OREMUS: 6 November 2006

Steve Benner steve.benner at oremus.org
Sun Nov 5 18:59:59 GMT 2006

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OREMUS for Monday, November 6, 2006 
William Temple, Archbishop of Canterbury, Teacher of the Faith, 1944

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

Blessed are you, Lover of our souls,
in Jesus, your Incarnate One and our Redeemer,
you have made us no longer strangers and sojourners,
but fellow citizens with the saints 
and members of your household.
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 139

Lord, you have searched me out and known me;*
 you know my sitting down and my rising up;
   you discern my thoughts from afar.
You trace my journeys and my resting-places*
 and are acquainted with all my ways.
Indeed, there is not a word on my lips,*
 but you, O Lord, know it altogether.
You press upon me behind and before*
 and lay your hand upon me.
Such knowledge is too wonderful for me;*
 it is so high that I cannot attain to it.
Where can I go then from your Spirit?*
 where can I flee from your presence?
If I climb up to heaven, you are there;*
 if I make the grave my bed, you are there also.
If I take the wings of the morning*
 and dwell in the uttermost parts of the sea,
Even there your hand will lead me*
 and your right hand hold me fast.
If I say, 'Surely the darkness will cover me,*
 and the light around me turn to night',
Darkness is not dark to you;
   the night is as bright as the day;*
 darkness and light to you are both alike.
For you yourself created my inmost parts;*
 you knit me together in my mother's womb.
I will thank you because I am marvellously made;*
 your works are wonderful and I know it well.
My body was not hidden from you,*
 while I was being made in secret
   and woven in the depths of the earth.
Your eyes beheld my limbs, yet unfinished in the womb;
   all of them were written in your book;*
 they were fashioned day by day,
   when as yet there was none of them.
How deep I find your thoughts, O God!*
 how great is the sum of them!
If I were to count them,
   they would be more in number than the sand;*
 to count them all,
   my life span would need to be like yours.
Search me out, O God, and know my heart;*
 try me and know my restless thoughts.
Look well whether there be any wickedness in me*
 and lead me in the way that is everlasting.

A Song of Wisdom (Wisdom 9.1-5a,5c-6,9-11)

O God of our ancestors and Lord of mercy,
you have made all things by your word.

By your wisdom you have formed us
to have dominion over the creatures you have made;

To rule the world in holiness and righteousness
and to pronounce judgement in uprightness of soul.

Give us the Wisdom that sits by your throne;
do not reject us from among your servants,

For we are your servants,
with little understanding of judgement and laws.

Even one who is perfect among us
will be regarded as nothing
without the wisdom that comes from you.

With you is Wisdom, she who knows your works,
and was present when you made the world.

She understands what is pleasing in your sight
and what is right according to your commandments.

Send her forth from the holy heavens,
from the throne of your glory send her.

That she may labour at our side
and that we may learn what is pleasing to you.

For she knows and understands all things,
she will guide us wisely in our actions
and guard us with her glory.

Psalm 150

   Praise God in his holy temple;*
 praise him in the firmament of his power.
Praise him for his mighty acts;*
 praise him for his excellent greatness.
Praise him with the blast of the ram's-horn;*
 praise him with lyre and harp.
Praise him with timbrel and dance;*
 praise him with strings and pipe.
Praise him with resounding cymbals;*
 praise him with loud-clanging cymbals.
Let everything that has breath*
 praise the Lord.

FIRST READING [Ruth 2:15-23]:

When Ruthe got up to glean, Boaz instructed his young
men, 'Let her glean even among the standing sheaves, and
do not reproach her. You must also pull out some handfuls
for her from the bundles, and leave them for her to
glean, and do not rebuke her.'
So she gleaned in the field until evening. Then she beat
out what she had gleaned, and it was about an ephah of
barley. She picked it up and came into the town, and her
mother-in-law saw how much she had gleaned. Then she took
out and gave her what was left over after she herself had
been satisfied. Her mother-in-law said to her, 'Where did
you glean today? And where have you worked? Blessed be
the man who took notice of you.' So she told her
mother-in-law with whom she had worked, and said, 'The
name of the man with whom I worked today is Boaz.' Then
Naomi said to her daughter-in-law, 'Blessed be he by the
Lord, whose kindness has not forsaken the living or the
dead!' Naomi also said to her, 'The man is a relative of
ours, one of our nearest kin.' Then Ruth the Moabite
said, 'He even said to me, "Stay close by my servants,
until they have finished all my harvest." ' Naomi said to
Ruth, her daughter-in-law, 'It is better, my daughter,
that you go out with his young women, otherwise you might
be bothered in another field.' So she stayed close to the
young women of Boaz, gleaning until the end of the barley
and wheat harvests; and she lived with her mother-in-law. 

Words: Charles Wesley, 1747
Tune: Hyfrydol, Love Divine, Blaenwern

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Love divine, all loves excelling,
joy of heaven, to earth come down,
fix in us thy humble dwelling,
all thy faithful mercies crown.
Jesus, thou art all compassion,
pure, unbounded love thou art;
visit us with thy salvation,
enter every trembling heart.

Come, almighty to deliver,
let us all thy life receive;
suddenly return, and never,
nevermore thy temples leave.
Thee we would be always blessing,
serve thee as thy hosts above,
pray, and praise thee without ceasing,
glory in thy perfect love.

Finish then thy new creation;
pure and spotless let us be;
let us see thy great salvation
perfectly restored in thee:
changed from glory into glory,
till in heaven we take our place,
till we cast our crowns before thee,
lost in wonder, love, and praise.

SECOND READING [Romans 12:17-21; 13:8-10]:

Do not repay anyone evil for evil, but take thought for what is noble in the sight of all.
If it is possible, so far as it depends on you, live peaceably with all. Beloved, never
avenge yourselves, but leave room for the wrath of God; for it is written, 'Vengeance
is mine, I will repay, says the Lord.' No, 'if your enemies are hungry, feed them; if
they are thirsty, give them something to drink; for by doing this you will heap burning
coals on their heads.' Do not be overcome by evil, but overcome evil with good.
Owe no one anything, except to love one another; for the one who loves another has
fulfilled the law. The commandments, 'You shall not commit adultery; You shall not
murder; You shall not steal; You shall not covet'; and any other commandment, are
summed up in this word, 'Love your neighbour as yourself.' Love does no wrong to a
neighbour; therefore, love is the fulfilling of the law. 

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

Watchful at all times,
let us pray for strength to stand with confidence
before our Maker and Redeemer.

That God may bring in his kingdom with judgement and mercy,
let us pray to the Lord:
Come in your might, Lord Jesus.

That God may establish among the nations
his sceptre of righteousness, let us pray to the Lord: 
Come in your might, Lord Jesus.

That the Church may seek him in the scriptures
and recognise him in the breaking of the bread,
let us pray to the Lord:
Come in your might, Lord Jesus.

That God may bind up the broken-hearted,
restore the sick and raise up all who have fallen,
let us pray to the Lord:
Come in your might, Lord Jesus.

That the light of God's coming may dawn
on all who live in darkness and in the shadow of death,
let us pray to the Lord:
Come in your might, Lord Jesus.

That with all the saints in light,
we may shine forth as lights of the world,
let us pray to the Lord:
Come in your might, Lord Jesus.

So we commend ourselves and all for whom we pray
to the mercy and protection of our heavenly Father:

Merciful Lord,
you have taught us through your Son
that love is the fulfilling of the law.
Grant that we may love you with our whole heart
and our neighbors as ourselves; 
through Jesus Christ our Lord. Amen.

Almighty God, 
who founded the Church as the Body of Christ,
that as your Son Jesus of Nazareth
used the body of flesh and blood
to live the life which interprets to us your very being,
so the Church exists on earth to do the same.
We thank you for the witness of your servant William Temple
who called the Church to return to its true purpose,
the Word of God going forth to conquer
in Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit
one God, now and for ever. Amen.       
Uniting our prayers with the whole company of heaven,
let us pray as our Savior has taught us.

- The Lord's Prayer

May Christ, who has opened the kingdom of heaven,
bring us to reign with him in glory. 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 based on Ephesians 2:19.

The closing sentence is from _Common Worship: Daily Prayer_,
copyright (c) The Archbishops' Council, 2004
The second collect is by Stephen Benner and is based on a passage from the
writings of William Temple.

Temple's admirers have called him "a philosopher, theologian, social teacher,
educational reformer, and the leader of the ecumenical movement of his
generation," "the most significant Anglican churchman of the twentieth
century," "the most renowned Primate in the Church of England since the
English Reformation," "Anglican's most creative and comprehensive
contribution to the theological enterprise of the West." One of his biographers
lists him (along with Richard Hooker, Joseph Butler, and Frederick Denison
Maurice) as one of the Four Great Doctors of the Anglican Communion.

William Temple, 98th Archbishop of Canterbury, was born in 1881, the second
son of Frederick Temple. At the age of two, he had the first attack of the gout
that would be with him throughout life and eventually kill him. His eyesight
was bad, and a cataract, present from infancy, left him completely blind in the
right eye when he was 40. However, he was an avid reader, with a
near-photographic memory, and once he had read a book, it was his. He was a
passionate lover of the music of Bach. In literature, his special enthusiasms
were poetry (Browning and Shelley), drama (the Greeks and Shakespeare), and
a few novels, especially The Brothers Karamazov. He believed that theological
ideas were often explored most effectively by writers who were not explicitly
writing theology.

He was at Oxford (Balliol) from 1900 to 1904, and was president of the
Oxford Union (the debating society of the University). Here he developed a
remarkable ability to sum up an issue, expressing the pros and cons so clearly
and fairly that the original opponents often ended up agreeing with each other.
This ability served him in good stead later when he moderated conferences on
theological and social issues. However, it was not just a useful talent for
settling disputes. It was, or developed into, an important part of his
philosophy, a belief in Dialectic, derived from Hegel and from Plato. He
thought that beliefs and ideas reach their full maturity through their response to
opposing ideas.

In 1906, he applied for ordination, but the Bishop of Oxford would not ordain
him because he admitted that his belief in the Virgin Birth and the Bodily
Resurrection of Jesus was shaky. However, Davidson, the Archbishop of
Canterbury, after a careful examination, decided that Temple's thought was
developing in a direction that would inevitably bring him into an orthodox
position, and decided to take a chance on ordaining him (deacon 1909, priest
1910). He may be said to have won his bet, in that by 1913 Temple had indeed
committed himself fully to the orthodox position, and could write: "I believe in
the Virgin Birth...it wonderfully holds before the imagination the truth of Our
Lord's Deity and so I am glad that it is in the Creed. Similarly I believe in our
Lord's Bodily Resurrection."

In 1908 he became president of the Workers' Educational Association
(founded by Frederick Denison Maurice), and in 1918 joined the British
Labour Party, and worked actively for the implementing of its platform. He
also became vigorously involved in movements for Christian co-operation and
unity, in missions, in the British Council of Churches, in the World Council of
Churches, in the Church of South India (a merger of Anglican,
Congregationalist, Methodist, and Presbyterian churches into a single church,
with provisions for safeguarding what each group thought essential).

In 1916 he married Frances Anson, and the night before the wedding he stayed
up late to finish writing his first major theological treatise, Mens Creatrix (the
Creative Mind). Eight years later he published a companion volume, expanding
and clarifying the ideas of the first, called Christus Veritas (Christ the Truth).
In 1921 he was made Bishop of Manchester, a heavily industrial city. In 1926
Britain experienced what was known as the General Strike, in which most
workmen in all trades and industries went on strike, not against their particular
employers, but against the social and economic policies of the country as a
whole. In Manchester this meant primarily a coal stoppage. Temple worked
extensively to mediate between the parties, and helped to bring about a
settlement that both sides regarded as basically fair. He excelled, it would
seem, not as a scholar, but as a moderator, and above all as a teacher and

Temple became Archbishop of Canterbury in 1942, when a German invasion
seemed likely. He worked for the relief of Jewish refugees from Naziism, and
publicly supported a negotiated peace, as opposed to the unconditional
surrender that the Allied leaders were demanding.

His gout worsened. His last public appearance was at a clergy retreat (a time
spent in a secluded place, with silence, prayer, meditation, reading, and
listening to sermons), where he was taken by ambulance and spoke standing on
his one good foot. He died on 26 October 1944. A number of his writings are
still in print. [James Kiefer]

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