OREMUS: 12 August 2006
steve.benner at oremus.org
Fri Aug 11 17:00:01 GMT 2006
Visit our website at http://www.oremus.org
There you will find links to each day's Oremus, an archive for the past year,
and the lectionary and calendar we follow. You can access our online
hymnal, collection of liturgical texts and a NRSV Bible Browser at our site.
We also provide links to other forms of Anglican daily prayer
and a site to leave and view prayer requests. An opportunity to support our work
is also now available.
OREMUS for Saturday, August 12, 2006
John Henry Newman, Priest, Tractarian, 1890
O Lord, open our lips.
And our mouth shall proclaim your praise.
Blessing and honor to God the Father, who is our hope.
Blessing and honor to God the Son, who is our refuge.
Blessing and honor to God the Holy Spirit, who is our protection,
Blessing and honor to the Holy Trinity, glorious now and for ever.
Blessed be God for ever.
An opening canticle may be sung.
Out of the depths have I called to you, O Lord;
Lord, hear my voice;*
let your ears consider well the voice of my supplication.
If you, Lord, were to note what is done amiss,*
O Lord, who could stand?
For there is forgiveness with you;*
therefore you shall be feared.
I wait for the Lord; my soul waits for him;*
in his word is my hope.
My soul waits for the Lord,
more than the night-watch for the morning,*
more than the night-watch for the morning.
O Israel, wait for the Lord,*
for with the Lord there is mercy;
With him there is plenteous redemption,*
and he shall redeem Israel from all their sins.
A Song of God's Assembled (Hebrews 12:22-24a,28-29)
We have come before God's holy mountain,
to the heavenly Jerusalem, the city of the living God.
We have come before countless angels making festival,
before the assembly of the firstborn citizens of heaven.
We have come before God, who is judge of all,
before the spirits of the just made perfect.
We have come before Jesus,
the mediator of the new covenant.
We are receiving a kingdom that cannot be shaken:
so let us give thanks and offer to God acceptable worship,
full of reverence and awe;
for our God is a consuming fire.
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.
FIRST READING [2 Samuel 15:1-13]:
After this Absalom got himself a chariot and horses, and
fifty men to run ahead of him. Absalom used to rise early
and stand beside the road into the gate; and when anyone
brought a suit before the king for judgement, Absalom
would call out and say, 'From what city are you?' When
the person said, 'Your servant is of such and such a
tribe in Israel', Absalom would say, 'See, your claims
are good and right; but there is no one deputed by the
king to hear you.' Absalom said moreover, 'If only I were
judge in the land! Then all who had a suit or cause might
come to me, and I would give them justice.' Whenever
people came near to do obeisance to him, he would put out
his hand and take hold of them, and kiss them. Thus
Absalom did to every Israelite who came to the king for
judgement; so Absalom stole the hearts of the people of
At the end of four years Absalom said to the king,
'Please let me go to Hebron and pay the vow that I have
made to the Lord. For your servant made a vow while I
lived at Geshur in Aram: If the Lord will indeed bring me
back to Jerusalem, then I will worship the Lord in
Hebron.' The king said to him, 'Go in peace.' So he got
up, and went to Hebron. But Absalom sent secret
messengers throughout all the tribes of Israel, saying,
'As soon as you hear the sound of the trumpet, then
shout: Absalom has become king at Hebron!' Two hundred
men from Jerusalem went with Absalom; they were invited
guests, and they went in their innocence, knowing nothing
of the matter. While Absalom was offering the sacrifices,
he sent for Ahithophel the Gilonite, David's counsellor,
from his city Giloh. The conspiracy grew in strength, and
the people with Absalom kept increasing.
A messenger came to David, saying, 'The hearts of the
Israelites have gone after Absalom.'
Words: John Henry Newman, 1833
Tune: Lux Benigna, Sandon, Alberta
Hit "Back" in your browser to return to Oremus.
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!
SECOND READING [Matthew 7:7-11]:
Jesus said, 'Ask, and it will be given to you; search, and you will find; knock, and the
door will be opened for you. For everyone who asks receives, and everyone who
searches finds, and for everyone who knocks, the door will be opened. Is there anyone
among you who, if your child asks for bread, will give a stone? Or if the child asks for
a fish, will give a snake? If you then, who are evil, know how to give good gifts to
your children, how much more will your Father in heaven give good things to those
who ask him!'
The Benedictus (Morning),
the Magnificat (Evening), or
Nunc dimittis (Night) may follow.
In every time of trouble,
you, O God, are a very present help.
You are with us, sustaining our world in freedom,
restraining the powers of darkness, of death and of destruction;
embracing us all with arms of love, to enfold and to hold.
And so we bring to you our prayers for ourselves,
for those we love, and for our world.
We pray for ourselves and our own needs:
Whatever you would have us to be;
whatever we need to love our neighbor as ourselves,
whatever we need to love one another:
Bountiful Source of Love:
hear our prayer.
We pray for those we love:
Our hopes and dreams for them;
our anguish and anxiety on their behalf;
our desire to make life easier for them.
Bountiful Source of Love:
hear our prayer.
We pray for our world:
Our pain at what we have done to creation;
our wonder at the beauty of that which we have not yet spoiled;
our calling to establish justice and peace.
Bountiful Source of Love:
hear our prayer.
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.
Gathering our prayers and praises into one,
let us pray as our Savior has taught us.
- The Lord's Prayer
Quench our thirst with your gift of belief,
that we may no longer work for food that perishes,
but believe in the One whom you have sent. 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 derived from Compline in the Orthodox tradition.
The closing prayer is derived from a sentence in in _Opening Prayers: Collects in
Contemporary Language_. Canterbury Press, Norwich, 1999.
The intercession is adapted from a prayer by David Bromell.
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
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.
More information about the oremus