OREMUS: 12 August 2005

Steve Benner steve.benner at oremus.org
Thu Aug 11 20:33:53 GMT 2005

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OREMUS for Friday, August 12, 2005 
John Henry Newman, Priest, Tractarian, 1890

O Lord, open our lips.
And our mouth shall proclaim your praise.

Blessed are you, O God,
on whom our faith rests secure
and whose kingdom we await.
You sustain us by Word and Sacrament
and keep us alert for the coming of the Son of Man,
that we may welcome him without delay.
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. 


Psalm 38

O Lord, do not rebuke me in your anger;*
 do not punish me in your wrath.
For your arrows have already pierced me,*
 and your hand presses hard upon me.
There is no health in my flesh,
   because of your indignation;*
 there is no soundness in my body, because of my sin.
For my iniquities overwhelm me;*
 like a heavy burden they are too much for me to bear.
My wounds stink and fester*
 by reason of my foolishness.
I am utterly bowed down and prostrate;*
 I go about in mourning all the day long.
My loins are filled with searing pain;*
 there is no health in my body.
I am utterly numb and crushed;*
 I wail, because of the groaning of my heart.
O Lord, you know all my desires,*
 and my sighing is not hidden from you.
My heart is pounding, my strength has failed me,*
 and the brightness of my eyes is gone from me.
My friends and companions draw back from my affliction;*
 my neighbours stand afar off.
Those who seek after my life lay snares for me;*
 those who strive to hurt me speak of my ruin
   and plot treachery all the day long.
But I am like the deaf who do not hear,*
 like those who are mute and do not open their mouth.
I have become like one who does not hear*
 and from whose mouth comes no defence.
For in you, O Lord, have I fixed my hope;*
 you will answer me, O Lord my God.
For I said, 'Do not let them rejoice at my expense,*
 those who gloat over me when my foot slips.'
Truly, I am on the verge of falling,*
 and my pain is always with me.
I will confess my iniquity*
 and be sorry for my sin.
Those who are my enemies without cause are mighty,*
 and many in number are those who wrongfully hate me.
Those who repay evil for good slander me,*
 because I follow the course that is right.
O Lord, do not forsake me;*
 be not far from me, O my God.
Make haste to help me,*
 O Lord of my salvation.

A Song of Faith (1 Peter 1.3-4,18-21)

Blessed be the God and Father
of our Lord Jesus Christ!

By his great mercy we have been born anew to a living hope
through the resurrection of Jesus Christ from the dead.

Into an inheritance that is imperishable, undefiled and unfading,
kept in heaven for you.

Who are being protected by the power of God
through faith for a salvation,
ready to be revealed in the last time.

You were ransomed from the futile ways of your ancestors
not with perishable things like silver or gold

But with the precious blood of Christ
like that of a lamb without spot or stain.

Through him you have confidence in God,
who raised him from the dead and gave him glory,
so that your faith and hope are set on God.

Psalm 147:1-12

   How good it is to sing praises to our God!*
 how pleasant it is to honour him with praise!
The Lord rebuilds Jerusalem;*
 he gathers the exiles of Israel.
He heals the brokenhearted*
 and binds up their wounds.
He counts the number of the stars*
 and calls them all by their names.
Great is our Lord and mighty in power;*
 there is no limit to his wisdom.
The Lord lifts up the lowly,*
 but casts the wicked to the ground.
Sing to the Lord with thanksgiving;*
 make music to our God upon the harp.
He covers the heavens with clouds*
 and prepares rain for the earth;
He makes grass to grow upon the mountains*
 and green plants to serve us all.
He provides food for flocks and herds*
 and for the young ravens when they cry.
He is not impressed by the might of a horse,*
 he has no pleasure in human strength;
But the Lord has pleasure in those who fear him,*
 in those who await his gracious favour.

READING [Genesis 44]:

Then Joseph commanded the steward of his house, 'Fill the
men's sacks with food, as much as they can carry, and put
each man's money in the top of his sack. Put my cup, the
silver cup, in the top of the sack of the youngest, with
his money for the grain.' And he did as Joseph told him.
As soon as the morning was light, the men were sent away
with their donkeys. When they had gone only a short
distance from the city, Joseph said to his steward, 'Go,
follow after the men; and when you overtake them, say to
them, "Why have you returned evil for good? Why have you
stolen my silver cup? Is it not from this that my lord
drinks? Does he not indeed use it for divination? You
have done wrong in doing this." '
When he overtook them, he repeated these words to them.
They said to him, 'Why does my lord speak such words as
these? Far be it from your servants that they should do
such a thing! Look, the money that we found at the top of
our sacks, we brought back to you from the land of
Canaan; why then would we steal silver or gold from your
lord's house? Should it be found with any one of your
servants, let him die; moreover, the rest of us will
become my lord's slaves.' He said, 'Even so; in
accordance with your words, let it be: he with whom it is
found shall become my slave, but the rest of you shall go
free.' Then each one quickly lowered his sack to the
ground, and each opened his sack. He searched, beginning
with the eldest and ending with the youngest; and the cup
was found in Benjamin's sack. At this they tore their
clothes. Then each one loaded his donkey, and they
returned to the city.
Judah and his brothers came to Joseph's house while he
was still there; and they fell to the ground before him.
Joseph said to them, 'What deed is this that you have
done? Do you not know that one such as I can practise
divination?' And Judah said, 'What can we say to my lord?
What can we speak? How can we clear ourselves? God has
found out the guilt of your servants; here we are then,
my lord's slaves, both we and also the one in whose
possession the cup has been found.' But he said, 'Far be
it from me that I should do so! Only the one in whose
possession the cup was found shall be my slave; but as
for you, go up in peace to your father.'
Then Judah stepped up to him and said, 'O my lord, let
your servant please speak a word in my lord's ears, and
do not be angry with your servant; for you are like
Pharaoh himself. My lord asked his servants, saying,
"Have you a father or a brother?" And we said to my lord,
"We have a father, an old man, and a young brother, the
child of his old age. His brother is dead; he alone is
left of his mother's children, and his father loves him."
Then you said to your servants, "Bring him down to me, so
that I may set my eyes on him." We said to my lord, "The
boy cannot leave his father, for if he should leave his
father, his father would die." Then you said to your
servants, "Unless your youngest brother comes down with
you, you shall see my face no more." When we went back to
your servant my father we told him the words of my lord.
And when our father said, "Go again, buy us a little
food", we said, "We cannot go down. Only if our youngest
brother goes with us, will we go down; for we cannot see
the man's face unless our youngest brother is with us."
Then your servant my father said to us, "You know that my
wife bore me two sons; one left me, and I said, Surely he
has been torn to pieces; and I have never seen him since.
If you take this one also from me, and harm comes to him,
you will bring down my grey hairs in sorrow to Sheol."
Now therefore, when I come to your servant my father and
the boy is not with us, then, as his life is bound up in
the boy's life, when he sees that the boy is not with us,
he will die; and your servants will bring down the grey
hairs of your servant our father with sorrow to Sheol.
For your servant became surety for the boy to my father,
saying, "If I do not bring him back to you, then I will
bear the blame in the sight of my father all my life."
Now therefore, please let your servant remain as a slave
to my lord in place of the boy; and let the boy go back
with his brothers. For how can I go back to my father if
the boy is not with me? I fear to see the suffering that
would come upon my father.' 

For another Biblical reading,
Acts 15:12-18

Words: John Henry Newman, 1833
Tune: Lux Benigna, Sandon, Alberta
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Lead, kindly Light, amid th'encircling gloom,
lead thou me on!
The night is dark, and I am far from home;
lead thou me on!
Keep thou my feet; I do not ask to see
the distant scene; one step enough for me.

I was not ever thus, nor prayed that thou
shouldst lead me on;
I loved to choose and see my path; but now
lead thou me on!
I loved the garish day, and, spite of fears,
pride ruled my will: remember not past years!

So long thy power hath blessed me, sure it still
will lead me on.
O'er moor and fen, o'er crag and torrent, till
the night is gone,
And with the morn those angel faces smile,
which I have loved long since, and lost awhile!

The Benedictus (Morning), the 
Magnificat (Evening), or 
Nunc dimittis (Night) may follow.

We pray for the coming of God's kingdom, saying,
Father, by your Spirit:
bring in your kingdom.

You came in Jesus to bring good news to the poor, 
sight to the blind, freedom to the captives, 
and salvation to your people:
anoint us with your Spirit; 
rouse us to work in his name.
We pray especially for the Diocese of Recife, Brazil,
The Rt Revd Filadelfo Oliviera Neto, Bishop.
Father, by your Spirit,
bring in your kingdom.

Send us to bring help to the poor 
and freedom to the oppressed:
Father, by your Spirit,
bring in your kingdom.

Send us to tell the world 
the good news of your healing love:
Father, by your Spirit,
bring in your kingdom.

Send us to those who mourn,
to bring joy and gladness instead of grief:
Father, by your Spirit,
bring in your kingdom.

Send us to proclaim that the time is here
for you to save your people:
Father, by your Spirit,
bring in your kingdom.

God has created me
to do him some definite service.
He has committed some work to me
which he has not committed to another.
I have my mission.

I may never know it in this life
but I shall be told it in the next.
I am a link in a chain
a bond of connection between persons.
He has not created me for naught.
I shall do good - I shall do his work.
I shall be an angel of peace
a preacher of truth in my own place
while not intending it
if I do but keep his commandments.
he does nothing in vain.
He knows what he is about.
He may take away my friends.
He may throw me among strangers.
He may make me feel desolate
make my spirits sink
hide my future from me - still
he knows what he is about. Amen. 

God of power and might,
give us grace to follow the example 
of your servant John Henry Newman
and seek inward conversion 
and put aside external conformity for its own sake,
that we may serve God and do good without thinking about it,
without any calculation or reasoning,
from love of the good and hatred of evil,
dwelling in the full light of the Gospel
of your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit
one God, now and for ever. Amen.

God of compassion,
when we are weighed down by the burden of our sins,
help us to remember that you do not forsake us,
but show mercy through Jesus Christ our Savior. Amen.
Gathering our prayers and praises into one,
let us pray as our Savior has taught us.

- The Lord's Prayer

Draw us nearer to Jesus,
that, following his way of sacrificial love,
we may come to the banquet of eternal life.  Amen.

The psalms and the invitation to the Lord's Prayer 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 and the closing prayer use sentences from 
prayers in _Opening Prayers: Collects in Contemporary Language_.
Canterbury Press, Norwich, 1999.

The intercession is from _Patterns for Worship_, material from
which is included in this service is copyright (c) The Archbishops'
Council, 1995.

The first collect is by Cardinal Newman.

The second collect is by Stephen Benner, 2003, and is based on phrases from a
sermon by John Henry Newman.

John Henry Newman began his career as an Anglican churchman and scholar
and ended it as a Roman Catholic cardinal. He was born in London on
February 21, 1801, and at the age of fifteen, he enrolled in Trinity College,
beginning an association with Oxford University that would last for nearly
thirty years.
Newman moved from Trinity to Oriel College after receiving his bachelor's
degree in 1820, becoming a fellow in 1822 and a tutor in 1826. Two years
later, Edward Hawkins became the new provost of Oriel. Newman supported
Hawkins' candidacy, but it soon became clear that the two held different views
about the responsibilities of a college tutor: Newman believed that the
tutorship carried some pastoral duties, while Hawkins maintained that the
tutor/student relationship should be strictly academic. When Newman objected
to this view, Hawkins cut off his supply of new students, leaving him little
choice but to resign his post, which he did in 1832.
Newman's work in Oxford did not end with his resignation from the Oriel
tutorship. He had held academic and pastoral assignments simultaneously for
several years, serving first as both fellow of Oriel and curate of St. Clement's
and later as both tutor and vicar of St. Mary's. He remained in his pastoral
office until 1843, attracting hundreds of students, university officials, and
townspeople to St. Mary's with his scholarly yet earnest preaching.
The high point of Newman's Anglican career was his influential role in the
Oxford Movement, a High Church effort to return to the foundations of the
faith--the sacraments, episcopal governance, and apostolic succession--and to
affirm the Church's status as the via media, the middle ground between Roman
Catholicism's unfounded claims to authority and infallibility and the Dissenters'
equally unfounded emphasis upon spiritual liberty and private judgment. The
Movement began on July 14, 1833, when John Keble delivered a sermon
entitled "National Apostasy" from the pulpit of St. Mary's. Newman became
involved a few months later and was the Movement's primary spokesman,
promoting its doctrinal and moral concerns through his editorship of the British
Critic, his contributions to Tracts for the Times, and his weekly sermons at St.
In 1839, Newman began to lose confidence in the cause. The study of the
Monophysites he undertook that summer raised doubts about the validity of
the via media, and he soon became convinced that Rome, not Canterbury, was
the home of the true Church. He expressed his new views in Tract Ninety, in
which he argued that the Thirty-Nine Articles, the doctrinal statement of the
Church of England, could be interpreted in a way that supported Roman
Catholic doctrine. The Tract was published on February 27, 1841; its censure
by the Oxford authorities on March 15 was a severe blow to the Movement
and led to Newman's rapid withdrawal from Anglican life. Between July 1841
and September 1843, he left the British Critic, moved from Oxford to a
semi-monastic community at Littlemore, retracted the anti-Catholic statements
he had published, and resigned his position at St. Mary's.
Two years after leaving St. Mary's, Newman began a new life as a Roman
Catholic. He was officially received into the Church on October 9, 1845 and
was ordained to the priesthood the next year. His work with the Church
included establishing the Oratory of St. Philip Neri near Birmingham in 1848
and helping to create the Catholic University of Ireland, which he served as
rector from 1854 to 1858. He continued to write as well; some of the major
publications of his Catholic years were Parochial and Plain Sermons (1868), a
new edition of his Anglican discourses; The Idea of University (1852), a
collection of the inaugural lectures for the Catholic University and other
academic essays; An Essay in Aid of a Grammar of Assent (1870), a treatise on
the philosophy of religion; and Apologia Pro Vita Sua (1864), his classic work
of spiritual autobiography.
The 1870s brought Newman special recognition for his work as both an
Anglican and a Roman Catholic. In 1877 he became the first person elected to
an honorary fellowship of Trinity College; two years later, Pope Leo XIII
awarded him a place in the College of Cardinals. He died on August 11, 1890,
and was buried in Warwickshire.

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