1994 Norman Wirzba Norman Wirzba Loyola University of Chicago THE WORD OF THE OTHER: TEACHING VERSUS ANAMNESIS IN THE PHILOSOPHY OF EMMANUEL LEVINAS Socratic philosophy represents a long-standing tradition within philosophy that understands the journey to truth in terms of the traveler's innate capacity. Anamnesis, maieutics, and elenchus each confirm that truth is not utterly foreign but is instead always within my possession or grasp. Other people, to the extent that they participate in my philosophical exploration, serve only to enable my capabilities or potential. They are not teachers to me. Nor would I need them, since I am always already in the neighborhood of truth. Emmanuel Levinas's description of the "face to face" encounter between people challenges the adequacy of this model. Another person is not simply a midwife who leads me to a recovery of truth that was always within me or within my domain. -
G. Worship, Prayer & Ritual |Sample Answer
G. Worship, Prayer & Ritual | Sample Answer Examine the role that ritual and symbol play in the way ‘sacrament’ is celebrated within two Christian denominations. (2017 Section G [b]) The Christian Churches use symbol rich ritual in sacraments as ‘language’ that helps put expression to the moments of grace that mark our lives. Christians celebrate sacraments as a way of receiving God’s grace. Within these sacraments, symbols are like little ‘windows’ to God. They give us a glimpse into the mystery of the divine at the heart of life. Christian sacraments also involve rituals, a ritual is a structured human activity that follows a set pattern, using words and symbols to mark important events of transition. Rituals are made up of words, symbols, significant people, places and times. They often carry meaning, they address the great mysteries of human existence, they renew us and often challenge how we understand ourselves and our lives. The two Christian denominations that I have studied are the Catholic and Methodist tradition. Both believe in a triune God, which means three persons - the Father, the Son and the Holy Spirit - in one God. They share some core beliefs although they have significant differences in the role that rituals and symbols play in the celebration of sacraments. Christians celebrate sacraments as a way of receiving God’s grace. However, the different denominations celebrate different sacrament in different ways. Catholics celebrate seven sacraments, Baptism, Eucharist, Confirmation, Holy Orders, Anointing of the Sick, Reconciliation and Marriage. While the Methodist tradition only celebrates two sacraments, Holy Baptism and Holy Communion. -
Anamnesis: Intertextual Memory and Alzheimer's Disease
genealogy Article Anamnesis: Intertextual Memory and Alzheimer’s Disease Kirstin Wagner Department of Literature, University of California-Santa Cruz, 1156 High Street, Santa Cruz, CA 95064, USA; [email protected] Received: 2 May 2017; Accepted: 14 June 2017; Published: 16 June 2017 Abstract: This essay develops and performs a theory of intertextual memory; and uses this concept as a heuristic to re-conceptualize identity for people suffering from Alzheimer’s disease. This work emerges from three key sites of personal and cultural inquiry. At the center is my engagement with my matrilineal ancestry; which is haunted by the specter of memory loss: my mother’s mother (my Nanny) was diagnosed with Alzheimer’s disease (AD) in 2002 when she was 73; and my mother was diagnosed with Early Onset Alzheimer’s in 2012 when she was 51. By telling stories about my mother and my Nanny which rely on intertextual memory; I hope to broaden the poetic space of remembering and to challenge the Western humanistic conception of identity as inherent; atomistic; and highly dependent on successful memory performance. Secondly; I examine the rhetorical discourse circulating Alzheimer’s disease in the popular cultural imaginary; where illness metaphors deleteriously situate the forgetting body within narratives of failure; fear; and loss of personhood. I argue that an intertextual approach to memory performance can help us reimagine Alzheimer’s patients outside the stigmatizing parameters of these broader cultural stories. Lastly; I draw on empirical research related to communication failure in AD in order to consider the ways caregivers might approach Alzheimer’s patients with the kind of linguistic and interactional flexibility subtended by an intertextual approach to identity; in order to forge improved relationships both with Alzheimer’s patients and with the disease itself. -
Scripture's Role in Discerning Theology in the United Church of Canada
Scripture’s Role in Discerning Theology in The United Church of Canada by John William David McMaster A Thesis submitted to the Faculty of Knox College and the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Ministry awarded by Knox College and the University of Toronto. © Copyright by John William David McMaster 2016 Scripture’s Role in Discerning Theology in The United Church of Canada John William David McMaster Doctor of Ministry Knox College and the University of Toronto 2016 Abstract Traditionally, the Bible has been at the centre of the Church’s life and thought. It has been viewed as the Word of God, a unique work, revealing God and God’s ways to humankind. Authority and the authority of scripture have been questioned, however, in recent years particularly within mainline Protestant denominations. The following study seeks to clarify the role of scripture in discerning theology within congregational life of the United Church of Canada. It begins by examining the view of scripture held by the Protestant Reformers of the 16th and 18th centuries. It moves to discuss how those views have been affected by the rise of modernist and postmodernist thought, and then looks at the changing role of scripture within the history of the United Church. These contextual studies form the base for a case study of the practices and thought of three United Church Councils in the city of Toronto. There, it was found that more experiential factors were the chief influences on United Church lay leaders today as they make theological ii decisions. -
Report of the Joint Partnership Committee Page 1 the United
A Journey to Full Communion The Report of the Joint Partnership Committee The United Church of Christ and The United Church of Canada April 2015 The United Church of Canada and The United Church of Christ (USA) share a rich and similar history as “united and uniting” churches in North America. In 2013, both denominations authorized a Joint Partnership Committee to discern the call of God towards entering full communion. After a year of discernment, the committee is recommending through each denomination’s respective executive body that the 30th General Synod of The United Church of Christ, which will meet June 26-30, 2015, in Cleveland, Ohio, and the 42nd General Council of The United Church of Canada, which will meet August 8-15, 2015, in Corner Brook, Newfoundland and Labrador, approve a full communion agreement. This document is the formal report of the committee, and is meant to accompany the proposal and serve as a resource for those who will carry the commitment to a full communion relationship into the future. United and Uniting The United Church of Canada came into being in 1925 as the first union in the 20th century to cross historic denominational lines. While union discussions in Canada first began at the end of the 19th century, the Methodist Church in Canada, the Presbyterian Church in Canada (about one-third of Presbyterian churches in Canada stayed out of union), and the Congregational Union of Canada, along with a large number of Local Union Churches which had formed in anticipation of union, formally celebrated the formation of the new church on June 10, 1925 in Toronto, Ontario. -
Celebrating the Lord's Day * SONG of PRAISE
Celebrating the Lord's Day * SONG OF PRAISE at * OPENING PRAYER Bazetta Christian Church L: Let us join together in prayer. December 29, 2019 Praise is our cry, O Holy One of Israel, for you have First Sunday after Christmas Day come among us and borne our burdens. Give us open 9:30 a.m. Worship Service hearts, that we might embrace our suffering sisters and The Church Gathers Before God brothers, and welcome Jesus in the hospitality we show to exiles. Amen. GREETINGS IN CHRIST MUSIC FOR CENTERING * THE PEACE The people exchange with one another, by words and gesture, signs of peace and reconciliation. * CALL TO WORSHIP Michelle Aliesch, Liturgist L: Praise the Lord! Praise the Lord from the heavens; EPISTLE LESSON Hebrews 2:10-18 NIV; Page 1864 praise him in the heights! PRAYERS OF GOD’S PEOPLE C: Praise him, all his angels; praise him, all his host! L: Praise him, sun and moon; praise him, * DOXOLOGY all you shining stars! PREPARATION FOR GOD’S WORD C: Praise him, you highest heavens, and you waters Children depart for Sonshine Hour. above the heavens! L: Praise the Lord from the earth, you sea creatures GOSPEL LESSON Matthew 2:13-23 NIV; Page 1498 and all deeps, SERMON “God did it” C: Fire and hail, snow and frost, stormy wind * SONG OF PRESENTATION fulfilling his command! L: Mountains and all hills, fruit trees and all cedars! THE LORD'S SUPPER AND *OFFERING C: Wild animals and all cattle, creeping things Words of Institution and the Communion Prayer and flying birds! The Lord’s Prayer L: Kings of the earth and all peoples, princes and all Partaking of the Bread and Cup Christ Has Died rulers of the earth! Christ Is Risen C: Young men and women alike, old and young Christ Will Come Again together! Offertory Prayer of Thanksgiving L: Let them praise the name of the Lord, for his name COMMUNION MUSIC alone is exalted; His glory is above earth and * SONG FOR SENDING heaven.