OREMUS: 20 May 2005

Steve Benner steve.benner at oremus.org
Thu May 19 17:00:01 GMT 2005

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OREMUS for Friday, May 20, 2005
Alcuin of York, Deacon, Abbot of Tours, 820

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

Blessed are you, Sovereign God, creator of all,
to you be glory and praise for ever.
You founded the earth in the beginning
and the heavens are the work of your hands.
In the fullness of time you made us in your image, 
and in these last days you have spoken to us
in your Son Jesus Christ, the Word made flesh.
As we rejoice in the gift of your presence among us
let the light of your love always shine in our hearts,
your Spirit ever renew our lives
and your praises ever be on our lips.
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 the Justified (Romans 4.24,25; 5.1-5,8,9,11)

God reckons as righteous those who believe,
who believe in him who raised Jesus from the dead;

For Christ was handed over to death for our sins,
and raised to life for our justification.

Since we are justified by faith,
we have peace with God through our Lord Jesus Christ.

Through Christ we have gained access
to the grace in which we stand,
and rejoice in our hope of the glory of God.

We even exult in our sufferings,
for suffering produces endurance,

And endurance brings hope,
and our hope is not in vain,

Because God's love has been poured into our hearts,
through the Holy Spirit, given to us.

God proves his love for us:
while we were yet sinners Christ died for us.

Since we have been justified by his death,
how much more shall we be saved from God's wrath.

Therefore, we exult in God through our Lord Jesus Christ,
in whom we have now received our reconciliation.

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 [1 Corinthians 6:12-20]:

'All things are lawful for me', but not all things are
beneficial. 'All things are lawful for me', but I will
not be dominated by anything. 'Food is meant for the
stomach and the stomach for food', and God will destroy
both one and the other. The body is meant not for
fornication but for the Lord, and the Lord for the body.
And God raised the Lord and will also raise us by his
power. Do you not know that your bodies are members of
Christ? Should I therefore take the members of Christ and
make them members of a prostitute? Never! Do you not know
that whoever is united to a prostitute becomes one body
with her? For it is said, 'The two shall be one flesh.'
But anyone united to the Lord becomes one spirit with
him. Shun fornication! Every sin that a person commits is
outside the body; but the fornicator sins against the
body itself. Or do you not know that your body is a
temple of the Holy Spirit within you, which you have from
God, and that you are not your own? For you were bought
with a price; therefore glorify God in your body.

For another Biblical reading,
Leviticus 25:35-55

Words:  Horatius Bonar (1808-1889), 1880
Tune: Song 46, Glovernia
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Beloved, let us love:
love is of God;
in God alone hath love
its true abode.

Beloved, let us love:
for they who love,
they only, are his sons,
born from above.

Beloved, let us love:
for love is rest,
and he who loveth not
abides unblest.

Beloved, let us love:
in love is light,
and he who loveth not,
dwelleth in night.

Beloved, let us love:
for only thus
shall we behold that God
who loveth us.

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

Let us pray to God for the coming of the Kingdom:

O God, into the pain of the tortured:
breathe stillness.

Into the hunger of those deprived:
breathe fullness.

Into those who have died in you:
breathe life.

Into those who long for you:
breathe your presence.

Into your Church, especially the Diocese of
 Nnewi, Nigeria, The Rt Revd Dr. Godwin Izundu Nmezinwa Okpala, Bishop.
shed forth your renewing Spirit.

Your kingdom come, your will be done:
For the kingdom, the power and the glory
are yours, now and for ever. Amen.

O Lord, 
you have taught us that without love 
whatever we do is worth nothing; 
Send your Holy Spirit and pour into our hearts 
your greatest gift, which is love, 
the true bond of peace and of all virtue, 
without which whoever lives is accounted dead before you
Grant this for the sake of your only Son Jesus Christ, 
who lives and reigns with you and the Holy Spirit, 
one God, now and for ever. Amen.

Almighty God, 
in a rude and barbarous age 
you raised up your deacon Alcuin 
to rekindle the light of learning: 
Illumine our minds, we pray, 
that amid the uncertainties and confusions of our own time 
we may show forth your eternal truth; 
through Jesus Christ our Lord, 
who lives and reigns with you and the Holy Spirit, 
one God, now and for ever. Amen.
Gathering our prayers and praises into one,
let us pray as our Savior has taught us.

- The Lord's Prayer

O Lord our God,
grant us grace to desire you with our whole heart;
that so desiring, we may seek and find you;
and so finding, may love you;
and so loving, may hate those sins
from which you have delivered us;
through Jesus Christ our Lord.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 opening prayer of thanksgiving (slightly adapted) and the canticle are 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 intercession is adapted from a prayer in _In Spirit and In
Truth_, (c) World Council of Churches, 1991.

The collect is from The Book of Common Prayer According to the Use
of The Episcopal Church_.

The second collect is from _The Proper for the Lesser Feasts and
Fasts_, 3rd edition, (c) 1980 The Church Pension Fund.
The closing sentence is attributed to Saint Anselm and 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., 2002.

Alcuin was an Englishman from York, born into a noble family about 730, and
educated by a pupil of Bede. Having become a deacon, he was made head of
the cathedral school at York aroung 770. In 781 he was asked by the Emperor
Charlemagne to become his minister of education. He accepted, and
established schools at many cathedrals and monasteries, and promoted learning
in every way he could. In the preceding years of constant wars and invasions,
many ancient writings had been lost. Alcuin established scriptoria, dedicated to
the copying and preservation of ancient manuscripts, both pagan and Christian.
That we have as much as we do of the writings of classical Roman authors is
largely due to Alcuin and his scribes. (He is credited with the invention of
cursive script, in which the letters are connected for greater speed of writing.)
To Alcuin, backed by Charlemagne, belongs much of the credit for the revision
and organisation of the Latin liturgy, the preservation of many of the ancient
prayers, and the development of plainchant. He and his fellow theologians at
Charlemagne's capital of Aachen (or Aix-le-Chappelle) were important
advocates of the doctrine that the Holy Ghost proceeds from the Father and
the Son jointly. Unfortunately, the East, which regarded the Emperor at
Byzantium as the sole Emperor, resented Charlemagne's assumption of the title
of Holy Roman Emperor, and this hardened their opposition to the aforesaid
doctrine, thus contributing to the rift between East and West. [James Kiefer]

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