Sharon United Methodist Church Manchester, Michigan 48158 Rev

Total Page：16

File Type：pdf, Size：1020Kb

THE SCRIPTURE LESSON Isaiah 43:10-13 Sharon United Methodist Church Manchester, Michigan 48158 Rev. Peter Harris, Pastor THE GOSPEL LESSON John 4:4-26 Church Office: 734-428-0996 www.sharonumchurch.org THE CELEBRATION OF THE GOSPEL THE MINISTRY OF MUSIC The Chancel Choir October 13, 2019 “There Shall Be Showers of Blessing” THE CHURCH GATHERS Announcements and Ritual of Fellowship THE SCRIPTURE LESSON 1 Thessalonians 1:1-10 PREPARATION FOR WORSHIP Lighting the Altar Candles and Personal Prayer THE SCRIPTURE LESSON Acts 17:16-34 Prayer requests are collected during the first hymn by the usher. A prayer pad is available in the pew pocket. MESSAGE Rev. Peter Harris PRELUDE “Preaching About the Unknown God” *CALL TO WORSHIP Psalm 8 RESPONDING TO GOD IN PRAYER One: O Lord, our Lord, Sharing the Joys and Concerns of Our Hearts All: How majestic is your name in all the earth! The Pastoral Prayer One: Your glory is chanted above the heavens! The Lord’s Prayer (“trespass”) #895 UMH All: How majestic is your name in all the earth! RESPONDING WITH OUR TITHES AND GIFTS *THE HYMN OF PRAISE #152 (UMH) Offertory: “I Sing the Almighty Power of God” *Doxology #95 (UMH) *Prayer of Dedication “Blessed to be a blessing, here we return a portion of our lives, O *RESPONSIVE PSALM #846 (UMH) Lord. Take and use these gifts for the work of kingdom this week. “Psalm 124” In Jesus’ name. Amen.” Response sung where indicated *THE HYMN OF PRAISE #593 (UMH) “Here I Am, Lord” RECEPTION OF NEW MEMBERS page 46 *BENEDICTION & POSTLUDE *OUR SUNG RESPONSE #94 (UMH) “Praise God, from Whom All Blessings Flow” .

Copy Link

Recommended publications

Chancel Choir Director JOB DESCRIPTION
JOB DESCRIPTION LaGrave Avenue Christian Reformed Church Position: Part-time Chancel Choir (adult) Director Summary LaGrave Avenue Christian Reformed Church, a growing and active 1900-member church established in 1887 and located in downtown, Grand Rapids, Michigan, seeks a part-time Chancel Choir director with an anticipated start date of summer, 2020. The director will lead a 70-member, all volunteer choir to enrich worship and bring praise and glory to God through the gift of singing. The director will work as part of a team of professional full and part-time staff and will advance the vision and goals of the church through their work and skills as an accomplished choral director. LaGrave’s music ministry, overseen by Minister of Music and Organist, Dr. Larry Visser, currently includes three vocal choirs, two handbell choirs, three assistant organists, several instrumentalists of all ages, with over 150 participants. The church’s 1996 five-manual, 108-rank Austin/Allen organ is among the finest in the region. The church also has an 8-foot Schimmel grand piano in the neo-Gothic 1960 sanctuary, which seats approximately 850. Additional information regarding LaGrave Avenue Christian Reformed Church may be gleaned from the church’s website: www.lagrave.org. Worship at LaGrave LaGrave Church is a Protestant church that is part of the Christian Reformed Church. Our theological roots are based in Calvinism. We believe that all things are under the sovereignty of Christ, and there is not one square inch of our world that is not being renewed and transformed under the Lordship and mind of Christ.
[Show full text]
Eucharist Or Lord's Supper
Eucharist or Lord’s Supper January 30, 2015 Tertullian • Evening: Lord’s Banquet: Agape or Dilectio • Prayer (eucharist precedes other food) • Full Meal (feeding of needy) • Service of Praise • Morning before daybreak: • Bread & wine(?); • Milk and honey for newly baptized • Clergy preside • Eucharistic food not received while fasting • Sunday and some weekdays (Wednesday & Friday) • Domestic Ritual at meal time: • head of house presides as “priest” Tertullian (2) • Exclusion of Sinners from eucharist • Temporary or Permanent • 1 Corinthians 10:21: Table of God/table of demons • Readings and Psalms • Kiss of Peace • Private Consumption of eucharistic bread stored at home Cyprian • Morning Ritual and Agape • Full assembly appropriate for eucharist • Sacrifice in competition with demonic sacrifices • Wine mixed with water rather than water alone • Readings • Dismissal of penitents and catechumens • Prayer and Kiss of Peace • Prayer for dead (including martyrs), faithful, benefactors, enemies • Unity symbolized by Bread and Wine • Body and Blood of Christ • Christ and the Church • Necessary for Salvation • Commemorated Death and Resurrection of Christ Cyprian (2) • Eucharistic Bread and Wine shared • Bread could be taken home and stored for private reception • Food could harm those who received unworthily • Evening celebrations proved divisive in Carthage; used elsewhere in Africa • Bishop or Presbyter presides at eucharist • Clergy had to be free of sin to mediate before God • Exclusion of sinners from communion • Eucharist prepares for martyrdom The Ritual – Part I (the Word) • Entrance procession of clergy (from the west doors or perhaps from a side chamber) – bishop goes to the cathedra at the back of the apse, presbyters on the semi-circular bench on either side.
[Show full text]
The Unifying Role of the Choir Screen in Gothic Churches Author(S): Jacqueline E
Beyond the Barrier: The Unifying Role of the Choir Screen in Gothic Churches Author(s): Jacqueline E. Jung Source: The Art Bulletin, Vol. 82, No. 4, (Dec., 2000), pp. 622-657 Published by: College Art Association Stable URL: http://www.jstor.org/stable/3051415 Accessed: 29/04/2008 18:56 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=caa. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We enable the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. http://www.jstor.org Beyond the Barrier: The Unifying Role of the Choir Screen in Gothic Churches JacquelineE. Jung Thomas Hardy's early novel A Laodicean (first published in in church rituals, "anti-pastoral devices"4 designed to prevent 1881) focuses on the relationship between Paula Power, a ordinary people from gaining access to the sacred mysteries.
[Show full text]
Reproduced by Permission on Project Canterbury, 2006 HIGH CHURCH VARIETIES Continuity and Discontinui
HIGH CHURCH VARIETIES Continuity and Discontinuity in Anglican Catholic Thought MATTIJS PLOEGER Westcott House, Cambridge, 1998 Originally published as: Mattijs Ploeger, High Church Varieties: Three Essays on Continuity and Discontinuity in Nineteenth-Century Anglican Catholic Thought (Publicatiereeks Stichting Oud-Katholiek Seminarie, volume 36), Amersfoort NL: Stichting Oud-Katholiek Boekhuis, Sliedrecht NL: Merweboek, 2001. For other volumes of the Publication Series of the Old Catholic Seminary, see www.okkn.nl/?b=494. For this 2006 internet edition the author has integrated the original three essays into one text consisting of three chapters. The Revd Mattijs Ploeger, M.A, studied at the Theological Faculty of Leiden University and the Old Catholic Seminary at Utrecht University (the Netherlands). Additionally he spent five months at the Anglican theological college Westcott House, Cambridge (United Kingdom), where the present text was written. In 1999 he was ordained to the diaconate and the presbyterate in the Old Catholic diocese of Haarlem (the Netherlands), where he serves as a parish priest. Fr Matt is a member of several ecumenical liturgical organisations in the Netherlands and is preparing a dissertation on liturgical/eucharistic ecclesiology at Utrecht University. He has published articles in the Dutch liturgical journal Eredienstvaardig and in the Old Catholic theological quarterly Internationale Kirchliche Zeitschrift. ACKNOWLEDGEMENTS The author wishes to express his gratitude to the Archbishop of Utrecht, the Most Revd Dr Antonius Jan Glazemaker, and the Bishop of Haarlem, the Rt Revd Dr Jan-Lambert Wirix- Speetjens, who allowed him to study at the Anglican theological college of Westcott House, Cambridge, during Easter Term and the summer of 1998.
[Show full text]
Evangelicals and Tractarians: Then and Now PETERTOON Ln 1967 and in 1977 Evangelical Anglicans Held National Conferences at Keele and Nottingham
Evangelicals and Tractarians: then and now PETERTOON ln 1967 and in 1977 evangelical Anglicans held national conferences at Keele and Nottingham. On each occasion a statement was issued: Keele '67 and Nottingham '77. There were basically contemporary confessions of faith and practice. In 1978 Anglo-Catholics held a national conference at Loughborough but this produced no statement. It is hoped that such a document will be produced by a follow-up conference projected for the future. According to John Henry Newman, who moved from evangelical ism to Tractarianism to Roman Catholicism, the Tractarian Move ment began on 14 July 1833 when his friend John Keble preached the assize sermon in the university pulpit of Oxford. It was publ.shed as National Apostasy. Probably it is more accurate to state that Tract arianism began when Newman began to write and distribute the Tracts for the Times in September 1833. It represented a develop ment (or some would say, corruption) of traditional high-church principles and doctrines. The dating of the origin of evangelicalism is more difficult. Some would want to trace it to the Reformation of the sixteenth century but it is more realistic to trace it to the Evangelical Revival of the eighteenth century. In this revival we have the beginnings of the parish (as opposed to itinerant) ministries of clergy of evangelical convictions-William Romaine of London, for example. Therefore, when Tractarianism appeared in the English Church, evangelicalism was producing a third generation of clergy and laity. Not a few of the leading Tractarians had enjoyed an evangelical upbringing.1 It is an interesting question as to whether it may be claimed that Tractarianism is the true or the logical climax of Anglican evangel icalism.
[Show full text]
Christians, Critics, and Romantics: Aesthetic Discourse Among Anglo- American Evangelicals, 1830-1900
Christians, Critics, and Romantics: Aesthetic Discourse among Anglo- American Evangelicals, 1830-1900 Author: Chad Philip Stutz Persistent link: http://hdl.handle.net/2345/745 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2009 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of English CHRISTIANS, CRITICS, AND ROMANTICS: AESTHETIC DISCOURSE AMONG ANGLO-AMERICAN EVANGELICALS, 1830-1900 a dissertation by CHAD P. STUTZ submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy August 2009 © copyright by CHAD P. STUTZ 2009 Christians, Critics, and Romantics: Aesthetic Discourse among Anglo-American Evangelicals, 1830-1900 Chad P. Stutz Professor Judith Wilt, advisor ABSTRACT Though contemporary evangelical Protestants have shown an increased interest in the fine arts, scholars have often seen the aesthetic history of Anglo-American evangelicalism as one marked by hostility and indifference. In contrast to this view, this study argues that the history of evangelicalism’s intellectual engagement with the fine arts has been complex and varied. Throughout much of the nineteenth century, evangelicals writing in a variety of denominational periodicals carried on a robust inquiry into aesthetics. This study traces the rise of this discourse among Anglo-American evangelicals and maps some of the main features of the evangelical theoretical landscape between 1830 and 1900 – a high point of evangelical critical activity. Christians, Critics, and Romantics describes how evangelicalism’s contact with Enlightenment thought initiated a break with the Puritan aesthetic tradition that contributed to the growth of a modern aesthetic consciousness among some eighteenth-century evangelicals.
[Show full text]
The Reformation of Space for Public Worship: Past and Present – Continuing the Discussion
In die Skriflig / In Luce Verbi ISSN: (Online) 2305-0853, (Print) 1018-6441 Page 1 of 8 Original Research The reformation of space for public worship: Past and present – Continuing the discussion Author: In the light of the 500th anniversary of the Reformation, this article will explore a neglected 1 Jack C. Whytock area of Reformation studies namely the reformation of space for public worship in the past and Affiliation: the present. The article has three parts: first, a general survey of worship space at the eve of the 1Reformed Study Unit, Reformation; second, the response of the Magisterial Reformers (with a focus upon those who North-West University, would be classified as reformed) to the space for public worship by principle and actuality; South Africa and third, the ongoing use of space for public worship chiefly in the evangelical and reformed Corresponding author: tradition. On this final point specific examples will be included concerning public worship Jack Whytock, space in the contemporary context. The article is an introduction in what is really a broad [email protected] interdisciplinary approach raising matters related to church history, theology, liturgics, aesthetics, stewardship and architectural design in a general manner and will make suggestions Dates: Received: 27 July 2017 for further ongoing discussion. This article endeavours to help by providing an historical Accepted: 13 Feb. 2018 context for further discussion of the subject matter of the use of space in public worship and it Published: 24 Apr. 2018 is hoped
[Show full text]
Customary for 5:30 Eucharist Episcopal Church of the Transfiguration
Customary for 5:30 Eucharist Episcopal Church of the Transfiguration Preparation Arrive 30 minutes prior to service. Check in with the presiding clergy, if possible, for special instructions. Lector checks the readings at the Ambo, and ask the clergy for guidance if there are any discrepancies with the bulletin. Lector also reviews the Prayers of the People in the Intercessions’ Book. Eucharistic Minister (EM) may check the Credence Table to ensure all vessels are present. Lector and EM should sit in the north transept. Reading the Lessons During the Collect of the Day, Lector moves to position beside/behind the Eucharistic Minister bench. After taking the first step into the chancel, Lector performs a “deep bow” toward the Altar and Tabernacle, then stands beside the EM bench. After the Collect of the Day, Lector moves up steps and go directly to the Ambo. Do not reverence the Altar at this time, as you should have when you stepped into the chancel from the floor. Read the first lesson (please review the Lector Customary for guidance on reading in church). After the first lesson, Lector steps back a full step away from the Ambo and remains still while the Celebrant leads the Psalm (the “Gradual”). After the Psalm, Lector steps to the Ambo to read the second lesson. After the reading, Lector returns to their seat the way they came in, deeply bowing toward the Altar and Tabernacle as before (just before stepping down into the Nave). Taking Attendance During the Nicene Creed, Lector quietly performs a head count of attendance.
[Show full text]
Chancel and Platform Furniture the Confidence That Comes from Working with the Leader
Chancel and Platform Furniture The confidence that comes from working with the leader. Chancel and Platform Furniture Sauder Worship Seating specializes in all styles of chancel and platform furniture ranging from Traditional, Gothic and Colonial to custom work. We know inspiration can strike anytime, and our local Sales Representatives are ready to work with you on your custom piece. Our experienced craftsmen have the skill and creativity to build anything you can imagine. The following pages showcase a variety of special pieces created to meet the unique needs of our customers. Sauder Worship Seating also offers an array of standard designs developed to appeal to many styles of worship spaces. Any piece of standard furniture can be modified to suit your design aesthetic simply by adding a routed symbol or an applique. Upholding the Tradition Sauder Worships Seating's first installation in 1934 highlights not only the longevity of our furniture but our ability to craft beautiful, custom furniture from the beginning. The enduring beauty of these furnishings exemplify the standards that have been upheld for over eight decades. Bethlehem Evangelical Lutheran Church | Defiance, Ohio 2 Cover Photo: St. Pius X Catholic Church | Granger, Indiana St. Christopher Episcopal Church | Carmel, Indiana St. Christopher features a variety of platform furniture designed and created to complement the building's grand architecture. Items shown include an 18' reredos, ambo, altar, clergy chairs, and free-standing frontal kneelers. sauderworship.com 3 Traditional Worship Furniture St. Francis of Assisi | Triangle, Virginia 417-3600 Pulpit 409-3600 Baptismal Font 401-3100 Altar 404-3100 Communion Table 427-3600 Altar Rail 406-3600 Cross 411-3100 Lectern 432-3100 Clergy Arm Chair 4 Traditional Worship Furniture Traditional style worship furniture features clean lines and simple accents.
[Show full text]
Chancel Repair Liability
Last updated: December 2013 Chancel Repair Liability Under ancient ecclesiastical law, some landowners in England and Wales, including domestic landowners, are liable for repairs, known as “chancel repair liability”, to their local Church of England church. Owners with property in an area liable to pay chancel repairs are likely to see a fall in the value, or even saleability, of the property. The National Secular Society sees this ecclesiastical obligation as deeply unfair and anachronistic, and calls for the abolishment of it. What’s the issue? Under ancient ecclesiastical law, landowners in England and Wales, including domestic landowners, may be liable for repairs to their local pre-1537 Church of England church. Most so liable will by now have received notification from the Land Registry of a “chancel repair liability” (CRL). [The chancel is the part of a church including the altar.] Particularly if registration has taken place, owners with property in an area subject to CRL are liable to pay any CRL levied and are likely to see a fall in the value or even saleability of the property. The more premises on the land subject to this liability, the less the burden on individual landowners. Regular headlines are appearing as more discover their liability through a new registration process. Real hardship is being caused, particularly among poorer people and those whose property, often their sole asset, is one of few having to bear the cost of repairing the local ancient church. Insurance may mitigate the problems but could be expensive. A statutory mechanism exists to buy out the CRL liability from the Church, but little is known about the sums likely to be payable.
[Show full text]
The Oxford Movement in Leicester in the Nineteenth and Early Twentieth Centuries Gerald T
The Oxford Movement in Leicester in the Nineteenth and Early Twentieth Centuries Gerald T. Rimmington During the 1830s a small group of Oxford dons, who were also priests, believing that the Churchof England had strayed from its Catholic roots, began a movement that was to affect the churches in Leicester. This article traces the development of the Oxford Movement, through its earlier manifestation in Tractarianism, to Ritualism, its later form, in a county town that was already a bastion of Nonconformity and where Anglican Evangelicalism had also become fairly strong. Introduction Whether one regards the Oxford Movement as a colourful romantic reversion to the Church of England’s past or as ‘one of the fundamental discontinuities in the history of Anglicanism’, or even, to use Diarmaid McCulloch’s delightful terminology, as the facilitator of ‘a remarkably successful piece of theological alchemy’ to justify restoration of the primacy of the altar within Anglican worship, there can be no doubt that it changed the course of church history in England during the nineteenth and early twentieth centuries.1 Nigel Yates notes that Trollope’s ‘Mr Oriel’ (in Dr Thorne (1858)) was ‘a man of family and fortune’ who went up to Oxford, ‘had become inoculated there with very High Church principles, and gone into orders influenced by a feeling of enthusiastic love for the priesthood’. Though the novelist’s use of the term ‘high church’ is questionable, for it is not entirely synonymous with the Oxford Movement (or Tractarianism or Ritualism or Anglo-Catholicism) to which Mr. Oriel belonged, he had nevertheless clearly discerned that such clergymen were familiar figures in English towns and cities by that time.2 The intention in this study is to examine the circumstances in which the Oxford Movement was initiated, and thereafter grew, in a significant and rapidly growing county town that was a bastion of Nonconformity.
[Show full text]
The Altar in the Liturgy and Liturgical Space: Making Place and Movements
The altar in the liturgy and liturgical space: Making place and movements Author: Andy Nguyen Persistent link: http://hdl.handle.net/2345/bc-ir:108878 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2020 Copyright is held by the author, with all rights reserved, unless otherwise noted. THE ALTAR IN THE LITURGY AND LITURGICAL SPACE Making Place and Movements Andy Nguyen, S.J. Thesis submitted in partial fulfilment of the requirements for the degree of Sacrae Theologiae Licentiatus Boston College School of Theology and Ministry Spring 2020 Professors John Baldovin, S.J. and Joseph Weiss, S.J. Mentors “And when churches are to be built, let great care be taken that they are suitable for the celebration of the liturgical services and for the active participation of the faithful.” Sacrosanctum Concilium, 124. Contents Introduction 1 Chapter One Major developments of the altar and ritual movements in the liturgy 5 from the early Church to the immediate post-Vatican II years Chapter Two Participatory yet axial or unidirectional: 36 Liturgy of the Eucharist in the Roman Rite and current practices and preferences in arrangements of liturgical space in the Archdiocese of Boston Chapter Three Four alternative models for arranging liturgical space 60 Chapter Four Axial yet multidirectional and multifocal: 80 Toward an active bodily encounter and participation in the liturgy Postscript 100 Appendices 101 Bibliography 104 Introduction The altar is the place marker of and place maker of the liturgy and liturgical architecture. The altar has been, more or less consistently, a theological, liturgical, and visual focus in the liturgical space.
[Show full text]