OREMUS: 6 November 2004
steve.benner at oremus.org
Fri Nov 5 21:27:59 GMT 2004
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OREMUS for Saturday, November 6, 2004
William Temple, Archbishop of Canterbury, Teacher of the Faith, 1944
O Lord, open our lips.
And our mouth shall proclaim your praise.
Blessed are you, Lover of our souls,
in Jesus, your Incarnate One and our Redeemer,
you have made us no longer strangers and sojourners,
but fellow citizens with the saints
and members of your household.
For these and all your mercies, we praise you:
Father, Son and Holy Spirit:
Blessed be God for ever!
An opening canticle may be sung.
I waited patiently upon the Lord;*
he stooped to me and heard my cry.
He lifted me out of the desolate pit,
out of the mire and clay;*
he set my feet upon a high cliff and made my footing sure.
He put a new song in my mouth,
a song of praise to our God;*
many shall see and stand in awe
and put their trust in the Lord.
Happy are they who trust in the Lord!*
they do not resort to evil spirits or turn to false gods.
Great things are they that you have done, O Lord my God!
how great your wonders and your plans for us!*
there is none who can be compared with you.
O that I could make them known and tell them!*
but they are more than I can count.
In sacrifice and offering you take no pleasure*
you have given me ears to hear you;
Burnt-offering and sin-offering you have not required,*
and so I said, 'Behold, I come.
'In the roll of the book it is written concerning me:*
"I love to do your will, O my God;
your law is deep in my heart."'
I proclaimed righteousness in the great congregation;*
behold, I did not restrain my lips;
and that, O Lord, you know.
Your righteousness have I not hidden in my heart;
I have spoken of your faithfulness and your deliverance;*
I have not concealed your love and faithfulness
from the great congregation.
You are the Lord;
do not withhold your compassion from me;*
let your love and your faithfulness keep me safe for ever,
For innumerable troubles have crowded upon me;
my sins have overtaken me and I cannot see;*
they are more in number than the hairs of my head,
and my heart fails me.
Be pleased, O Lord, to deliver me;*
O Lord, make haste to help me.
Let them be ashamed and altogether dismayed
who seek after my life to destroy it;*
let them draw back and be disgraced
who take pleasure in my misfortune.
Let those who say 'Aha!' and gloat over me be confounded,*
because they are ashamed.
Let all who seek you rejoice in you and be glad;*
let those who love your salvation continually say,
'Great is the Lord!'
Though I am poor and afflicted,*
the Lord will have regard for me.
You are my helper and my deliverer;*
do not tarry, O my God.
A Song of the New Creation (Isaiah 43:15-21)
'I am the Lord, your Holy One,
the Creator of Israel, your king.'
Thus says the Lord, who makes a way in the sea,
a path in the mighty waters,
'Remember not the former things,
nor consider the things of old.
'Behold, I am doing a new thing;
now it springs forth, do you not perceive it?
'I will make a way in the wilderness
and rivers in the desert,
to give drink to my chosen people,
'The people whom I formed for myself,
that they might declare my praise.'
Sing to the Lord a new song;*
sing his praise in the congregation of the faithful.
Let Israel rejoice in his maker;*
let the children of Zion be joyful in their king.
Let them praise his name in the dance;*
let them sing praise to him with timbrel and harp.
For the Lord takes pleasure in his people*
and adorns the poor with victory.
Let the faithful rejoice in triumph;*
let them be joyful on their beds.
Let the praises of God be in their throat*
and a two-edged sword in their hand;
To wreak vengeance on the nations*
and punishment on the peoples;
To bind their kings in chains*
and their nobles with links of iron;
To inflict on them the judgement decreed;*
this is glory for all his faithful people.
READING [Romans 8:31-39]:
What then are we to say about these things? If God is for
us, who is against us? He who did not withhold his own
Son, but gave him up for all of us, will he not with him
also give us everything else? Who will bring any charge
against God's elect? It is God who justifies. Who is to
condemn? It is Christ Jesus, who died, yes, who was
raised, who is at the right hand of God, who indeed
intercedes for us. Who will separate us from the love of
Christ? Will hardship, or distress, or persecution, or
famine, or nakedness, or peril, or sword? As it is
'For your sake we are being killed all day long;
we are accounted as sheep to be slaughtered.'
No, in all these things we are more than conquerors
through him who loved us. For I am convinced that neither
death, nor life, nor angels, nor rulers, nor things
present, nor things to come, nor powers, nor height, nor
depth, nor anything else in all creation, will be able to
separate us from the love of God in Christ Jesus our
For another Biblical reading,
1 Kings 3:1-15
Words: Henry Kirke White (1785-1806), printed 1812;
added to by Frances Sara Fuller-Maitland, 1827;
revised Mitre Hymn Book, 1836
Tune: University College
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Oft in danger, oft in woe,
onward, Christian, onward go:
bear the toil, maintain the strife,
strengthened with the Bread of Life.
Onward Christians, onward go,
join the war and face the foe;
will ye flee in danger's hour?
Know ye not your Captain's power?
Let your drooping hearts be glad:
march in heavenly armor clad:
fight, nor think the battle long,
victory soon shall be your song.
Let not sorrow dim your eye,
soon shall every tear be dry;
let not fears your course impede,
great your strength, if great your need.
Onward then in battle move,
more than conquerors ye shall prove;
though opposed by many a foe,
Christian soldiers, onward go.
The Benedictus (Morning), the
Magnificat (Evening), or
Nunc dimittis (Night) may follow.
Let us praise Christ our King,
by whose cross we have citizenship in heaven,
saying: Lord, have mercy.
Lord, you built your Church
on the foundation of the apostles:
Lord, have mercy.
You witness to your truth
in the lives of your saints:
Lord, have mercy.
You made us to be a kingdom and priests
serving our God:
Lord, have mercy.
You have shared our burdens
revealing the holiness of our life and work:
Lord, have mercy.
You stir us to seek
the mysteries of the kingdom:
Lord, have mercy.
You lead us
to the eternal assembly of the saints:
Lord, have mercy.
For your Church, we pray, especially the Diocese of
Kajiado, Kenya, The Rt Revd Jeremiah John Mutua Taama, Bishop.
Lord, have mercy.
Vast and immense God,
your actions are beyond our imagination,
the wonders of your grace are infinite:
May your Holy Spirit help us to recognize in the scriptures
certain drops of this vast ocean of your revelation,
that we may discern the multitude of ways
in which your Son Jesus Christ is present with us.
We ask this through him whose love
was revealed on the cross and beyond, Jesus Christ. Amen.
who founded the Church as the Body of Christ,
that as your Son Jesus of Nazareth
used the body of flesh and blood
to live the life which interprets to us your very being,
so the Church exists on earth to do the same.
We thank you for the witness of your servant William Temple
who called the Church to return to its true purpose,
the Word of God going forth to conquer
in Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit
one God, now and for ever. Amen.
Uniting our prayers with the whole company of heaven,
we pray as our Savior has taught us:
- The Lord's Prayer
Assured of your love,
help us to cast aside all fear,
that we may love our neighbors as ourselves. Amen.
The psalms are from _Celebrating Common Prayer_ (Mowbray),
(c) The Society of Saint Francis 1992, which is used with permission.
The canticle is from _Common Worship: Daily Prayer, Preliminary
Edition_, copyright (c) The Archbishops' Council, 2002.
The biblical passage is from The New Revised Standard Version (Anglicized
Edition), copyright (c) 1989, 1995 by the Division of Christian Education
of the National Council of the Churches of Christ in the USA. Used by
permission. All rights reserved.
The opening prayer of thanksgiving is based on Ephesians 2:19.
The first collect is by Stephen Benner, 2003, and is loosely based on a passage
from Abandonment to Divine Providence by Jean-Pierre de Caussade
The second collect is by Stephen Benner and is based on a passage from the
writings of William Temple.
The closing sentence uses a phrase from a prayer adapted from _Revised
Common Lectionary Prayers_, copyright (c) 2002 Consultation on
Temple's admirers have called him "a philosopher, theologian, social teacher,
educational reformer, and the leader of the ecumenical movement of his
generation," "the most significant Anglican churchman of the twentieth
century," "the most renowned Primate in the Church of England since the
English Reformation," "Anglican's most creative and comprehensive
contribution to the theological enterprise of the West." One of his biographers
lists him (along with Richard Hooker, Joseph Butler, and Frederick Denison
Maurice) as one of the Four Great Doctors of the Anglican Communion.
William Temple, 98th Archbishop of Canterbury, was born in 1881, the second
son of Frederick Temple. At the age of two, he had the first attack of the gout
that would be with him throughout life and eventually kill him. His eyesight
was bad, and a cataract, present from infancy, left him completely blind in the
right eye when he was 40. However, he was an avid reader, with a
near-photographic memory, and once he had read a book, it was his. He was a
passionate lover of the music of Bach. In literature, his special enthusiasms
were poetry (Browning and Shelley), drama (the Greeks and Shakespeare), and
a few novels, especially The Brothers Karamazov. He believed that theological
ideas were often explored most effectively by writers who were not explicitly
He was at Oxford (Balliol) from 1900 to 1904, and was president of the
Oxford Union (the debating society of the University). Here he developed a
remarkable ability to sum up an issue, expressing the pros and cons so clearly
and fairly that the original opponents often ended up agreeing with each other.
This ability served him in good stead later when he moderated conferences on
theological and social issues. However, it was not just a useful talent for
settling disputes. It was, or developed into, an important part of his
philosophy, a belief in Dialectic, derived from Hegel and from Plato. He
thought that beliefs and ideas reach their full maturity through their response to
In 1906, he applied for ordination, but the Bishop of Oxford would not ordain
him because he admitted that his belief in the Virgin Birth and the Bodily
Resurrection of Jesus was shaky. However, Davidson, the Archbishop of
Canterbury, after a careful examination, decided that Temple's thought was
developing in a direction that would inevitably bring him into an orthodox
position, and decided to take a chance on ordaining him (deacon 1909, priest
1910). He may be said to have won his bet, in that by 1913 Temple had indeed
committed himself fully to the orthodox position, and could write: "I believe in
the Virgin Birth...it wonderfully holds before the imagination the truth of Our
Lord's Deity and so I am glad that it is in the Creed. Similarly I believe in our
Lord's Bodily Resurrection."
In 1908 he became president of the Workers' Educational Association
(founded by Frederick Denison Maurice), and in 1918 joined the British
Labour Party, and worked actively for the implementing of its platform. He
also became vigorously involved in movements for Christian co-operation and
unity, in missions, in the British Council of Churches, in the World Council of
Churches, in the Church of South India (a merger of Anglican,
Congregationalist, Methodist, and Presbyterian churches into a single church,
with provisions for safeguarding what each group thought essential).
In 1916 he married Frances Anson, and the night before the wedding he stayed
up late to finish writing his first major theological treatise, Mens Creatrix (the
Creative Mind). Eight years later he published a companion volume, expanding
and clarifying the ideas of the first, called Christus Veritas (Christ the Truth).
In 1921 he was made Bishop of Manchester, a heavily industrial city. In 1926
Britain experienced what was known as the General Strike, in which most
workmen in all trades and industries went on strike, not against their particular
employers, but against the social and economic policies of the country as a
whole. In Manchester this meant primarily a coal stoppage. Temple worked
extensively to mediate between the parties, and helped to bring about a
settlement that both sides regarded as basically fair. He excelled, it would
seem, not as a scholar, but as a moderator, and above all as a teacher and
Temple became Archbishop of Canterbury in 1942, when a German invasion
seemed likely. He worked for the relief of Jewish refugees from Naziism, and
publicly supported a negotiated peace, as opposed to the unconditional
surrender that the Allied leaders were demanding.
His gout worsened. His last public appearance was at a clergy retreat (a time
spent in a secluded place, with silence, prayer, meditation, reading, and
listening to sermons), where he was taken by ambulance and spoke standing on
his one good foot. He died on 26 October 1944. A number of his writings are
still in print. [James Kiefer]
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