OREMUS: 8 March 2007

Steve Benner steve.benner at oremus.org
Wed Mar 7 21:36:24 GMT 2007


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OREMUS for Thursday, March 8, 2007 
Edward King, Bishop of Lincoln, 1910

O God, make speed to save us;
O Lord, make haste to help us.

Blessed are you, God of compassion and mercy:
you accepted the sacrifice of your Son,
who have himself up for the sake of all.
You train us by his teaching
and school us in his obedience,
that as we walk his way of sacrifice,
we may come to share in your glory.
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. 

http://www.oremus.org/lentocan.html

Psalm 86

Bow down your ear, O Lord, and answer me,*
 for I am poor and in misery.
Keep watch over my life, for I am faithful;*
 save your servant who trusts in you.
Be merciful to me, O Lord, for you are my God;*
 I call upon you all the day long.
Gladden the soul of your servant,*
 for to you, O Lord, I lift up my soul.
For you, O Lord, are good and forgiving,*
 and great is your love towards all who call upon you.
Give ear, O Lord, to my prayer,*
 and attend to the voice of my supplications.
In the time of my trouble I will call upon you,*
 for you will answer me.
Among the gods there is none like you, O Lord,*
 nor anything like your works.
All nations you have made
   will come and worship you, O Lord,*
 and glorify your name.
For you are great; you do wondrous things;*
 and you alone are God.
Teach me your way, O Lord,
   and I will walk in your truth;*
 knit my heart to you that I may fear your name.
I will thank you, O Lord my God, with all my heart,*
 and glorify your name for evermore.
For great is your love towards me;*
 you have delivered me from the nethermost Pit.
The arrogant rise up against me, O God,
   and a violent band seeks my life;*
 they have not set you before their eyes.
But you, O Lord, are gracious and full of compassion,*
 slow to anger and full of kindness and truth.
Turn to me and have mercy upon me;*
 give your strength to your servant;
   and save the child of your handmaid.
Show me a sign of your favour,
   so that those who hate me may see it and be ashamed;*
 because you, O Lord, have helped me and comforted me.

A Song of Jonah (Jonah 2:2-7,9)

I called to you, O God, out of my distress
and you answered me;
out of the belly of Sheol I cried,
and you heard my voice.

You cast me into the deep,
into the heart of the seas,
and the flood surrounded me,
all your waves and billows passed over me.

Then I said, I am driven away from your sight;
how shall I ever look again upon your holy temple?

The waters closed in over me,
the deep was round about me;
weeds were wrapped around my head
at the roots of the mountains.

I went down to the land whose bars closed upon me for ever,
yet you brought up my life from the depths, O God.

As my life was ebbing away, I remembered you, O God,
and my prayer came to you, into your holy temple.

With the voice of thanksgiving, I will sacrifice to you;
what I have vowed I will pay,
deliverance belongs to the Lord!

Psalm 148

Praise the Lord from the heavens;*
 praise him in the heights.
Praise him, all you angels of his;*
 praise him, all his host.
Praise him, sun and moon;*
 praise him, all you shining stars.
Praise him, heaven of heavens,*
 and you waters above the heavens.
Let them praise the name of the Lord;*
 for he commanded and they were created.
He made them stand fast for ever and ever;*
 he gave them a law which shall not pass away.
Praise the Lord from the earth,*
 you sea-monsters and all deeps;
Fire and hail, snow and fog,*
 tempestuous wind, doing his will;
Mountains and all hills,*
 fruit trees and all cedars;
Wild beasts and all cattle,*
 creeping things and winged birds;
Kings of the earth and all peoples,*
 princes and all rulers of the world;
Young men and maidens,*
 old and young together.
Let them praise the name of the Lord,*
 for his name only is exalted,
   his splendour is over earth and heaven.
He has raised up strength for his people
   and praise for all his loyal servants,*
 the children of Israel, a people who are near him.

FIRST READING [Daniel 3:19-30]:

Then Nebuchadnezzar was so filled with rage against
Shadrach, Meshach, and Abednego that his face was
distorted. He ordered the furnace to be heated up seven
times more than was customary, and ordered some of the
strongest guards in his army to bind Shadrach, Meshach,
and Abednego and to throw them into the furnace of
blazing fire. So the men were bound, still wearing their
tunics, their trousers, their hats, and their other
garments, and they were thrown into the furnace of
blazing fire. Because the king's command was urgent and
the furnace was so overheated, the raging flames killed
the men who lifted Shadrach, Meshach, and Abednego. But
the three men, Shadrach, Meshach, and Abednego, fell
down, bound, into the furnace of blazing fire.
Then King Nebuchadnezzar was astonished and rose up
quickly. He said to his counsellors, 'Was it not three
men that we threw bound into the fire?' They answered the
king, 'True, O king.' He replied, 'But I see four men
unbound, walking in the middle of the fire, and they are
not hurt; and the fourth has the appearance of a god.'
Nebuchadnezzar then approached the door of the furnace of
blazing fire and said, 'Shadrach, Meshach, and Abednego,
servants of the Most High God, come out! Come here!' So
Shadrach, Meshach, and Abednego came out from the fire.
And the satraps, the prefects, the governors, and the
king's counsellors gathered together and saw that the
fire had not had any power over the bodies of those men;
the hair of their heads was not singed, their tunics were
not harmed, and not even the smell of fire came from
them. Nebuchadnezzar said, 'Blessed be the God of
Shadrach, Meshach, and Abednego, who has sent his angel
and delivered his servants who trusted in him. They
disobeyed the king's command and yielded up their bodies
rather than serve and worship any god except their own
God. Therefore I make a decree: Any people, nation, or
language that utters blasphemy against the God of
Shadrach, Meshach, and Abednego shall be torn limb from
limb, and their houses laid in ruins; for there is no
other god who is able to deliver in this way.' Then the
king promoted Shadrach, Meshach, and Abednego in the
province of Babylon. 

HYMN 
Words: Latin, before the twelfth century; trans. Thomas Alexander Lacey, 1906
Tune: Das neugeborne Kindelein 
<a
href="http://www.oremus.org/hymnal/n/n108.html">http://www.oremus.org/hymnal/n
/n108.html
Hit "Back" in your browser to return to Oremus.

Now is the healing time decreed
for sins of heart, of word or deed,
when we in humble fear record
the wrong that we have done the Lord;

who, alway merciful and good,
has borne so long our wayward mood,
nor cut us off unsparingly
in our so great iniquity.

Therefore with fasting and with prayer,
our secret sorrow we declare;
with all good striving seek his face,
and lowly-hearted plead for grace.

Cleanse us, O Lord, from every stain,
help us the meed of praise to gain,
till with the angels linked in love
joyful we tread thy courts above.

Father and Son and Spirit blest,
to thee be every prayer addressed,
who art in threefold Name adored,
from age to age, the only Lord.

SECOND READING [Revelation 2:8-11]:

'And to the angel of the church in Smyrna write: These are the words of the first and
the last, who was dead and came to life:
'I know your affliction and your poverty, even though you are rich. I know the slander
on the part of those who say that they are Jews and are not, but are a synagogue of
Satan. Do not fear what you are about to suffer. Beware, the devil is about to throw
some of you into prison so that you may be tested, and for ten days you will have
affliction. Be faithful until death, and I will give you the crown of life. Let anyone who
has an ear listen to what the Spirit is saying to the churches. Whoever conquers will
not be harmed by the second death. 

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

Prayer:
Lord, open a path for your Word
To declare the mystery of Christ.

Turn now, O God of hosts;
Behold and tend the vine you have planted.

May your people rejoice and sing,
And your ministers be clothed with salvation.

May they stand and feed your flock
In the strength of your name.

Keep from trouble all those who trust in you
And forget not the poor for ever.

Have mercy, O Lord, upon us,
As we have put our hope in you.

O Lord, strong and mighty, 
Lord of hosts and King of glory: 
Cleanse our hearts from sin, keep our hands pure, 
and turn our minds from what is passing away; 
so that at the last we may stand in your holy place 
and receive your blessing; 
through Jesus Christ our Lord, 
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

Help us, O God, to be obedient to your call
to love all your children,
to do justice and show mercy,
and to live in peace with your whole creation;
through Jesus Christ our Lord. Amen.

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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 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 adapts phrases from _Opening
Prayers: Collects in Contemporary Language_. Canterbury Press,
Norwich, 1999.

The closing sentence is from _New Patterns for Worship_,
copyright (c) The Archbishops' Council, 2002.

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
each other);
   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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