Sermon by the Rev’d Dr Jeffrey A. Hanson at the Church of the Advent, Sunday, November 26, 2017, the Feast of Christ the King

 Recently we had a visitor here at the Church of the Advent who told me his family was used to attending a Unitarian Church. I think he could tell this would be a little different from their usual experience. But he seemed to strike a reassuring note when he said at the Unitarian church “the teachings of Jesus are respected.”

I am sure that is true. I too think Jesus’s teachings should be respected and that that is better than being disrespected.

But today we celebrate the feast of Christ the King. When we acknowledge the reality of the kingship of Christ we declare a profound truth; those who call Christ a king are different from those who simply respect the teachings of Jesus.

Because a king does not teach exactly. A king gives orders.

And a king does not expect to be respected. A king expects to be obeyed.

Throughout the Bible, to worship someone is to fall at their feet and thus to place oneself at their disposal. To worship Christ as king therefore is to be ready to do what he commands. It is to make yourself available for his service.

We learn this from our Gospel reading today from Matthew 25. This memorable vignette, in which Christ foretells his eventual judgment of all nations is also the end of all his teachings in the Gospel of Matthew. This is the last thing that Jesus has to say to his disciples before his trial and death, so it bears our close attention.

Jesus, here at the very end of his teaching ministry, presents himself as the fulfillment of the eschatological promise of Ezekiel, which we also read today. As in the prophet’s vision, the king who appears at the end of time in Matthew 25 is also a shepherd and a judge.

And what is the basis of his judgment? What is the criterion by which he separates the blessed from the condemned? The entire basis of the judgment of Christ consists in who did or did not do practical, tangible acts of mercy for the least among us. At the end of time and the judgment of all nations Jesus Christ says to the righteous, “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.”

It is just the opposite with the unrighteous: “I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.”

Here’s the incredible thing: Both groups—both the righteous and the unrighteous—are surprised. Both are shocked to learn that their acts of attention or inattention are acts done to Jesus.

Yet this identification between a deity and the deity’s followers is quite common in the ancient world. To stick only with the biblical record, think of what Jesus says to Saul on the road to Damascus. A blinding light appears, and Saul is knocked from his horse, and he hears a loud voice: “Saul, Saul, why do you persecute me?” Saul of course says, “Who are you?” and the voice responds, “I am Jesus, whom you are persecuting.” Saul is actually persecuting the church, the new community of those who believe in Jesus as Messiah. But Jesus himself says that to persecute the church is to persecute him, to persecute the followers of Christ is to persecute Christ himself.

If this is true, then Jesus Christ is indeed king. But he is also a hidden king.

If we saw Jesus himself all the time in his glory, if we encountered him as he is in his royal splendor, then it would be easy to acknowledge him as king and to present ourselves to him, ready for service.

But his kingdom is not of this world, which means he is in a way everywhere and at the same time nowhere in particular, and we glimpse him only underneath the auspices of our fellow men and women.

Until he comes again in glory, the king is in disguise. And because he is in disguise, both those who do him service and those who decline to do him service, are both equally surprised at the judgment of Christ to find that their simple, concrete acts of kindness are done (or not done) to Jesus himself.

A couple of weeks ago I was in Providence with my family for a short vacation. At dinner time at a restaurant near the hotel my son Tristan ordered something for himself but immediately felt sick and refused to touch his food. Rather than waste the dinner we had the waitress pack it up and started off for the hotel to put Tristan, who really felt sick, back to bed as soon as possible.

On the way out of the restaurant a homeless man with a walker tried to get my attention. “Excuse me. Excuse me sir. Sir. Sir.” Guess what I did. I ignored him. I was worried about Tristan and thought we should get him back to the hotel as soon as possible to rest. And he was really sick. But once we got him comfortable in the room I realized that there was no sense at all to my keeping the dinner he had ordered at the restaurant.

So I went back and talked to the homeless man outside. He said he was just looking for something to eat for dinner. So I gave him what we had ordered for Tristan, which he had not eaten and would do us no good at all.

I don’t tell this story to toot my own horn. Quite the opposite. Because the point of my experience was not that I managed to do something commendable in the end. The point of the story is to ask why it took me so long.

Because here at the Church of the Advent we are very good at acknowledging the kingship of Jesus Christ inside the church. When the cross passes we bow our heads, when the name of Jesus Christ is mentioned we bow our heads, when the Gospel book passes by we bow our heads, when a priest passes we bow our heads, when we pray the prayer of consecration we fall to our knees—and all that is great, and I approve of it, and I want us to do all that, because Jesus is the king of the universe, and when he is present to us we should fall to our knees and make ourselves ready to do his bidding.

But what did our king do throughout his earthly ministry? Think of what he says in Matthew 25: Feed the hungry, give water to the thirsty, welcome the stranger, visit the sick and the imprisoned. That’s exactly what Jesus himself did when he was among us. The king of the universe sought out and served the least of his brothers and sisters. This is what he did all the time, and it’s what he commands us to do.

Our falling to our knees inside the church, before Christ the king, is meant to be practice for how we act outside the church. We practice very well falling to our knees before Christ the King in here.

But shouldn’t I just as readily fall to my knees before Christ the King out there, in front of my brother, standing in the cold on Fountain Street in Providence, Rhode Island?

The point of practicing falling on our knees before Christ the King in here is to help us be ready to fall on our knees before Christ the King out there.

If the practice in here is not helping us out there, then something has gone wrong.

To celebrate the kingship of Christ is to remind ourselves that the king has left us with orders. If he is truly our king, then those orders must be obeyed.
Feed the hungry, give water to the thirsty, clothe the naked, visit the sick and imprisoned. In a sense these are little things. They are so little that the ones who have done them don’t notice they have been done.

On the other hand, they are so little that those who have ignored them are surprised to find that they are condemned for their failure in such little things. The condemned in Matthew 25 are not epic sinners. Like us, they are not super-villains or mass murderers. But they don’t have to be to be condemned. It’s enough that we just ignore the everyday pedestrian needs before us.

This is the last Sunday of the church year. As we enter a new year, let’s think about how we can serve and obey our king. It is probably not something terribly grandiose. It may be simply to connect what we do here inside church with what you do outside church a little more closely. It may be simply to here and there where you can show a small, tangible act of consideration to a brother or sister in need.

If Jesus Christ is really our king, then we will do what he commands us to do. And we will do it not because we simply respect his teachings but because he is the king of the universe, and we are ready to obey him—not just here but everywhere and wherever we encounter the hidden king. For while he is hidden now, when his kingship is made plain to all, he will reward those who have been faithful in the little things. What we do now, whether we know it or not, we do in service to the king, we for the king’s glory, and to our eternal reward. Amen.

Collect for the Feast of Christ the King

Almighty and everlasting God, whose will it is to restore all things in thy well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by the calamity of sin, may be freed and brought together under his most gracious rule; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

This Week’s Announcements, November 26-December 2, 2017

The flowers at the High Altar are given to the Glory of God and in loving memory of Frances Lee and Barbara McCormick. 

The flowers at the Crossing are given to the Glory of God and in loving memory of Staff Sergeant Matthew Albert Pucino, US Army Special Forces. 


If you are visiting or new  to the Advent, we hope that you will feel welcome and at home.  Please fill out a visitor’s/newcomer’s card so that we will have a record of your visit here and can keep in touch.


All persons baptized in the name of the Father and of the Son and of the Holy Spirit are invited to the Altar to receive the Body and Blood of our Lord and Savior Jesus Christ. If you wish to receive a blessing, come to the Altar and cross your arms over your chest.


Childcare is provided for infants and toddlers during both the 9 am and 11:15 am Masses. 

9:00 am—Infant nursery is located on the first floor in the room beyond the Parish Office.  The Toddler nursery is located downstairs in Moseley Hall.

11:15 am—Infants and Toddlers are cared for on the first floor in the room beyond the office.

If you have questions or special needs we want to hear them.  Contact Meg Nelson 856-217-0847 or megwnelson@gmail.com.


TODAY!


9:00 Coffee Hour. Bette Boughton and Jonnet Holladay host the Coffee Hour this morning. The hosts next week will be Abigail & Alister Lewis-Bowen and Carolyn & Tom McDermott. New coffee hour hosts are always needed; please contact Barbara Boles by email bbolesster@gmail.com, or telephone (617-501-7572) if you’re interested or have questions about what is entailed.

11:15 Coffee Hour. This week’s Coffee Hour is hosted by Mark Aparece, Kyriell Palaeologue, Steven Sayers and D. J. Henderson. Next week the host will be Philip Sawyer.  We are in need of more volunteers to do the coffee hour. To view the schedule of available dates and select a date to co-host, please go to http://theadventboston.org/1115-coffee-hour-signup/.  If you have any questions, please contact Frederick Ou (frederick.ou@gmail.com) or Kyle Pilares (kpilares.uk@gmail.com).


It’s that time again!  As we have done the past few years, guests at the Tuesday Evening Community Dinner will be given Gift Cards to Dunkin’ Donuts as their Christmas gift from the Advent.  This will allow them to go to a warm place and get hot coffee and something to eat during the cold months of winter.  If you wish to make a donation—and we hope you do—send it in marked “Donuts.”


THIS WEEK!


Bible Study takes place on Wednesdays at 10:00 am in the Library.  We are currently reading the Epistle to the Romans. 


This Saturday, December 2, a Solemn Requiem for the Repose of the Soul of the Rev’d W. Douglas Bond will be celebrated at 2:00 pm. A reception will follow in Moseley Hall.  The 9:00 am Mass that Saturday is cancelled.


COMING UP!


Next Sunday is the First Sunday of Advent, our Feast of Title & Dedication.  At the 9:00 am and 11:15 am Masses the new Advent frontal and vestments will be blessed.  It is also “Ingathering Sunday,” when we will gather in the pledges for the 2018 canvass. 

Also next Sunday, December 3, Simon Thomas Jacobs will play an Organ Recital at 4:30 pm, followed by a Service of Advent Lessons & Carols at 5:00 pm including music of Lehman, Ešenwalds, Poston, Palmer, Byrd, Palestrina, Willcocks and Filsell.  The evening concludes with a gala reception in Moseley Hall.


Entr’acte on December 10—Elizabeth Grady-Harper from the Boston Faith and Justice Network will be giving an introduction to the Lazarus at the Gate adult bible study curriculum.  Our Pastoral Assistant, Eric Fialho, will lead the eight week Bible study starting in January.  Ms Grady-Harper will go through the four principles of the Bible study—how to live simply, how to live justly, how to live generously, and how to live gratefully.  This is sure to be a thought provoking presentation with great meaningful reflection.  


A schedule of Christmas services at the Advent can be found here.


STEWARDSHIP 2018


Returns for the 2018 Canvass continue to arrive.  Thanks to everyone who pledged so promptly! 

As of this past Wednesday we have received 85 pledges, pledging a total of $251,234.  25 have increased their pledges by 19%, and there are two new pledges.  We have still to hear from 131 parishioners who pledged a total of $261,974 last year.

The Stewardship Committee thanks all who have made a pledge so far.  If you have not yet pledged, please do so soon.  

If you did not receive a 2018 stewardship packet in the mail, there are Stewardship brochures and pledge cards on the tables at the rear of the Church.  And you can pledge on line by going to the parish website www.theadventboston.org and clicking the “Pledge Online” button.


ODDS & ENDS


At the Advent Book Store!  Advent Calendars, Christmas Cards, Christmas music; 2018 Ordo Kalendars and Pocket Diaries; all available at our Book Store.


The Bach Project:  Tonight at 4 pm, a new ensemble consisting of instrumentalists and singers called The Bach Project will give its debut concert at the Parish of All Saints, Ashmont (209 Ashmont Street, Dorchester).  The Ashmont choir boys will be singing, as will several current and former members of the Advent Choir.  On the program will be the motet Lobet den Herrn, Brandenburg Concerto No. 6, and Cantata 47.  All are warmly invited.  More information can be found at:  www.ahchambermusic.org.  Tickets:  $25. 


Vestry Nominations.  Please note that several members of the Vestry, a Treasurer and a Clerk will be elected at the Annual Meeting to be held on Sunday, January 28, 2018.  It is not too early to think about members of the Parish whom you think would serve effectively on the Vestry.  A Nominating Committee consisting of John Higgins, Jack Gurnon, Thatcher Gearhart, Kara Rodgers, Father Warren, and the Wardens, Tom Brown and Paul Roberts, is ready to receive the names of those whom you wish to nominate.  Please speak to them beforehand to make sure that they are willing to run.  


Discount Vouchers for the Boston Common Garage are available for $9.00 each from Deacon Daphne or Nola Sheffer. You can find them between the 9:00 and 11:15 Masses at the Coffee Hour or Entr’acte. The vouchers can be used after 4:00 pm weekdays, and all day Saturday and Sunday. Questions? email: nsheffer@newview.org.


THIS WEEK AT THE ADVENT
November 27-December 3, 2017

Monday, November 27
5:15 pm: Girl Scouts

Tuesday, November 28
Kamehamaha & Emma of Hawaii
6:00 pm: Community Supper

Wednesday, November 29
10:00 am: Bible Study
6:00 pm: Healing Mass
7:30 pm: Bellringing

Thursday, November 30
St Andrew the Apostle
10:00 am: Beacon Hill Garden Club Event
7:00 pm: Advent Choir Rehearsal

Friday, December 1
Nicholas Ferrar

Saturday, December 2
Channing Moore Williams
10:00 am: Flower Guild (to 1:00 pm)
10:00 am: Advent Choir Rehearsal
2:00 pm: Requiem Mass

Sunday, December 3
The First Sunday of Advent – Feast of Title & Dedication
7:30 am: Morning Prayer
8:00 am: Low Mass
9:00 am: Procession & Sung Mass
10:15 pm: Wreath Making
11:15 am: Procession & Solemn Mass
4:30 pm: Organ Recital
5:00 pm: Service of Advent Lessons & Carols; Reception

Sermon Preached by the Rev’d Dr. Daniel Wade McClain at the Church of the Advent, Sunday, November 19, 2017, the Twenty-fourth Sunday after Pentecost

Fr. McClain is Associate Rector for Christian Formation at St. David’s Episcopal Church, Baltimore, Maryland.

When despair for the world grows in me
and I wake in the night at the least sound
in fear of what my life and my children’s lives may be,
I go and lie down where the wood drake
rests in his beauty on the water, and the great heron feeds.
I come into the peace of wild things
who do not tax their lives with forethought
of grief. I come into the presence of still water.
And I feel above me the day-blind stars
waiting with their light. For a time
I rest in the grace of the world, and am free.
“The Peace of Wild Things,” Wendell Berry

You may hear, in this poem by the poet and scholar Wendell Berry, the resonance of Christ’s words in the sermon on the Mount, “Therefore I tell you, do not worry about your life, what you will eat or what you will drink,[a] or about your body, what you will wear. Is not life more than food, and the body more than clothing?”

Jesus well understood the fear and despair that seem endemic to human life. We have created a collective life for ourselves, a culture that rewards those who worry, those for whom the anxiety of survival and success leads them to live guarded lives, what Berry calls taxing lives of forethought.

Such lives, as Jesus teaches, contribute nothing to our existence. Does our worry add a single hour to our lifespans?

And yet, despair and worry seem like very natural responses to danger. We often worry because we perceive that what’s near and dear to us is threatened. Ironically, however, worry threatens to undermine that which it protects.

I know as a father of four that worry comes to us so naturally. I know also that that it can branch out in aggressive ways. Worry becomes anxiety and despair, which themselves lead to a restlessness that searches for a solution, anything to relieve that anxiety. Solutions lead to planning, implementing a solution at any cost. Worry-based thinking tries to con us into making decisions and taking action often at the expense of our principles and convictions. even when our decision is to do nothing.

So too with the servant in today’s parable. In despairing about what to do with the master’s money, the servant’s worry paralyzed him to inaction.

He thought that burying his talent would keep him from harm, would bring him peace, although he seems aware that that peace was tenuous at best.

Worry and despair also led him to the worst kind of assumptions about his master. “I know that you are a harsh man, reaping where you haven’t sown.” He outright calls his master a predatory business man. The master’s response can be read one of two ways: the first would be to read the masters as saying: ok, you’re right, I am that way; so why didn’t you help to extend my predatory business concerns? Here, the master admits to being just how the anxious servant describes him. But if that description is correct, why didn’t the servant act accordingly.

A second reading would hear the master responding sarcastically to the servant’s description of him. IF you’re right about me, then shouldn’t you have acted in a way that’s consistent with how you think about me? In both cases, the servant doesn’t act wisely in accord with how he perceived the master. But what this second reading also implies is that the servant’s anxiety obscured his understanding of the master, and caused him to act foolishly.

Wendell Berry says that antidote to fear is to “dig in and make as much sense of it” as one can. The servant who buried his talent accepted a cheap solution—do nothing—in order to relieve his anxiety. He adopted a cheap caricature of his master, and he made a business decision that at the very least made little sense, all in the name of finding temporary peace.

But the peace he secured for himself was an illusion; it had little to do with the reality of his situation. Anxiety obscured his vision and excused his inaction. In this sense, Jesus tells us that aggressive worry leads us in ways that are contrary to wisdom. Wisdom would have dictated that the servant trust his master, who by the way entrusted him with wealth.

Wisdom would have also dictated that the servant do something constructive with what the master entrusted. Wisdom would have helped the servant see that peace comes from burying neither his head nor his talent in the sand. Rather, peace comes from acting on trust, acting from a truthfully understanding of the master, acting out of hope, to see that the master had hope for him. Peace comes from receiving hope as a bond of affection between the master and servant.

That said, I do not see in this story any promise that wisdom rids us of anxiety. Even had the servant trusted his master, the idea of taking a risk with his master’s wealth would have provoked anxiety.

But had the servant first accepted peace as the bond with his master, he might have seen that risk as an opportunity to live in the midst of that trust, to make mistakes and learn at the feet of the master. He might have seen such a moment as an opportunity for a distinct kind of growth, namely growth in hope and wisdom.

Paul tells us that for those with hope, there is light. Those with hope are not in the dark. They may worry, but they also faith and love and hope. And they also have a special responsibility to encourage others, to hep reinforce wisdom and hope. “For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep we may live with him. Therefore encourage one another and build up each other, as indeed you are doing.”

The hope and wisdom that Christ gives us enables us to do something for the world that is so radically counterintuitive and countercultural that we probably don’t initially see the value in it. We are able to help others face their worry, not in order to get rid of it altogether, but to redeem it, to reshape it into an opportunity to grow in faith, hope and love. Most importantly, we have an opportunity to help others see and receive love.

The problem with the servant in our parable today, if I may be so bold to diagnose him, is that he let his worry separate himself from his master.

Might this parable have something to offer us? Might we use this parable to reflect on your own experience of worry? How often have I let my worry about the future separate me from the love that Jesus offers? How often have we cut ourselves off from the love that we could offer each other in the church. How often have we let despair stem the flow of love from the Church to the world, to obscure the light of hope that should be coming from the Church?

Wisdom and hope pull us together through bonds of love. Peace offers us an alternative foundation for our relationships. Peace commends risk because we trust even when we might also worry.

Jesus call us to receive encouragement, to let him redeem your anxiety. Will you trust the master even as the master trusts you with his talents? Will you encourage others in their worry? When others look at you, do they see a form of life that persuades them to trust the master?

Sermon Preached by the Rev’d Dr. Andrew McGowan at the Church of the Advent, Thursday, November 16, 2017

Dr. McGowan is the Dean and President of Berkeley Divinity School at Yale University.
This sermon was preached at the Solemn Mass concluding the conference, “Anglo-Catholicism: Uncovering Roots,” held at the Church of the Advent, November 15 – 16, 2017.

The Eucharist is a sacrifice. See, I said it. I was never really expecting to get a job in the Diocese of Sydney anyway! 
 
This confession, that the Eucharist is a sacrifice, may be as succinct a summary as any of the gift and challenge of the Catholic movement to the Anglican Communion. There are still some places where the defenders of reform will rise to take up theological arms against such a confession; elsewhere however we might fear that it is as much shrugged at, as bristled at. This may be the challenge for Anglican Catholicism as for Christianity now, that we are less the cause of outrage as an object of curiosity. It is time, perhaps, to be a bit more outrageous.
 
Why is or was sacrifice such a problem? This jubilee year of the Reformation offers or requires some account of the issue. The reformers began pastorally with the abuse of indulgences and the endowing Masses as bargaining-chips for souls in purgatory. Abuse never reveals or exhausts the true meaning of any practice or doctrine, however. As often, the Reformers accurately pointed to weeds growing in the ecclesial garden, but tugged out the wheat instead or as well; for in this regard as in others, what the reformed Church was left with often was not a restored image of its primitive self but a more stilted version of the Medieval one. The results were long and many; Bishop Manton Eastburn of this diocese doggedly refused pastoral engagement with this parish through the 1840s and 50s because the disposition of the holy table and its accouterments, including the cross still to be seen in All Saint’s Chapel here, smacked of it being an altar.
 
As recently as 1966 the Church of England abandoned the phrase “we offer this bread and this cup” in a proposed eucharistic prayer for what would become the Series 2 alternative services, after a flurry of debate. The issue here was not, or supposedly not, any Romish doctrine of repeated Calvaries, or the offering of transubstantiated elements, but simply the offering of the material things of bread and wine. To this protestant worthies objected, like their predecessors of the 16th century, because they believed in effect that eucharistic sacrifice could only be what the medieval Church had taught at its worst – a repetition of the Cross and a mitigation of the completeness of Christ’s work – and hence was theologically impertinent, or impossible. 
 
Theologically or exegetically however all the protestant objections to any actual sacrifice, whether from the 16th or the 20th Century, have started with a position like that of the Letter to the Hebrews, with its remarkable evocation of the work of Christ as a heavenly and supersessionist Day of Atonement ritual, that revealed the historical sacrifices for sin of the Israelite cultus to be at best partial, and at worst redundant. 
 
For the author of Hebrews however, sacrifice itself was not merely an intellectual trope, the expression of one idea like atonement, but a familiar if multivalent set of rituals with different forms and functions. Scripture itself witnesses to same effect, of various sacrifices, some bloody and others bloodless, some redundant and others vital. The sacrifices of the Mosaic Law were sometimes destroyed and sometimes shared, sometimes for sin and sometimes for thanksgiving, sometimes for the individual and sometimes for the nation.
 
The ancient readers of all these texts remembered the sacrifices of the Jerusalem Temple, and saw them or smelled their smoke around the ubiquitous pagan shrines of the ancient Mediterranean. Thus while Hebrews states that without the shedding of blood there is no forgiveness of sins (9:22), and that Christ had offered for all time one sacrifice for sins (10:12), the author – known only to God – and their first readers also knew both that not all sacrifice involved shedding of blood, and that not all sacrifice was for the forgiveness of sins.
 
So in the Letter to the Romans, Paul does, like Hebrews, read Jesus and the cross through the Day of Atonement ritual, likening Christ to the hilasterion, the mercy seat on the ark sprinkled with the blood of the victim; but Paul also, and more emphatically, likens Christ to the Passover Lamb in 1 Corinthians, offered not for expiation but as an anamnesis of God’s liberation of Israel from slavery to be celebrated again and again. Paul clearly countenances further sacrifices of at least some kind, calling the charitable gifts of the Philippians “a fragrant offering, an acceptable sacrifice, pleasing to God” (4:18), and urging the Romans to offer themselves as a “living sacrifice” (12:1). 
 
All these sacrifices! It is tempting to imagine John Calvin grumbling, among the Church triumphant, that Paul clearly did not read Hebrews closely enough. Paul however understood sacrifice better than Calvin did.
 
So if the authors and readers of scripture, and the ancient Christian theologians on whose work catholic faith and order depend, knew that sacrifice was not one thing, but many things, our confession that the Eucharist is a sacrifice may also be the affirmation not merely of one idea from the array of sacrificial types and shadows, that of expiation or atonement by blood, but the invocation of many ideas. What they have in common was not expiation or violence, but gift.
 
Each of the sacrifices of the Hebrew Bible, and not just the Day of Atonement, is reflected for Christians in the work of Jesus Christ. And so too each takes renewed form in our Eucharist. Atonement involved sacrifice, not as sharing but as destruction and separation; in the Eucharist we commemorate our scapegoat offered and expelled and our sins forgiven. Passover involved the solidarity of the oppressed being liberated from bondage; in the Eucharist, with and by Christ our Passover we are brought from death to life. Peace or communion offerings were brought by Israel, in which the participants gave thanks to God with feasting for blessings received; in our Eucharist we too share in thanksgiving to God in Christ. What these sacrifices have in common is not violence but gift. 
 
The most ancient Christian teaching about the Eucharist does see it as sacrifice not, or not only, because of the real presence of Christ which ensues, but because it was gift, a ritual sharing with God and one another of bread and wine themselves, with thanksgiving – as that often spoken but rarely explored word “Eucharist” itself suggests – the “pure offering” of which Malachi had spoken.
 
 The Eucharist is a “spiritual” sacrifice of course; not however in the sense that it works merely in the intangible realm of the spirit, but insofar as it is an action that takes place in the realm of the Church driven by the power of the Spirit. The Eucharist is actually a material sacrifice, and a literal sacrifice of bread and wine. So we do not offer Christ in the Eucharist, we receive him in it. Our eagerness to affirm the real presence or to connect the Eucharist with Calvary may lead us to skip over this apparently prosaic but foundational affirmation.
 
But why offer bread and wine at all, or why share them, let alone carry them around in procession, or engage in heated controversy with other good people who do not yet share the faith of the ancient Church? These elements may seem too prosaic to be more than signs quickly to be by-passed on their way to other signifieds. I suggest however that this is far from being the case. First, the fact of sacrifice as the heart of our common life makes the claim that the heart of human sociability and of relationship with God is gift. More specifically these gifts connect us with that ancient Passover sacrifice, including that of Jesus’ Last Supper. They are signs of human life and labor, as well as of human need and liberation. Offering to God bread and wine, we bring things that earth has given and human hands have made, signs of our life itself and of our thanks for life; we offer humanity itself, labor itself, and creation itself. It has always been a mark of the catholic movement to take the world into which the Word became incarnate as fundamentally serious, not as something to flee from but to embrace; and the audacity of this unlikely and very material sacrifice is thus the audacity of the incarnation.
 
So Christ in the Eucharist, as otherwise, is for us all things and not only one: he is all priests and victims, he is Adam and Abel, he is Isaac and Moses, he is Jepthah’s daughter fatefully dancing, he is Ruth and Naomi gleaning in the barley fields of Passover. Christ in the Eucharist is the fulfillment of all types, and not merely the reduction to one. In this simplest of offerings we commune with all these, and with ancient saints and pilgrims who found in bread and wine not merely the creatures themselves offered, but the Word by whom bread and wine were made, by and through whom we were made, given back to us in the body and blood of Christ. In this material offering we proclaim and commune with a God who cares about hunger and labor and climate and us, and whose character is gift, even to the point that God may seek gratuitous gifts from us.
 
This confession, of eucharistic sacrifice, may still be the most audacious thing the Church can do, other than actually celebrating the Eucharist. We know that catholicism does not subsist in ritual but in the sacraments to which ritual is servant; our future relies I think not on ritual but in the fact of faithful celebration, and in the authenticity of our confession of a catholic faith.  In our action and in our confession let us continue to make the extraordinary claim that not one thing but many things, not one story but all stories, not one group but a countless throng, are caught up together in the praise of the angels, as our sacrifice, our gift, is taken by the Angel to the altar and throne of God. 

Collect for the Twenty-fourth Sunday after Pentecost

Blessed Lord, who hast caused all holy Scriptures to be written for our learning: Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

This Week’s Announcements, November 19-25, 2017

The flowers at the High Altar are given to the greater Glory of God from a family thankful for many blessings.

The flowers at the Crossing are given to the Glory of God and in loving memory of a long time member of the Parish, Esther B. Folts (June 28, 1933 – October 22, 2017).


If you are visiting or new  to the Advent, we hope that you will feel welcome and at home.  Please fill out a visitor’s/newcomer’s card so that we will have a record of your visit here and can keep in touch.


All persons baptized in the name of the Father and of the Son and of the Holy Spirit are invited to the Altar to receive the Body and Blood of our Lord and Savior Jesus Christ. If you wish to receive a blessing, come to the Altar and cross your arms over your chest.


Childcare is provided for infants and toddlers during both the 9 am and 11:15 am Masses. 

9:00 am—Infant nursery is located on the first floor in the room beyond the Parish Office.  The Toddler nursery is located downstairs in Moseley Hall.

11:15 am—Infants and Toddlers are cared for on the first floor in the room beyond the office.

If you have questions or special needs we want to hear them.  Contact Meg Nelson 856-217-0847 or megwnelson@gmail.com.


TODAY!


9:00 Coffee Hour. Tony Pulsone & Darcy Montaldi and Melissa Fox host the Coffee Hour this morning.  The hosts next week will be Bette Boughton and Jonnet Holladay.  New coffee hour hosts are always needed; please contact Barbara Boles by email bbolesster@gmail.com, or telephone (617-501-7572) if you’re interested or have questions about what is entailed.

11:15 Coffee Hour. This week’s Coffee Hour is hosted by Brian Sirman and Thiago Rêgo.  We are in need of more volunteers to do the coffee hour. To view the schedule of available dates and select a date to co-host, please go to http://theadventboston.org/1115-coffee-hour-signup/.  If you have any questions, please contact Frederick Ou (frederick.ou@gmail.com) or Kyle Pilares (kpilares.uk@gmail.com).


It’s that time again!  As we have done the past few years, guests at the Tuesday Evening Community Dinner will be given Gift Cards to Dunkin’ Donuts as their Christmas gift from the Advent.  This will allow them to go to a warm place and get hot coffee and something to eat during the cold months of winter.  If you wish to make a donation—and we hope you do—send it in marked “Donuts.”


This afternoon, the Advent will have a Solemn Evensong and Benediction at 5:00 pm.  It will be preceded by an organ recital by John Wessler at 4:30 pm. 

At a light supper to follow, long-time friend of the Advent the Rev’d Canon Alistair Macdonald-Radcliff will speak about his experiences and perceptions regarding Muslim/Christian Relations in the Middle East, as well as his perceptions of the same in the West, entitled “For Better or Worse:  Just what do we want in the Middle East?”  It was supposedly said of John Foster Dulles as Secretary of State, that there was no situation which a few words from him could not make worse.  This is not only a caution to those so rash as to speak upon the subject, but also reminds of the long history of missteps and travail in the region.  There is now also a sense of fatigue affecting many who feel that Western efforts to intervene in the Middle East have all too often ended badly.  But probably everyone can at least agree that things are not as they should be.  While the remedies advanced are myriad and fragmented in consequence of a deep diversity of goals among the key actors, it is interesting to ask what a good outcome in the Middle East would be.  What is the place of Christians within that future and of the current religious diversity in the region?  What can we learn by reflecting upon where it all went wrong in the past?

The talk will reflect on or two key turning points and the impact of personal experience in the region upon these large questions.  It is hoped that these reflections will provoke a lively debate given the difficulty of arriving at definitive answers.

Alistair Macdonald-Radcliff is Director General of the World Dialogue Council, which promotes better relations between the many worlds of Islam and the West.  He was formerly Dean of All Saints’ Cathedral in Cairo where he has also advised the Anglican Bishop of Egypt, North Africa and the Horn of Africa, the Most Rev’d Dr Mounir Anis, currently Primate of the Anglican Province of Jerusalem and the Middle East.   


THIS WEEK!


Bible Study takes place on Wednesdays at 10:00 am in the Library.  We are currently reading the Epistle to the Romans. 


This Thursday is Thanksgiving Day.  There will be a celebration of the Mass with hymns at 10:00 am. 

The Parish Office will be closed this Thursday, November 25, and Friday, November 26.  On Friday, Morning Prayer is at 9:00 am; Low Mass is at 12:15 pm; Evening Prayer is cancelled. 


COMING UP!


Sunday, December 3, is Advent Sunday, our Feast of Title & Dedication.  Simon Thomas Jacobs will play an Organ Recital at 4:30 pm, followed by a Service of Advent Lessons & Carols at 5:00 pm including music of Lehman, Ešenwalds, Poston, Palmer, Byrd, Palestrina, Willcocks and Filsell.  The evening concludes with a gala reception in Moseley Hall.


STEWARDSHIP 2018


Returns for the 2018 Canvass continue to come in.  Thanks to everyone who pledged so promptly! 

As of this past Thursday we have received 68 pledges, pledging a total of $196,314.  21 have increased their pledges by 19%, and there are two new pledges.  We have still to hear from 148 parishioners who pledged a total of $321,494 last year.

The Stewardship Committee thanks all who have made a pledge so far.  If you have not yet pledged, please do so soon.  

If you did not receive a 2018 stewardship packet in the mail, there are Stewardship brochures and pledge cards on the tables at the rear of the Church.  And you can pledge on line by going to the parish website www.theadventboston.org and clicking the “Pledge Online” button.


ODDS & ENDS


Vestry Nominations.  Please note that several members of the Vestry, a Treasurer and a Clerk will be elected at the Annual Meeting to be held on Sunday, January 28, 2018.  It is not too early to think about members of the Parish whom you think would serve effectively on the Vestry.  A Nominating Committee consisting of John Higgins, Jack Gurnon, Thatcher Gearhart, Kara Rodgers, Father Warren, and the Wardens, Tom Brown and Paul Roberts, is ready to receive the names of those whom you wish to nominate.  Please speak to them beforehand to make sure that they are willing to run.  


The Bach Project:  On Sunday, November 26 at 4 pm, a new ensemble consisting of instrumentalists and singers called The Bach Project will give its debut concert at the Parish of All Saints, Ashmont (209 Ashmont Street, Dorchester).  The Ashmont choir boys will be singing, as will several current and former members of the Advent Choir.  On the program will be the motet Lobet den Herrn, Brandenburg Concerto No. 6, and Cantata 47.  All are warmly invited.  More information can be found at:  www.ahchambermusic.org.  Tickets:  $25.  


Discount Vouchers for the Boston Common Garage are available for $9.00 each from Deacon Daphne or Nola Sheffer. You can find them between the 9:00 and 11:15 Masses at the Coffee Hour or Entr’acte. The vouchers can be used after 4:00 pm weekdays, and all day Saturday and Sunday. Questions? email: nsheffer@newview.org.


THIS WEEK AT THE ADVENT
November 20-26, 2017

Monday, November 20
Edmund of East Anglia

Tuesday, November 21
5:15 pm: Property Committee
6:00 pm: Community Supper
6:15 pm: Vestry

Wednesday, November 22
Clive Staples Lewis
10:00 am: Bible Study
6:00 pm: Healing Mass
7:30 pm: Bellringing

Thursday, November 23
Thanksgiving Day (Parish Office Closed)
10:00 am: Mass

Friday, November 24
(Parish Office Closed)
12:15 pm: Mass

Saturday, November 25
James Otis Sargent Huntington
10:00 am: Flower Guild (to 1:00 pm)
4:00 pm: Advent Choir Rehearsal

Sunday, November 26
The Feast of Christ the King
7:30 am: Morning Prayer
8:00 am: Low Mass
9:00 am: Sung Mass
10:15 pm: Church School
11:15 am: Solemn Mass

Sermon Preached by the Rev’d Allan B. Warren III at the Church of the Advent, Sunday, November 12, 2017, the Twenty-third Sunday after Pentecost

This morning I want us to look briefly at a verse taken from the Epistle reading we just heard: Paul’s first letter to the Church at Thessalonika.  In it he addresses a problem which was of concern to members of the Church there: what should they believe about those in the Church who had died before the second coming of Christ.  This was a pressing problem and not just in Thessalonika, for many of the earliest Christians expected the second coming to happen very soon.  Next week. Perhaps even tomorrow.  When it didn’t, people wondered why and, as I mentioned, some worried about what became of people who died in the meantime.

Paul answers the question and the answer is metaphorical and uses various unusual images.  One verse, however, is quite literal.  He tells us, “And so we shall always be with the Lord.” (4:18)

That, says Paul, is what the coming of Christ is all about.  That is what heaven, paradise if you will, the afterlife, the consummation of all things and their recreation in Christ –  that is what they are all about: being with the Lord.  “And so we shall always be with the Lord.”

The words to pay attention to here are we and withWe and with.  Let’s start with with.

One of the most marvelous truths about our God is expressed by the word with.  God is not – thank heaven – a with-it God, though some might wish God so.  God is, rather, a withing God.  In the first place and fundamentally, the doctrine of the Trinity tells us that God is a community of three persons who are with one another.  With one another so much so that each person, though distinct, can be said to be in the others.  It should be no surprise, then, that from the very beginning, in Holy Scripture, we see God always acting to be with, for such action is consonant with God’s Trinitarian being.  God acts to be with creation.  God acts to be with man, humanity.  God does not stand apart.  God is never removed.  God always moves and acts and desires to be with that which he creates, with creation itself and with man. 

God was with man in creation, and when humanity fell away from God – from being with God – God acted again to be with man in a special way.  He chose a nation, a people, Israel, the Jews.  “You shall be my people, and I shall be your God” is the truth of the Old Covenant.  “To be a light to the Gentiles” – to bring those apart from God back to God – is the mission of the Jews.

These two are as well the truth of the New Covenant and the mission of the Church, for that sacred name of Israel’s highest hope, Emmanuel, God-with-us, is the reality of the Church.  Emmanuel, God-with-us, Jesus, God and man, God with man.  Jesus is the perfect expression and action of the, if I may so put it, the with-ness, the withing of God.  Jesus is our redemption and our salvation, because he is our at-one-ment, our withing with God.  Jesus is our truth, for it is the truth and the real design and destiny of humanity to be with God.  And thus, it is also the truth of the consummation of all things and of ourselves, “heaven” if you wish: “And so we shall always be with the Lord.”  Perfectly and gloriously with God.

It’s like love, you know.  Most of us have been crazy enough and lucky enough to have been in love.  And when we are in love there is no greater joy, no greater fulfillment than being with the one we love.  And there is no pain or deprivation greater than being away from the one you love.  To be with the beloved is joy and happiness, one’s true self.  To be away is pain and sadness, one’s self diminished.

To be with God is to be with the absolute beloved.  (It is no coincidence that God in parable from Jesus we heard this morning is pictured as a bridegroom.  Nor is it a coincidence that in past ages the Song of Songs was the book most commented upon in the Bible.)  God is the beloved and the lover toward which all human loves do point, and to be with God is utter and absolute joy.

*          *          *          *          *

“And so we shall always be with God.”

Enough of with.  Let’s think about we, for if the action of God is an action of with, it is also an action of we.  It is the creation of an ever larger and wider and more intense we.  “It is not good for the man to be alone,” and from that judgement comes woman, and the first human first person pronoun, we.  The we then of children and family.  The we of community.  And in the redemption: the we of the Jews, and in Jesus the we of the Church.

This morning all of us gathered here in this building, and we came from various parts of the city and thereabout.  We came as individuals, as single I’s one might say.  Now here in the Church, here at this Mass, all those I’s have been gathered together into a we.  That is God’s action:  to bring us together, to bring humanity together into a body, into a we into Jesus’ body, the Church.

That is the truth of the present – which worried the Thessalonians – and that is the truth of the future –  which also worried the Thessalonians.  But the fullness of the truth is this: that the future of God, bringing all things together, breaks into the reality of the present.  The future makes itself known and active in the present.  It is present in this Mass, and in every Mass celebrated in this Church.  God is with us in the Sacrament of the Altar.  And we – all of us – we drink from the one cup, we eat the same bread from the same table – God’s altar.  And we – no longer separate – are brothers and sisters in the present and in the future banquet of God.

Amen.

Collect for the Twenty-third Sunday after Pentecost

O God, whose blessed Son was manifested that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant us, we beseech thee, that, having this hope, we may purify ourselves even as he is pure; that, when he shall appear again with power and great glory, we may be made like unto him in his eternal and glorious kingdom; where with thee, O Father, and thee, O Holy Ghost, he liveth and reigneth ever, one God, world without end. Amen.

This Week’s Announcements, November 12-18, 2017

The flowers at the High Altar are given to the Glory of God and in loving memory of Melvin Lipscomb.


If you are visiting or new  to the Advent, we hope that you will feel welcome and at home.  Please fill out a visitor’s/newcomer’s card so that we will have a record of your visit here and can keep in touch.


All persons baptized in the name of the Father and of the Son and of the Holy Spirit are invited to the Altar to receive the Body and Blood of our Lord and Savior Jesus Christ. If you wish to receive a blessing, come to the Altar and cross your arms over your chest.


Childcare is provided for infants and toddlers during both the 9 am and 11:15 am Masses. 

9:00 am—Infant nursery is located on the first floor in the room beyond the Parish Office.  The Toddler nursery is located downstairs in Moseley Hall.

11:15 am—Infants and Toddlers are cared for on the first floor in the room beyond the office.

If you have questions or special needs we want to hear them.  Contact Meg Nelson 856-217-0847 or megwnelson@gmail.com.


TODAY!


9:00 Coffee Hour. Will Joyner & Linda Jones and Ray Porter host the Coffee Hour this morning.  The hosts next week will be Tony Pulsone & Darcy Montaldi and Melissa Fox.  New coffee hour hosts are always needed; please contact Barbara Boles by email bbolesster@gmail.com, or telephone (617-501-7572) if you’re interested or have questions about what is entailed.

11:15 Coffee Hour. This week’s Coffee Hour is hosted by Eric Aho and Michael Oliveri.  Next week the hosts will be Brian Sirman and Thiago Rêgo.  We are in need of more volunteers to do the coffee hour. To view the schedule of available dates and select a date to co-host, please go to http://theadventboston.org/1115-coffee-hour-signup/.  If you have any questions, please contact Frederick Ou (frederick.ou@gmail.com) or Kyle Pilares (kpilares.uk@gmail.com).


This evening at 8 pm, join us for the ancient liturgy of Compline, preceded by Lucernarium, an evening service of lamp-lighting . We pray Compline on the second Sunday of every month at 8:00 pm in the nave.  There will be special music at the Compline service this evening and a reception will follow.  There is a particular need for parishioners familiar with liturgical practice at the Advent to participate, so if you are interested in helping celebrate this service of prayer before bedtime in the custom of early Christian monasticism, please contact Fr Hanson (frhanson@theadventboston.org). 


Dear Members and Friends of the Church of the Advent,

I would like to announce here on our web site something I announced at the Masses on All Saints’ Sunday. And that is, that I have called the Rev’d Jay Carleton James to come to the Advent and serve as Associate Rector. And . . . Deo gratias !! Father James has accepted my call. He is presently Rector of St. Timothy’s Church in Raleigh, North Carolina and has served there for twenty-three years. Both he and his wife Betsy have roots in New England, and many of you know them from summer Sundays when they worshipped at the Advent or from the St. Michael’s Conference with which Fr. James has been involved for any years. I noticed quite a few distinct smiles throughout the congregation when I made the announcement yesterday. He is an old friend of mine – I was at his wedding ! – and I look forward to the honor of serving side by side with him.

Father Warren

Fr. Jay and Betsy James and their children, Olivia and Sam.

THIS WEEK!


Bible Study takes place on Wednesdays at 10:00 am in the Library.  We are currently reading the Epistle to the Romans. 


This coming Wednesday evening, November 15, there will be a service of Solemn Evensong and Benediction of the Blessed Sacrament at 6:30 pm.  On Thursday evening, November 16, a Solemn Mass will be celebrated also at 6:30 pm.  The Very Rev’d Professor Andrew McGowan, Dean of the Berkeley Divinity School at Yale will preach at the Mass.  There services are offered in conjunction with the conference, Anglo-Catholicism: Uncovering Roots, to be held at the Advent this week.  All are invited to attend these services. 

The conference itself is completely subscribed, and so if you have not already registered we are sorry to say that there are no places left. 


COMING UP!


Next Sunday, November 19, the Advent will have a Solemn Evensong and Benediction at 5:00 pm.  It will be preceded by an organ recital by John Wessler at 4:30 pm. 

At a light supper to follow, long-time friend of the Advent the Rev’d Canon Alistair Macdonald-Radcliff will speak about his experiences and perceptions regarding Muslim/Christian Relations in the Middle East, as well as his perceptions of the same in the West, entitled “For Better or Worse:  Just what do we want in the Middle East?”  It was supposedly said of John Foster Dulles as Secretary of State, that there was no situation which a few words from him could not make worse.  This is not only a caution to those so rash as to speak upon the subject, but also reminds of the long history of missteps and travail in the region.  There is now also a sense of fatigue affecting many who feel that Western efforts to intervene in the Middle East have all too often ended badly.  But probably everyone can at least agree that things are not as they should be.  While the remedies advanced are myriad and fragmented in consequence of a deep diversity of goals among the key actors, it is interesting to ask what a good outcome in the Middle East would be.  What is the place of Christians within that future and of the current religious diversity in the region?  What can we learn by reflecting upon where it all went wrong in the past?

The talk will reflect on or two key turning points and the impact of personal experience in the region upon these large questions.  It is hoped that these reflections will provoke a lively debate given the difficulty of arriving at definitive answers.

Alistair Macdonald-Radcliff is Director General of the World Dialogue Council, which promotes better relations between the many worlds of Islam and the West.  He was formerly Dean of All Saints’ Cathedral in Cairo where he has also advised the Anglican Bishop of Egypt, North Africa and the Horn of Africa, the Most Rev’d Dr Mounir Anis, currently Primate of the Anglican Province of Jerusalem and the Middle East. 


STEWARDSHIP 2018


The first returns for the 2018 Canvass are coming in.  Thanks to everyone who pledged so promptly! 

As of this past Thursday we have received 37 pledges, pledging a total of $85,484.  12 have increased their pledges by 20%, and there are two new pledges.  We have still to hear from 179 parishioners who pledged a total of $425,329 last year.

The Stewardship Committee thanks all who have made a pledge so far.  If you have not yet pledged, please do so soon.  

If you did not receive a 2018 stewardship packet in the mail, there are Stewardship brochures and pledge cards on the tables at the rear of the Church.  And you can pledge on line by going to the parish website www.theadventboston.org and clicking the “Pledge Online” button.


ODDS & ENDS


Vestry Nominations.  Please note that several members of the Vestry, a Treasurer and a Clerk will be elected at the Annual Meeting to be held on Sunday, January 28, 2018.  It is not too early to think about members of the Parish whom you think would serve effectively on the Vestry.  A Nominating Committee consisting of John Higgins, Jack Gurnon, Thatcher Gearhart, Kara Rodgers, Father Warren, and the Wardens, Tom Brown and Paul Roberts, is ready to receive the names of those whom you wish to nominate.  Please speak to them beforehand to make sure that they are willing to run.  


The official Church of the Advent Staff Tee Shirt was inaugurated last Holy Week.  The design emphasizes the real, flesh and blood, and, if you will, space and time reality of the Incarnation.  Something which happened and is still happening.  It was borrowed from a Swedish journal of theology and is a human heart surrounded by the words of John 1:14—And the Word was made flesh and dwelt among us—in the original Greek.  Since then, there have been requests for similar tee shirts from as far abroad as Christ Church, Hamilton!  We have, therefore, decided to abandon our unfair restriction to Staff members and offer these tee shirts to anyone who wishes one.  They come white and gray and in all sizes.  The price will be decided by the number of tee shirts ordered, but should be around $20.

The design and a specimen are posted downstairs.  If you would like one, email rector@theadventboston.org giving the size and color. This is the last week that orders can be taken for shirts.


Discount Vouchers for the Boston Common Garage are available for $9.00 each from Deacon Daphne or Nola Sheffer. You can find them between the 9:00 and 11:15 Masses at the Coffee Hour or Entr’acte. The vouchers can be used after 4:00 pm weekdays, and all day Saturday and Sunday. Questions? email: nsheffer@newview.org.


THIS WEEK AT THE ADVENT
November 13-19, 2017

Monday, November 13
8:30 am: Advent School Community Share Event
5:15 pm: Girl Scouts

Tuesday, November 14
Bestowal of the American Episcopate
6:00 pm: Community Supper

Wednesday, November 15
10:00 am: Bible Study
6:30 pm: Solemn Evensong & Benediction
7:00 pm: Bellringing

Thursday, November 16
Margaret of Scotland
6:30 pm: Solemn Mass

Friday, November 17
Hugh of Lincoln

Saturday, November 18
Hilda of Whitby
10:00 am: Advent Choir Rehearsal
10:00 am: Flower Guild (to 1:00 pm)

Sunday, October 19
The Twenty-fourth Sunday after Pentecost
7:30 am: Morning Prayer
8:00 am: Low Mass
9:00 am: Sung Mass
10:15 am: Church School / Entr’acte
11:15 am: Solemn Mass
4:30 pm: Organ Recital
5:00 pm: Solemn Evensong & Benediction; Lecture