OREMUS: 8 March 2006
steve.benner at oremus.org
Tue Mar 7 21:47:02 GMT 2006
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OREMUS for Wednesday, March 8, 2006
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.
In you, O Lord, have I taken refuge;
let me never be put to shame;*
deliver me in your righteousness.
Incline your ear to me;*
make haste to deliver me.
Be my strong rock, a castle to keep me safe,
for you are my crag and my stronghold;*
for the sake of your name, lead me and guide me.
Take me out of the net
that they have secretly set for me,*
for you are my tower of strength.
Into your hands I commend my spirit,*
for you have redeemed me,
O Lord, O God of truth.
I hate those who cling to worthless idols,*
and I put my trust in the Lord.
I will rejoice and be glad because of your mercy;*
for you have seen my affliction;
you know my distress.
You have not shut me up in the power of the enemy;*
you have set my feet in an open place.
Have mercy on me, O Lord, for I am in trouble;*
my eye is consumed with sorrow,
and also my throat and my belly.
For my life is wasted with grief,
and my years with sighing;*
my strength fails me because of affliction,
and my bones are consumed.
I have become a reproach to all my enemies
and even to my neighbours,
a dismay to those of my acquaintance;*
when they see me in the street they avoid me.
I am forgotten like the dead, out of mind;*
I am as useless as a broken pot.
For I have heard the whispering of the crowd;
fear is all around;*
they put their heads together against me;
they plot to take my life.
But as for me, I have trusted in you, O Lord.*
I have said, 'You are my God.
'My times are in your hand;*
rescue me from the hand of my enemies,
and from those who persecute me.
'Make your face to shine upon your servant,*
and in your loving-kindness save me.'
Lord, let me not be ashamed
for having called upon you;*
rather, let the wicked be put to shame;
let them be silent in the grave.
Let the lying lips be silenced
which speak against the righteous,*
haughtily, disdainfully and with contempt.
How great is your goodness, O Lord,
which you have laid up for those who fear you;*
which you have done in the sight of all
for those who put their trust in you.
You hide them in the covert of your presence
from those who slander them;*
you keep them in your shelter from the strife of tongues.
Blessed be the Lord!*
for he has shown me the wonders of his love
in a besieged city.
Yet I said in my alarm,
'I have been cut off from the sight of your eyes.'*
Nevertheless, you heard the sound of my entreaty
when I cried out to you.
Love the Lord, all you who worship him;*
the Lord protects the faithful,
but repays to the full those who act haughtily.
Be strong and let your heart take courage,*
all you who wait for the Lord.
A Song of the Word of the Lord (Isaiah 55:6-11)
Seek the Lord while he may be found,
call upon him while he is near;
Let the wicked abandon their ways,
and the unrighteous their thoughts;
Return to the Lord,
who will have mercy;
to our God, who will richly pardon.
'For my thoughts are not your thoughts,
neither are your ways my ways', says the Lord.
'For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
'As the rain and the snow come down from above,
and return not again but water the earth,
'Bringing forth life and giving growth,
seed for sowing and bread to eat,
'So is my word that goes forth from my mouth;
it will not return to me fruitless,
'But it will accomplish that which I purpose,
and succeed in the task I gave it.'
Worship the Lord, O Jerusalem;*
praise your God, O Zion;
For he has strengthened the bars of your gates;*
he has blessed your children within you.
He has established peace on your borders;*
he satisfies you with the finest wheat.
He sends out his command to the earth,*
and his word runs very swiftly.
He gives snow like wool;*
he scatters hoarfrost like ashes.
He scatters his hail like bread crumbs;*
who can stand against his cold?
He sends forth his word and melts them;*
he blows with his wind and the waters flow.
He declares his word to Jacob,*
his statutes and his judgements to Israel.
He has not done so to any other nation;*
to them he has not revealed his judgements.
READING [Romans 3:1-8]:
Then what advantage has the Jew? Or what is the value of
circumcision? Much, in every way. For in the first place
the Jews were entrusted with the oracles of God. What if
some were unfaithful? Will their faithlessness nullify
the faithfulness of God? By no means! Although everyone
is a liar, let God be proved true, as it is written,
'So that you may be justified in your words,
and prevail in your judging.'
But if our injustice serves to confirm the justice of
God, what should we say? That God is unjust to inflict
wrath on us? (I speak in a human way.) By no means! For
then how could God judge the world? But if through my
falsehood God's truthfulness abounds to his glory, why am
I still being condemned as a sinner? And why not say (as
some people slander us by saying that we say), 'Let us do
evil so that good may come'? Their condemnation is
For another Biblical reading,
Words: Shirley Erena Murray, alt. (c)
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God of freedom, God of justice,
God whose love is strong as death,
God who saw the dark of prison,
God who knew the price of faith:
touch our world of sad oppression
with your Spirit's healing breath.
Rid the earth of torture's terror,
God whose hands were nailed to wood;
hear the cries of pain and protest,
God who shed the tears and blood;
move in us the power of pity,
restless for the common good.
Make in us a captive conscience
quick to hear, to act, to plead;
make us truly sisters, brothers,
of whatever race or creed:
teach us to be fully human,
open to each other's need.
The Benedictus (Morning), the
Magnificat (Evening), or
Nunc dimittis (Night) may follow.
God of all mercies, we praise you that you have brought
us to this day, brightening our lives with the dawn
of promise and hope in Jesus Christ. Especially we thank
the warmth of sunlight, the wetness of rain and
snow, and all that nourishes the earth...
(We thank you, Lord.)
the presence and power of your Spirit...
the support and encouragement we receive from others...
those who provide for public safety and well-being...
the mission of the church around the world...
Merciful God, strengthen us in prayer that we may lift up
the brokenness of this world for your healing, and share
the saving love of Jesus Christ. Especially we pray for
those in positions of authority over others...
(Lord, hear our prayer.)
the lonely and forgotten...
children without family or homes...
agents of caring and relief...
the church in Asia and the Middle East...
the Diocese of Boga, Congo, The Rt Revd Patrice Byankya Njojo, Bishop...
the Diocese of Aru, Congo, The Rt Revd Dr. George Titre Ande, Bishop...
Bless us, O God, in this holy season,
in which our hearts seek your help and healing;
and so purify us by your discipline
that we may grow in grace and in the knowledge
of our Lord and Savior Jesus Christ;
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. 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 are from _Celebrating Common Prayer_ (Mowbray),
(c) The Society of Saint Francis 1992, which is used with permission.
The canticle, the opening thanksgiving 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,
The closing sentence is from _New Patterns for Worship_,
copyright (c) The Archbishops' Council, 2002.
Hymn (c) 1992 by Hope Publishing Co., Carol Stream, IL 60188.
All rights reserved. Used by permission.
For permission to reproduce this hymn, contact:
In all territories except New Zealand, Australia & Asia:
Hope Publishing Company,
In New Zealand, Australia & Asia: ShirleyErena Murray, serenam at paradise.net.nz
The intercession is from _Book of Common Worship_,
(c) 1993 Westminster / John Knox Press.
The first collect is from _The Proper for the Lesser Feasts and
Fasts_, 3rd edition, (c) 1980 The Church Pension Fund.
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
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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