OREMUS: 27 July 2007

Steve Benner oremus at insight.rr.com
Fri Jul 27 10:59:20 GMT 2007

OREMUS for Friday, July 27, 2007
William Reed Huntington, Priest, 1909

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

Blessed are you, provident Father;
with the prayer your Son taught us always on our lips,
we ask, we seek, we knock at your door.
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 90
Lord, you have been our refuge*
  from one generation to another.
Before the mountains were brought forth,
    or the land and the earth were born,*
  from age to age you are God.
You turn us back to the dust and say,*
  ‘Go back, O child of earth.’
For a thousand years in your sight
    are like yesterday when it is past*
  and like a watch in the night.
You sweep us away like a dream;*
  we fade away suddenly like the grass.
In the morning it is green and flourishes;*
  in the evening it is dried up and withered.
For we consume away in your displeasure;*
  we are afraid because of your wrathful indignation.
Our iniquities you have set before you,*
  and our secret sins in the light of your countenance.
When you are angry, all our days are gone;*
  we bring our years to an end like a sigh.
The span of our life is seventy years,
    perhaps in strength even eighty;*
  yet the sum of them is but labour and sorrow,
    for they pass away quickly and we are gone.
Who regards the power of your wrath?*
  who rightly fears your indignation?
So teach us to number our days*
  that we may apply our hearts to wisdom.
Return, O Lord; how long will you tarry?*
  be gracious to your servants.
Satisfy us by your loving-kindness in the morning;*
  so shall we rejoice and be glad all the days of our life.
Make us glad by the measure of the days
    that you afflicted us*
  and the years in which we suffered adversity.
Show your servants your works*
  and your splendour to their children.
May the graciousness of the Lord our God be upon us;*
  prosper the work of our hands;
    prosper our handiwork.

The Song of Christ's Glory (Philippians 2:5-11)

Christ Jesus was in the form of God,
  but he did not cling to equality with God.

He emptied himself, taking the form of a servant,
  and was born in our human likeness.

Being found in human form he humbled himself,
  and became obedient unto death, even death on a cross.

Therefore God has highly exalted him,
  and bestowed on him the name above every name.

That at the name of Jesus, every knee should bow,
  in heaven and on earth and under the earth;

And every tongue confess that Jesus Christ is Lord,
  to the glory of God the Father.

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.

FIRST READING [Hosea 5:1-15]:

Hear this, O priests!
Give heed, O house of Israel!
Listen, O house of the king!
For the judgement pertains to you;
for you have been a snare at Mizpah,
and a net spread upon Tabor,
and a pit dug deep in Shittim;
but I will punish all of them.

I know Ephraim,
and Israel is not hidden from me;
for now, O Ephraim, you have played the whore;
Israel is defiled.
Their deeds do not permit them
to return to their God.
For the spirit of whoredom is within them,
and they do not know the Lord.

Israel's pride testifies against him;
Ephraim stumbles in his guilt;
Judah also stumbles with them.
With their flocks and herds they shall go
to seek the Lord,
but they will not find him;
he has withdrawn from them.
They have dealt faithlessly with the Lord;
for they have borne illegitimate children.
Now the new moon shall devour them along with their fields.

Blow the horn in Gibeah,
the trumpet in Ramah.
Sound the alarm at Beth-aven;
look behind you, Benjamin!
Ephraim shall become a desolation
on the day of punishment;
among the tribes of Israel
I declare what is sure.
The princes of Judah have become
like those who remove the landmark;
on them I will pour out
my wrath like water.
Ephraim is oppressed, crushed in judgement,
because he was determined to go after vanity.
Therefore I am like maggots to Ephraim,
and like rottenness to the house of Judah.
When Ephraim saw his sickness,
and Judah his wound,
then Ephraim went to Assyria,
and sent to the great king.
But he is not able to cure you
or heal your wound.
For I will be like a lion to Ephraim,
and like a young lion to the house of Judah.
I myself will tear and go away;
I will carry off, and no one shall rescue.
I will return again to my place
until they acknowledge their guilt and seek my face.
In their distress they will beg my favour.

Words: Godfrey Thring, 1870
Tune: St. Leonard

http://www.oremus.org/hymnal/t/t 615.html
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Thou to whom the sick and dying
ever came, nor came in vain,
still with healing word replying
to the wearied cry of pain,
hear us, Jesus, as we meet
suppliants at thy mercy-seat.

Still the weary, sick and dying
need a brother's, sister's care,
on thy higher help relying
may we now their burden share,
bringing all our offerings meet
suppliants at thy mercy-seat.

May each child of thine be willing,
willing both in hand and heart,
all the law of love fulfilling,
ever comfort to impart;
ever bringing offerings meet
suppliant to thy mercy-seat.

So may sickness, sin and sadness
to thy healing virtue yield,
till the sick and sad, in gladness,
rescued, ransomed, cleans d, healed,
one in thee together meet,
pardoned at thy judgment-seat.

SECOND READING [Acts 2:22-36]:

'You that are Israelites, listen to what I have to say: Jesus of Nazareth, 
a man attested to you by God with deeds of power, wonders, and signs that 
God did through him among you, as you yourselves know this man, handed over 
to you according to the definite plan and foreknowledge of God, you 
crucified and killed by the hands of those outside the law. But God raised 
him up, having freed him from death, because it was impossible for him to 
be held in its power. For David says concerning him,
"I saw the Lord always before me,
for he is at my right hand so that I will not be shaken;
therefore my heart was glad, and my tongue rejoiced;
moreover, my flesh will live in hope.
For you will not abandon my soul to Hades,
or let your Holy One experience corruption.
You have made known to me the ways of life;
you will make me full of gladness with your presence."

'Fellow Israelites, I may say to you confidently of our ancestor David that 
he both died and was buried, and his tomb is with us to this day. Since he 
was a prophet, he knew that God had sworn with an oath to him that he would 
put one of his descendants on his throne. Foreseeing this, David spoke of 
the resurrection of the Messiah, saying,
"He was not abandoned to Hades,
nor did his flesh experience corruption."
This Jesus God raised up, and of that all of us are witnesses. Being 
therefore exalted at the right hand of God, and having received from the 
Father the promise of the Holy Spirit, he has poured out this that you both 
see and hear. For David did not ascend into the heavens, but he himself says,
"The Lord said to my Lord,
'Sit at my right hand,
until I make your enemies your footstool.' "
Therefore let the entire house of Israel know with certainty that God has 
made him both Lord and Messiah, this Jesus whom you crucified.'

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

Eternal God, we praise you for your mighty love given in Christ’s sacrifice 
on the cross, and the new life we have received by his resurrection. 
Especially we thank you for

     the presence of Christ in our weakness and suffering...
     (We thank you, Lord.)
     the ministry of Word and Sacrament...
     all who work to help and heal...
     sacrifices made to our benefit...
     opportunities for our generous giving...

God of grace, let our concern for others reflect Christ’s self-giving love, 
not only in our prayers, but also in our practice. Especially we pray for

     those subjected to tyranny and oppression...
     (Lord, hear our prayer.)
     wounded and injured people...
     those who face death...
     those who may be our enemies...
     the church in Latin America...

Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
Mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ our Lord. Amen.

O Lord our God,
we thank you for instilling in the heart
of your servant William Reed Huntington
a fervent love for your Church
and its mission in the world;
and we pray that, with unflagging faith in your promises,
we may make known to all people
your blessed gift of eternal life;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.

Gathering our prayers and praises into one,
let us pray as our Savior has taught us.

- The Lord's Prayer

Out of your never-failing abundance,
satisfy the hungers of body and soul
and lead all peoples of the earth
to the feast of the world to come. Amen.

The psalms and the invitation to the Lord's Prayer are from Celebrating 
Common Prayer (Mowbray), © The Society of Saint Francis 1992, which is used 
with permission.

The canticle is from Common Worship: Daily Prayer, Preliminary Edition, 
copyright © The Archbishops' Council, 2002.

The biblical passage is from The New Revised Standard Version (Anglicized 
Edition), copyright © 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 and the closing prayer use sentences 
from prayers in Opening Prayers: Collects in Contemporary Language. 
Canterbury Press, Norwich, 1999.

W R Huntington, although never a bishop, had more influence on the 
Episcopal Church than most bishops. He was born in Lowell, Massachusetts, 
in 1838, the son of a physician, studied at Harvard, and was ordained a 
priest in 1862. In each of the thirteen General Conventions (held every 
three years, in years that have a remainder of 2 when divided by 3) of the 
Episcopal Church that met between 1870 and his death, he was a member, and 
indeed the most prominent member, of the House of Deputies. In 1871 he 
moved for the restoration of the ancient Order of Deaconesses, which was 
finally officially authorized in 1889. His parish became a center for the 
training of deaconesses. Huntington's was the chief voice calling for a 
revision of the Book of Common Prayer (completed in 1892), and his the 
greatest single influence on the process of revision. The prayers he wrote 
for it include the following, used during Holy Week and on Fridays.

Almighty God, whose dear Son went not up to joy but first he Suffered pain, 
and entered not into glory before he was crucified: Mercifully grant that 
we, walking in the way of the cross, may find it none other than the way of 
life and peace; through the same thy Son Jesus Christ our Lord.

In his book The Church Idea (1870), Huntington undertook to discuss the 
basis of Christian unity, and he formulated the Chicago-Lambeth 
Quadrilateral, a statement adopted first by the House of Bishops of the 
Episcopal Church in 1886 and then, with slight modifications, by the 
Bishops of the world-wide Anglican Communion assembled at Lambeth in 1888. 
The statement set forth four principles which Anglicans regard as 
essential, and offer as a basis for discussion of union with other 
Christian bodies. [James Kiefer]

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