The Angelus Monthly Publication of the Church of Our Saviour

June 2017

I'm most excited about. Friends, our parish is now a thriving parish, and we are in a much better place than we were during our search for Father Thomp-son. Not only is this apparent to us, the members of Our Saviour, but the office of the Bishop and other priests around the diocese have also taken notice. This is great news. As someone that was part of the previous discernment committee, I can only express how wonderful this is to see. Again, it is my hope that our search should be no longer than necessary to find the best person to serve and lead our parish into the future. As we continue these first steps, and through-out the process, I vow to do my best at keeping the parish informed as to where we are, and we will do our best to keep all of the needs of our vibrant com-munity in mind. I would also like to thank each and every one of you for the overwhelming response to my previous letter. Though time may have not allowed for individual responses, I truly appreciate and value the thoughts, prayers and commitment of everyone in the parish. For it is not any one of us that makes this parish great. It is all of us, together. I would again like to say "Thank you" to Father Zack and his family. I think we can all agree that we are a better people after your time with us. Also thanks to each and every one of you for mak-ing his celebration so wonderful. As always, I ask you to please continue your commitment and pray for the parish and our discernment, for we have a wonderful opportunity and bright future ahead.

Bert Smith Senior Warden

Dear friends, It has been a month of Sundays since we announced our path of calling a new rector to the Church of Our Saviour. During this time, I have had extensive conversations with the office of the Bishop of Atlanta, our parish- ioners, and our vestry. I am here to assure you that we are all aware of the wonderful changes within the community, the forward momentum, and the ways in which our parish has grown over the last three to five years. I believe this is something we can all agree upon, and this is great news for the continuation of our journey along this new path. I also believe we have a wonderfully vibrant spiritual life in our small neighborhood parish, and momentum is the key to keeping this alive. This has been our focus since our discussions began. The most important step is to not let anything hinder our growth or our forward trajectory during this time of discern-ment. In order to keep this from happening, we are currently calling an interim priest, Father Dean Taylor, to take over the day-to-day office, and he will also fulfill ALL of the priestly duties of the parish. This was our first task and an important one. We were able to secure this interim quickly and effortlessly, so to create as seamless a transition as possible during this new season in the life of our parish. We will be sending out more information about our new interim shortly. The second task is beginning our discern-ment process to call a new rector. It is this that

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With your Masters of Sacred Theology They gain someone considered & wise. Our weddings will be Zackless, as will The funerals for those who pass. You'll no longer grant our absolutions Or be here to celebrate Mass. But what you leave behind you is A great effect on all you touched. The time and care you gave to us Meant so very much. From the young folks you took to Moes & Joes To everyone who came for confession We thank you most sincerely You really have been a blessing. Good luck with your new congregation As you adjust to your new place. May the Holy Spirit continue to bless you As you follow the path of your faith. So fare thee well, dear clergyman, It's time for us to part. You may leave the Church Of Our Saviour But you'll always remain in our heart!

The time has come for change, and now Our Rector is on his way. He came to serve our neighbourhood; We listened to all he had to say. He's The Reverend Zachary Thompson His dedication always clear. So it is with great sorrow We say goodbye after three short years. You began in the midst of Lent, and leave At the end of Eastertide. Accompanied by Amy, your charming wife With two precious sons at your side. It will be hello Madison Avenue As you start at the Church Of St James. One thing is for certain, here It will never be the same. You've been the single clergyman Doing all that entails. Despite the great load on your shoulders Your passion never fails. You leave 125 parishioners to serve A parish many times the size.

Farewell, Father Thompson By Amy Mohammed

June 2017 Page 3 THE ANGELUS

Events and Feast Days in June

The Day of Pentecost, Whitsunday

Sunday, June 4, 2017 Sunday, June 4, 2017, is the Feast of Pentecost. There will be services in the Church at 8:30 am and 11:00 am. This is the last Sunday of the Easter Sea-son and celebrates the gift of the Holy Spirit bestowed upon the Apostles 50 days after the Resur-rection of Jesus. Pentecost is sometimes called the birthday of the Church because on this day the Holy Spirit descended on the apostles and inspired them to go, preach, and DO the work of the gospel.

Parish Luncheon June 4, 2017

Our regular First Sunday luncheon will be after the 11:00 am Eucharist on June 4, 2017. Those with last names beginning in A-H are asked to bring a main dish, I-R a vegetable or side dish, and S-Z a dessert.

Trinity Sunday Sunday, June 11, 2017

Holy Eucharist will be celebrated in the Church at 8:30 am and 11:00 am.

Corpus Christi (The Solemnity of the Body and Blood of

Christ) Thursday, June 15, 2017

7:30 pm On the Thursday after Trinity Sunday, June 15, 2017, we are planning to celebrate the feast of the Body and Blood of Christ, Corpus Christi. This feast commemorates the institution of the Holy Eucharist and is a traditional holy day of obligation on which the faithful are expected to assist at Mass. There will be no 12:10 pm Mass on this day. This date may change (see the article on page 6) but, as we go to press, the plan is for us to celebrate on June 15, 2017.

Feast of Saint Barnabas the Apostle

June 11, 2017

Grant, O God, that we may follow the example of thy faithful servant Barnabas, who, seeking not his own renown but the well-being of thy Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

The Nativity of Saint John the Baptist

June 24, 2017

Almighty God, by whose providence thy serv-ant John the Baptist was wonderfully born, and sent to prepare the way of thy Son our Savior by preach-ing repentance: Make us so to follow his doctrine and holy life, that we may truly repent according to his preaching; and, after his example, constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

St. Peter & St. Paul, Apostles June 29, 2017

Almighty God, whose blessed apostles Peter and Paul glorified you by their martyrdom: Grant that thy Church, instructed by their teaching and

example, and knit together in unity by thy Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen.

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“The Gift of Being Creatures” by the Reverend Christopher Yoder

“What do you have that you have not received?” This question appears almost as a throwa-way line in Saint Paul’s first letter to the Corin-thians (1 Cor. 4:7). But it points to one of the most deeply important things about who we are as human beings. We are creatures. We have been created, which means that we do not have life in ourselves, but our life comes as a pure gift from the Lord, the giver of life. At every moment, we owe our existence entirely to God’s act. Moreover, as human creatures, so much of who and what we are comes to us from others; we receive who we are as a gift. Your parents gave themselves to each other and became one flesh in you. You learned how to speak by hear-ing your parents and others speak and sing and sigh. The opportunities you have had in your life have presented themselves to you. And your abil-ities to make what you have made of those op-portunities – those also you have received. What do you have that you have not re-ceived? Everything you are and have comes as a gift from God. It’s a very un-American idea. We like the idea that we are self-made. But Holy Scripture teaches us who we are, and this is a very good thing. Because it teaches us who, and whose, we are: we are the Lord’s creatures. As the Lord’s creatures, we are, by our very existence, drawn toward the one who gives us life. “O God, you are my God,” prays the psalmist, “eagerly I seek you; my soul thirsts for

you, my flesh faints for you, as in a barren and dry land where there is no water” (Ps. 63:1). This is a prayer we pray just by being alive. We thirst for communion with God, whether we are con-sciously aware of this or not. Always the Lord calls you to seek your life in him. Of course, because of the damage of sin, we do not regularly make this our conscious prayer. Instead we are habitually turned away from the Lord, going purposely into those barren and dry lands where there is no water. And in so doing, we only deepen our thirst. But the Lord is always in front of us, calling to us, reminding us of the source of our life. The Lord calls first through the people of Israel – the people that exist by God’s promise to an ancient and childless man with a barren wife – and comes to meet us with outstretched arms in the person of Jesus. The Lord calls also through the lives of the saints, and through all that is good and true and beautiful. Indeed, as Augustine recognized, the Lord calls to us in all things: “for if anyone could hear them, this is what all of them would be say-ing, ‘We did not make ourselves, we were made by him who abides for eternity’ [Ps. 79:3, 5]” Always and everywhere the Lord calls us to him-self. You are the Lord’s creature. Cultivate your desire and love for him – and you will find your life and your joy. For “what do you have that you have not received?”

* * * The Reverend Christopher Yoder serves as curate at Church of the Incarnation, Dallas. This commentary first appeared at Covenant, the weblog of the Living Church Foundation, and is reprinted here with kind permission.

The Living Church Foundation is an independent association of communion-minded and committed Anglicans from several nations, devoted to seeking and serving the full visible unity of the One, Holy, Catholic, and Apostolic Church. The Living Church is the bi-weekly magazine of Anglican Communion news, cultural analysis, and teaching pub-lished by the Foundation. If you enjoyed this commentary and enjoy reading about the life of the church, please consider subscribing. More information is available by calling (800) 211-2771, 9:00 a.m. to 5:00 p.m. weekdays or by navigating to livingchurch.org

June 2017 Page 5 THE ANGELUS

Garrison Afterschool Program Closes

At the end of the school year for 2016-17, the Garrison Afterschool Program concluded operating. The program, which began in 2009, was envisioned as an afterschool care option for neighborhood children. The hope at inception was that the program would strengthen our ties to the surrounding community and would operate financially breaking even to positive. Many in the parish – including the organizing board, volun-teers, and members of the vestry, as well as our clergy (Father Thompson and Father Bolton, before) – dedicated many hours working to make the program a success. We owe them our grati-tude, not just for their work on the program but also for the vision that introduced new life and energy to the parish through the week and for the connection it provided with our neighborhood. Recently, factors working against the pro-gram’s success have included an increasing and strengthening number of options for parents – competition, if you will. Among these options, based on a survey of program offerings by the vestry and in discussions with parishioners with children, are well run afterschool options at each elementary school that GAP served, a newer YMCA program, and other church programs in the neighborhood (subsidized by the larger churches that operate them). At full enrollment, the program had oper-ated at, or about at, a financial breakeven. How-ever, the stronger competitive environment has had a negative impact over the past few years on GAP’s enrollment. Without being able to main-tain full enrollment, the program was operating at a growing deficit which isn’t something the parish can sustain. The vestry weighed other factors, but could not make an argument that GAP had added directly to the number of communicants in our parish; neither could an argument be made that the program was in direct service to the poor.

Thus, after considerable hours of discussion and with prayerful consideration, the vestry voted to end the program at the end of the current school year. The decision wasn’t taken lightly, but having been taken, allows the parish to refo-cus its resources, to find new ways to offer “our selves, our souls and bodies,” to the glory of God.

—The Vestry

A General Communion By Alice Meynell (1847 – 1922)

I saw the throng, so deeply separate,

Fed at one only board – The devout people, moved, intent, elate, And the devoted Lord. Oh struck apart! Not side from human side, But soul from human soul, As each asunder absorbed the multiplied, The ever unparted whole. I saw this people as a field of flowers, Each grown at such a price The sum of unimaginable powers Did no more than suffice. A thousand single central daisies they, A thousand of the one; For each, the entire monopoly of day For each, the whole of the devoted sun.

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Corpus Christi (The Solemnity of

the Body and Blood of Christ) By Oreta Hinamon Campbell)

The feast of Corpus Christi (also called the solemnity of the Body and Blood of Christ) com-memorates the institution of the Holy Eucharist and is a traditional holy day of obligation at which the faithful are expected to assist at Mass. Traditionally Corpus Christi is celebrated each year on the Thursday after Trinity Sunday. This festival is one of two in the church calendar that celebrate the Blessed Sacrament. The first festival, Maundy Thursday, commemorates the institution of the Blessed Sacrament as it occurred in the first Holy Week. However, insti-tution of the sacrament is a minor part of the ser-vice of Maundy Thursday since it is primarily about the Passion of Jesus and the events of Holy Week and Easter. . Therefore in 1230 a nun in Belgium, Saint Juliana, proposed a feast solely in honor of the Blessed Sacrament. Robert de Thorete, then Bishop of Liege approved the feast and it was celebrated for the first time by the canons of Saint Martin in Liege. In 1264 the feast was established for the whole church by Pope Urban IV. Because Pope Urban IV died shortly thereaf-ter the feast did not spread widely. In 1311 Pope Clement V once more ordered the feast to be adopted. Saint Thomas Aquinas was commis-sioned to write a liturgy. In addition to the liturgy, he also wrote several hymns, including, for the Vespers of Corpus Christi, “Pange Lin-gua” which is also used on Maundy Thursday during the procession of the Blessed Sacrament

to the altar of repose. Another hymn by Saint Aquinas, “Lauda Sion,” was originally com-posed as the sequence hymn for the Feast of Corpus Christi. The traditional scriptures include 1 Corinthians 11:23-29, and John 6:56-59. In the early fourteenth century the custom developed of producing mystery plays and carry-ing the Sacrament in a parade on this day. This custom was approved by the Council of Trent (1545-1563). Historically some of the parades have been very elaborate, with costumes, bands, and the sacrament carried in a monstrance. Sometimes the procession will stop at “stations” and a gospel passage is read. In other countries wreaths and flowers are carried. The Church of England forbade the cele-bration in 1548 but it was later reintroduced. Although the Feast of Corpus Christi is not included in the feasts of our Lord or other feasts of the Episcopal calendar of the church year, it is celebrated by many Episcopal parishes, espe-cially those with an Anglo-catholic outlook. The Book of Common Prayer provides a proper col-lect and readings for the celebration “Of the Holy Eucharist” among the “Various Occasions” for optional use. The Eucharist and Baptism are the two pri-mary celebrations of the church and it is appro-priate for Episcopalians to give thanks for the institution of the Eucharist. It is a central part of our Anglican heritage that we believe in Christ’s presence in the sacrament, however we may interpret exactly what that means. For those interested in pursuing this further, there is a very nice essay on the blog, “Feasts, Fasts, Saints and the Medieval Church, at http://feastssaintsmedieval-church.blogspot.com/2013/05/a-place-for-corpus-christi-in-anglican.html Although the traditional time for the cele-bration of Corpus Christi has been on the Thurs-day after Trinity Sunday, Pope Francis has declared that in 2017, Corpus Christi will be cel-ebrated on the following Sunday, June 18, 2017. However, currently, our plans as a parish are to celebrate this day on the traditional Thursday, June 15, 2017.

June 2017 Page 7 THE ANGELUS

Birthdays and Anniversaries

Birthdays: June 4: Michael Sanderson 5: Bert Smith 6: Archdeacon Carole Maddux 9: Leigh Ann Bliss James Gerhart 14: Mark Bailey 16: Fr. Keithly Warner 17: Gerri Roberson 19: Bridget Pauline McGlynn 22: Father Christopher Miller 23: Ethan Mattingly 27: Nigel Flynn 29: Ava Rowan Von Kutzleben

Anniversaries: June 23: Bobby & Virginia Sharitz

Readings for June

June 4, 2017 (Pentecost) Acts 2:1-21 1 Corinthians 12:3b-13 John 20:19-23 Psalm 104:25-35, 37 June 11, 2017 (Trinity Sunday) Genesis 1:1-2:4a 2 Corinthians 13:11-13 Matthew 28:16-20 Canticle 13 June 15, 2017 (Corpus Christi) Deuteronomy 8:2-3 I Corinthians 11:23-29 John 6:47-58 Psalm 34 June 18, 2017 (Second Sunday after Pentecost) Exodus 19:2-8a Psalm 100 Romans 5:1-8 Matthew 9:35-10:8(9-23) June 25, 2017 (Third Sunday after Pentecost) Jeremiah 20:7-13 Psalm 69: 8-11, (12-17), 18-20 Romans 6:1b-11 Matthew 10:24-39

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later than Hilary’s lifetime), “Hail this joyful day’s return” but that attribution is disputed. Neverthe-less, Hilary is said to have been the first to write hymns in Latin for use in the Western church. Although little if anything survives of Hilary’s hymnody, his example was a direct inspiration for his younger protégé Ambrose, Bishop of Milan (A.D. 340-397). There are four hymns which survive that are unquestionably written by Ambrose. One of them, “Veni redemptor gentium” is found in our hymnal at no. 55, “Redeemer of the nations, come,” with a tune that is also attributed to Saint Ambrose. That hymn was obviously much admired by an Augustinian monk 1,200 years later, because he created a German paraphrase of it, “Nun komm der Heiden Heiland” (“Savior of the nations, come”) and adapted Ambrose’s melody to fit the new German text — that monk was Martin Luther. We still sing it in Luther’s paraphrase: it is no. 54, right next to Ambrose’s original in our hymnal. Other than that one Ambrosian hymn that Luther adapted, the Ambrosian (and Hilarian) tradition of hymn singing was restricted to Ambrose’s diocese in Milan, and had no direct bearing on the evolution of modern hymnody. The Ambrosian hymns were rediscovered in the late 19th century by the Anglo-Catholic move-ment, and translated for modern use by Robert Bridges, John Mason Neale and others. But con-gregational song, other than in monastic commu-nities, was disappearing in the Western church after the fifth century. By the end of the first millennium, music, along with most of the other activity that made up corporate worship, had become restricted to the professional churchman. The musicians that sang the liturgies were themselves in holy orders: priests, deacons, and monastic brethren; the laity were little more than spectators. One of the major objectives of the leaders of the Refor-mation was to return to the people the activity of worship, and one of their chief means for achiev-ing this was to have them sing together. There are several branches of the Refor-mation, all of which contribute to our heritage of congregational song (although some not so

Modern Hymnody: Child of the Reformation

By Dr. Daniel Pyle

(This is the third of Dr. Pyle’s series of articles on the history of our hymnody.)

It would be nice to say that there is an unbroken tradition of congregational singing extending back to the first century church, but our practice of congregational hymn singing dates back only to the Reformation in the late 15th and early 16th centuries. Based on the evidence of Paul’s letters, there was singing (“psalms, hymns, and spiritual songs”) in the first and second century church; but apart from that bald fact we know nothing about what they did sing. We also know that the Psalms were sung in the worship of the synagogues (and some of the earliest plainchant melodies derive directly from canto-rial chant of the synagogue) but again, we know virtually nothing of that music as it was practiced then. There was one tradition of congregational song in the Western church during the very early Middle Ages. Saint Hilary of Poitiers (AD 310-367) heard hymns being sung during his four years of exile in Phrygia (in modern Turkey), and when he returned to take up the bishopric of Poitier he composed several hymns. They were gathered together in a Liber Hymnorum (Book of Hymns) which does not survive. In our Hymnal 1982, one text is at-tributed to Hilary: nos. 223 and 224 (same text, two different tunes, both of which are much

June 2017 Page 9 THE ANGELUS

directly as others). The music which they sang falls into two categories. Some churches (the Reformed churches, followers of Calvin and Zwingli) sang only Psalms, translated into the vernacular and cast in metrical form, performed only in unison (no part singing) and without any instrumental support. Others (the Hussites, the Lutherans, and the descendants of the Anabap-tists — Mennonites and Baptists) admitted poetic texts from outside the Bible, both paraphrases of Roman liturgical texts and newly created lyrics. The oldest Hussite branch appeared in Bohemia (now the Czech Republic), and were followers of the teachings of Jan Hus. Congrega-tional singing was a significant part of Hussite worship. However, the Hussite movement was largely suppressed by the Holy Roman Empire; only one small part of the movement survived the Thirty Years War, the Hutterites, who called themselves “Unitas Fratrum” — “The Unity of the Brethren.” The Hutterites published the very first hymnal in 1501 in Prague. During the Thirty Years War they found refuge on the estates of the German Count Nicholas Zinzendorf, and from thence migrated to Pennsylvania and North Caro-lina, where they became known as the Moravian Church. John Wesley (1703-1791) came into contact with the Moravians and their hymn sing-ing when he traveled to Georgia and was deeply impressed by them. He and his brother Charles translated some of the Moravian hymns into Eng-lish, and these became the models for the rich tradition of Methodist hymnody which started with the Wesley brothers. A good example of a Moravian hymn is “God himself is with us” (no. 475 in the Hymnal 1982, although this is not the one translated by either of the Wesley brothers). Martin Luther (1483-1586), a gifted musi-cian as well as a doctor of the church, tried to preserve what he found good in the Roman liturgy (and he found most of it worth preserv-ing). He deemed it important for the people to sing much and often in worship; Biblical texts, liturgical texts paraphrased and translated into German verse, and new poetical texts. This is the real beginning of our tradition of hymn singing. Much of it is well known and widely used. (Twenty or so years ago, a survey of Roman Catholic parishioners in the U. S. found that the single most popular hymn was “A mighty fortress

is our God”). The “Reformed” branch of the Refor-mation — the followers of Calvin and Zwingli, first in France and Switzerland, later also in Holland, Scotland, Hungary, and portions of Germany — took a more strict view of what was appropriate music for worship. Zwingli would have banned singing entirely, a ban that would exceed even the most strict interpreta-tion of Scripture. One might suppose that Zwingli, being a singer and lutenist of profes-sional level skill and therefore more sensitive than most to the power of music to lead astray, felt that the risk of admitting something so worldly outweighed any possible benefits. In any event, his French colleague Calvin insisted that congregational singing be included in Reformed worship, but only Psalms. Calvin himself commissioned poets in Geneva to create metrical translations of the Psalms into French, and also his friend Loys Bourgeois to compose tunes to which they could be sung. Interestingly, although the liturgy of the English Reformation owes more to the Luther-ans than to the Calvinists, the Church of Eng-land admitted only the singing of psalms into its liturgy, not hymns, a restriction that remained in force until the 19th century, much like the Calvinist denominations. The great English hymns of the 18th century, many of which we hold dear, by the likes of Charles Wesley, John Newton, and Isaac Watts, were sung only in Methodist chapels and meetings or in Baptist congregations.

© 2017 Daniel S. Pyle

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Monthly Duties and Regular Meetings...

Saint Anne’s Altar Guild June 4 James Carvalho & Dan Grossman

June 11 Julie Roberts

June 15 TBA

June 18 William Gatlin & Kerry L. Henderson

June 25 Donald Hinamon & Meg Richardson Coordinators: Chris McGehee 404-873-3729

And Alex Smith

Hosting After 11:00 Service June 4 Covered Dish Luncheon June 11 Stephanie Fox and Charla Allen June 18 Laura and David Stabler June 25 William Gatlin and Mary Sommers

Coordinator: Kathy Davis 404-874-4256

St. Bernadette's Flower Guild June 4 Julie Roberts & Kerry L. Henderson June 11 Soojeong Herring June 18 Mary Hallenberg June 25 Chris McGehee & Melissa Hamid

Coordinator: Mary Hallenberg 678-409-2939

Subdeacons and Chalice-Bearers

June 4: Amy Dills-Moore, liturgical deacon Dowman Wilson, subdeacon Mike Miller, crucifer 11: Eric Strange, subdeacon Edgar Randolph, chalice-bearer 15: TBA 18: David Stabler, subdeacon Leonard O'Brien, chalice-bearer 25: Dowman Wilson, subdeacon Edgar Randolph, chalice-bearer

Coordinator: Dowman Wilson 404-816-4374

Lectors Sunday, June 4 8:30 Roger Press 11:00 Roger Davis Sunday, June 11 8:30 Eric Henken 11:00 Oreta Campbell Thursday, June 15 TBA Sunday, June 18 8:30 Chris McGehee 11:00 Edgar Randolph Sunday, June 25 8:30 Bert Smith 11:00 Nigel Flynn

Coordinator: Roger Press 404-636-7654

Saint Fiacre’s Garden Guild The Guild gathers on the second Saturday

of each month to work on the grounds and gar-den of the parish. So, please come by between 9:30 am and noon on Saturday, June 10, 2017, and offer your skills for as much time as you can spare.

Coordinator: Kathie Spotts 770-216-9985

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The Church of Our Saviour

1068 North Highland Avenue

Atlanta, GA 30306-3593

(404) 872-4169 www.oursaviouratlanta.org

The Angelus June 2017

DATED MATERIAL — PLEASE DO NOT DELAY

Address Service Requested

Father Zachary Thompson, Rector

Oreta Hinamon Campbell, Editor

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