OREMUS: 8 March 2005

Steve Benner steve.benner at oremus.org
Mon Mar 7 17:00:01 GMT 2005

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OREMUS for Tuesday, March 8, 2005
Edward King, Bishop of Lincoln, 1910

O God, make speed to save us;
O Lord, make haste to help us.

Blessed are you, God, rich in mercy,
you so loved the world 
that when we were dead in our sins,
you sent your only Son for our deliverance.
Lifted up from the earth,
he is light and life;
exalted upon the cross,
he is truth and salvation.
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 13

How long, O Lord;
   will you forget me for ever?*
 how long will you hide your face from me?
How long shall I have perplexity in my mind,
   and grief in my heart, day after day?*
 how long shall my enemy triumph over me?
Look upon me and answer me, O Lord my God;*
 give light to my eyes, lest I sleep in death;
Lest my enemy say, 'I have prevailed over him',*
 and my foes rejoice that I have fallen.
But I put my trust in your mercy;*
 my heart is joyful because of your saving help.
I will sing to the Lord,
   for he has dealt with me richly;*
 I will praise the name of the Lord Most High.

Psalm 121

I lift up my eyes to the hills;*
 from where is my help to come?
My help comes from the Lord,*
 the maker of heaven and earth.
He will not let your foot be moved*
 and he who watches over you will not fall asleep.
Behold, he who keeps watch over Israel*
 shall neither slumber nor sleep;
The Lord himself watches over you;*
 the Lord is your shade at your right hand,
So that the sun shall not strike you by day,*
 nor the moon by night.
The Lord shall preserve you from all evil;*
 it is he who shall keep you safe.
The Lord shall watch over your going out
   and your coming in,*
 from this time forth for evermore.

Psalm 124

If the Lord had not been on our side,*
 let Israel now say;
If the Lord had not been on our side,*
 when enemies rose up against us;
Then would they have swallowed us up alive*
 in their fierce anger towards us;
Then would the waters have overwhelmed us*
 and the torrent gone over us;
Then would the raging waters*
 have gone right over us.
Blessed be the Lord!*
 he has not given us over to be a prey for their teeth.
We have escaped like a bird
   from the snare of the fowler;*
 the snare is broken and we have escaped.
Our help is in the name of the Lord,*
 the maker of heaven and earth.

A Song of the Blessed (Matthew 5:3-10)
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.

Blessed are those who mourn,
for they shall be comforted.

Blessed are the meek,
for they shall inherit the earth.

Blessed are those who hunger
and thirst after righteousness,
for they shall be satisfied.

Blessed are the merciful,
for they shall obtain mercy.

Blessed are the pure in heart,
for they shall see God.

Blessed are the peacemakers,
for they shall be called children of God.

Blessed are those who suffer persecution
for righteousness' sake,
for theirs is the kingdom of heaven.

Psalm 146

Praise the Lord, O my soul!*
 I will praise the Lord as long as I live;
   I will sing praises to my God while I have my being.
Put not your trust in rulers,
   nor in any child of earth,*
 for there is no help in them.
When they breathe their last, they return to earth,*
 and in that day their thoughts perish.
Happy are they who have the God of Jacob
   for their help!*
 whose hope is in the Lord their God;
Who made heaven and earth, the seas,
   and all that is in them;*
 who keeps his promise for ever;
Who gives justice to those who are oppressed,*
 and food to those who hunger.
The Lord sets the prisoners free;
   the Lord opens the eyes of the blind;*
 the Lord lifts up those who are bowed down;
The Lord loves the righteous;
   the Lord cares for the stranger;*
 he sustains the orphan and widow,
   but frustrates the way of the wicked.
The Lord shall reign for ever,*
 your God, O Zion, throughout all generations.

READING [Romans 6:1-11]:

What then are we to say? Should we continue in sin in
order that grace may abound? By no means! How can we who
died to sin go on living in it? Do you not know that all
of us who have been baptized into Christ Jesus were
baptized into his death? Therefore we have been buried
with him by baptism into death, so that, just as Christ
was raised from the dead by the glory of the Father, so
we too might walk in newness of life.
For if we have been united with him in a death like his,
we will certainly be united with him in a resurrection
like his. We know that our old self was crucified with
him so that the body of sin might be destroyed, and we
might no longer be enslaved to sin. For whoever has died
is freed from sin. But if we have died with Christ, we
believe that we will also live with him. We know that
Christ, being raised from the dead, will never die again;
death no longer has dominion over him. The death he died,
he died to sin, once for all; but the life he lives, he
lives to God. So you also must consider yourselves dead
to sin and alive to God in Christ Jesus. 

For another Biblical reading,
Jeremiah 14:1-9,17-22

Words: John Henry Newman, 1865
Tune: Shipston, Halton Holgate
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Firmly I believe and truly
God is Three, and God is One;
and I next acknowledge duly
manhood taken by the Son.

And I trust and hope most fully
in that Manhood crucified;
and each thought and deed unruly
do to death, as he has died.

Simply to his grace and wholly
light and life and strength belong,
and I love supremely, solely,
him the holy, him the strong.

And I hold in veneration,
for the love of him alone,
holy Church as his creation,
and her teachings are his own.

Adoration aye be given,
with and through the angelic host,
to the God of earth and heaven,
Father, Son and Holy Ghost.

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

Show us your mercy, O Lord;
And grant us your salvation.

O Lord, save our nation;
And teach wisdom to those in authority.

Let your priests be clothed with righteousness;
Let your faithful people sing with joy.

Let your ways be known upon earth;
Your saving health among all nations.

Give your people the blessing of peace
And may all the earth be filled with your glory.

Create in us clean hearts, O God,
And renew a right spirit within us.

For your Church, O Lord, we pray, especially for
the Diocese of Mauritius, The Rt Revd Gerald James Ernest, Bishop.
Lord, in your mercy, hear our prayer.

O God, we carry in our own bodies
the death of the Lord Jesus,
that likewise we might manifest his life:
let not our spiritual foe prevail against us,
but with the morning light
raise us up from the sleep of sin and death;
through Jesus Christ our Lord. Amen.

God of peace,
who gave such grace to your servant Edward King
that whomever he met he drew to Christ:
fill us, we pray, with tender sympathy and joyful faith,
that we also may win others
      to know the love that passes knowledge;
through him who is the shepherd and guardian of our souls,
Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever. Amen.

Trusting in the compassion of God,
let us pray as our Savior taught us:

- The Lord's Prayer

May God give us
his comfort and his peace,
his light and his joy,
in this world and the next. Amen.

The psalms and the first collect are from _Celebrating Common
Prayer_ (Mowbray), (c) The Society of Saint Francis 1992, which is
used with permission.

The canticle and the invitation to the Lord's Prayer 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 adapts phrases from _Opening
Prayers: Collects in Contemporary Language_. Canterbury Press,
Norwich, 1999.

The closing sentence is from _New Patterns for Worship_,
copyright (c) The Archbishops' Council, 2002.

The second collect is from _Common Worship: Services and Prayers for
the Church of England_, material from which is included in this service is
copyright (c) The Archbishops' Council, 2000.

Edward King was born in 1829, son of a clergyman. He was educated at home
by his father and a private tutor, and when he was 19, he went to Oxford and
entered Oriel College , the headquarters, as it were, of the Oxford Movement.
Academically, he was at best an average student. In 1854 he was ordained and
made curate of Wheatley, a village near Oxford. There he began to be known
as a remarkably effective pastor and counsellor. In 1862-3 he was appointed
Principal of Cuddesdon, a recently founded (1854) theological college near
Oxford. He served there for ten years, and under his pastorship the college
became a worshipping community, where individual and communal spiritual
life flourished. On the academic side, students at Cuddesdon read about the
problems of pastoral work, not in contemporary manuals, but in the writings of
Ambrose, Basil, and Gregory the Great . They read the sermons of
Chrysostom, Augustine, and Bernard. But King insisted that preaching could
never be effective or worthwhile unless it was rooted in a life of prayer and of
love for one's parishioners. A priest must pray regularly for every member of
his parish, individually and by name. He must call on every member once every
two months, and must get to know them well enough to understand their
problems and know where they stood in need of prayer. He said: "Christ lives
in his saints. We know his life in them. St Paul prayed to know the power of
the Resurrection, though he knew the fact."
In 1885, he was appointed Bishop of Lincoln, succeeding Christopher
Wordsworth). He noted with satisfaction that it was the original home of John
Wesley, whom he greatly admired. As a bishop-pastor, he was outstandingly
effective. One writer of his day called him "the most loved man in
Lincolnshire." The private letters of his contemporaries contain many
testimonies to his personal holiness and to his loving concern for others. He
sought out those whom the Church had failed to reach, and spoke with them
about the Good News of God's love declared in Jesus Christ. Whenever
possible, he did the work of a prison chaplain, speaking with everyone from
pickpockets to murderers. In 1887 a young fisherman from Grimsby killed his
sweetheart in a jealous quarrel, and was sentenced to hang. The prison chaplain
was at a loss what to say to him, and King took over. He spoke to the young
man, instructed him in Christian belief, preached to him the Good news of
salvation in Christ, and reconciled him with God. (He also waged a vigorous
but unsuccessful campaign to have the sentence commuted.)
On one occasion he was caught up in the controversies of his day. Different
parties within the Church had come to regard various ceremonial usages as a
mark of where the user stood theologically, and in 1887 Bishop King was
denounced as celebrating the Liturgy with practices not permitted by the
directives in the Book of Common Prayer and elsewhere governing Anglican
worship. Specifically, the charges were:
   1. having lighted candles on the altar;
   2. facing "eastward" (that is, toward the altar and with his back to the
congregation) during most prayers;
   3. mixing a little water with the wine in the chalice (done chiefly because the
ancients--Jews, Greeks, and Romans alike--regularly diluted their wine with
water just before drinking it, but also understood by many as a symbol of
human nature being incorporated into the Divine Nature as we are united with
Christ through the Sacrament);
   4. using the Agnus Dei ("O Lamb of God, who takest away the sins of the
world, have mercy upon us") as a hymn just before the receiving of the Holy
Communion (this hymn is traditional, but had been omitted from the Book of
Common Prayer in 1549 because Cranmer transferred the Gloria to a position
at the end of the service, and the words of the Agnus Dei are included in the
Gloria, so that it seemed repetitious to have them both within a few minutes of
each other);
   5. making the sign of the Cross when blessing the congregation; and
   6. making a ceremony of cleansing the Communion vessels after the service.

None of these practices is particularly controversial today, but they were then
thought by some to be signs of inclination to the views--and the company--of
the Pope. King was tried by a Church Court presided over by the Archbishop
of Canterbury. The decision of the Court forbade some of these practices, but
permitted others while specifying that they had no theological significance.
Thus, lighted candles were to be permitted on the altar, but only when needed
for purposes of illumination. The Times wrote of the judgement:
"The Ritualists are to have their way in the chief practices impugned--the other
party are diligently assured that there is no such significance as has hitherto
been supposed in such practices. The Ritualists...are given the shells they have
been fighting for, and the Evangelicals are consoled with the gravest
assurances that there were no kernels inside them. It is ironic that King appears
in reference works chiefly as the defendant in the Lincoln Trial, since most of
those who knew him would have regarded this as a brief and peripheral episode
in a life devoted chiefly to preaching and exemplifying the Good News of the
Kingdom of God.' [James Kiefer, abridged]

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