OREMUS: 12 October 2007

Steve Benner oremus at insight.rr.com
Fri Oct 12 19:21:35 GMT 2007

OREMUS for Friday, October 12, 2007
Wilfrid of Ripon, Bishop, Missionary, 709

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

Blessed are you, O God,
our life, our health, our salvation.
You look with mercy on your people;
you stip up in us a saving faith,
that believing, we may be healed,
and being healed, we may worthily give you thanks.
For these and all your mercies, we praise you:
Father, Son, and Holy Spirit:

An opening canticle may be sung.

Psalm 22
My God, my God, why have you forsaken me?*
  and are so far from my cry
    and from the words of my distress?
O my God, I cry in the daytime,
    but you do not answer;*
  by night as well, but I find no rest.
Yet you are the Holy One,*
  enthroned upon the praises of Israel.
Our forebears put their trust in you;*
  they trusted and you delivered them.
They cried out to you and were delivered;*
  they trusted in you and were not put to shame.
But as for me, I am a worm and no man,*
  scorned by all and despised by the people.
All who see me laugh me to scorn;*
  they curl their lips and wag their heads, saying,
‘He trusted in the Lord; let him deliver him;*
  let him rescue him, if he delights in him.’
Yet you are he who took me out of the womb,*
  and kept me safe upon my mother’s breast.
I have been entrusted to you ever since I was born;*
  you were my God
    when I was still in my mother’s womb.
Be not far from me, for trouble is near,*
  and there is none to help.
Many young bulls encircle me;*
  strong bulls of Bashan surround me.
They open wide their jaws at me,*
  like a ravening and a roaring lion.
I am poured out like water;
    all my bones are out of joint;*
  my heart within my breast is melting wax.
My mouth is dried out like a pot-sherd;
    my tongue sticks to the roof of my mouth;*
  and you have laid me in the dust of the grave.
Packs of dogs close me in,
    and gangs of evildoers circle around me;*
  they pierce my hands and my feet;
    I can count all my bones.
They stare and gloat over me;*
  they divide my garments among them;
    they cast lots for my clothing.
Be not far away, O Lord;*
  you are my strength; hasten to help me.
Save me from the sword,*
  my life from the power of the dog.
Save me from the lion’s mouth,*
  my wretched body from the horns of wild bulls.
I will declare your name to my people;*
  in the midst of the congregation I will praise you.
Praise the Lord, you that fear him;*
  stand in awe of him, O offspring of Israel;
    all you of Jacob’s line, give glory.
For he does not despise nor abhor
    the poor in their poverty;
    neither does he hide his face from them;*
  but when they cry to him he hears them.
My praise is of him in the great assembly;*
  I will perform my vows
    in the presence of those who worship him.
The poor shall eat and be satisfied,
    and those who seek the Lord shall praise him:*
  ‘May your heart live for ever!’
All the ends of the earth
    shall remember and turn to the Lord,*
  and all the families of the nations
    shall bow before him.
For kingship belongs to the Lord;*
  he rules over the nations.
To him alone all who sleep in the earth
    bow down in worship;*
  all who go down to the dust fall before him.
My soul shall live for him;
    my descendants shall serve him;*
  they shall be known as the Lord’s for ever.
They shall come and make known to a people yet unborn*
  the saving deeds that he has done.

A Song of Solomon (cf. Song of Songs 8:6-7)

Set me as a seal upon your heart,
as a seal upon your arm;

For love is strong as death, passion fierce as the grave;
its flashes are flashes of fire, a raging flame.

Many waters cannot quench love,
neither can the floods drown it.

If all the wealth of our house were offered for love,
it would be utterly scorned.

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 [Joel 1:13-15; 2:1-2]:

Put on sackcloth and lament, you priests;
wail, you ministers of the altar.
Come, pass the night in sackcloth,
you ministers of my God!
Grain-offering and drink-offering
are withheld from the house of your God.

Sanctify a fast,
call a solemn assembly.
Gather the elders
and all the inhabitants of the land
to the house of the Lord your God,
and cry out to the Lord.

Alas for the day!
For the day of the Lord is near,
and as destruction from the Almighty it comes.

Blow the trumpet in Zion;
sound the alarm on my holy mountain!
Let all the inhabitants of the land tremble,
for the day of the Lord is coming, it is near
a day of darkness and gloom,
a day of clouds and thick darkness!
Like blackness spread upon the mountains
a great and powerful army comes;
their like has never been from of old,
nor will be again after them
in ages to come.

Words: Sheffield Psalms and Hymns), 1802, William Bengo Collyer, 1802, 1812 
and Thomas Cotterill, 1819
Tune: Nun freut euch

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Great God, what do I see and hear?
The end of things created!
The Judge of all men doth appear,
on clouds of glory seated.
The trumpet sounds, the graves restore,
the dead which they contained before!
Prepare, my soul, to meet him.

The dead in Christ shall first arise
at that last trumpet's sounding.
caught up to meet him in the skies,
with joy their Lord surrounding.
No gloomy fears their souls dismay,
his presence sheds eternal day
on those prepared to meet him.

The ungodly, filled with guilty fears,
behold his wrath prevailing.
In woe they rise, but all their tears
and sighs are unavailing.
The day of grace is past and gone;
trembling they stand before his throne,
all unprepared to meet him.

Great God, to thee my spirit clings,
thy boundless love declaring.
One wondrous sight my comfort brings,
the Judge my nature wearing.
Beneath his cross I view the day
when heaven and earth shall pass away,
and thus prepare to meet him.

SECOND READING [Luke 11:14-26]:

Now Jesus was casting out a demon that was mute; when the demon had gone 
out, the one who had been mute spoke, and the crowds were amazed. But some 
of them said, 'He casts out demons by Beelzebul, the ruler of the demons.' 
Others, to test him, kept demanding from him a sign from heaven. But he 
knew what they were thinking and said to them, 'Every kingdom divided 
against itself becomes a desert, and house falls on house. If Satan also is 
divided against himself, how will his kingdom stand? for you say that I 
cast out the demons by Beelzebul. Now if I cast out the demons by 
Beelzebul, by whom do your exorcists cast them out? Therefore they will be 
your judges. But if it is by the finger of God that I cast out the demons, 
then the kingdom of God has come to you. When a strong man, fully armed, 
guards his castle, his property is safe. But when one stronger than he 
attacks him and overpowers him, he takes away his armour in which he 
trusted and divides his plunder. Whoever is not with me is against me, and 
whoever does not gather with me scatters.

'When the unclean spirit has gone out of a person, it wanders through 
waterless regions looking for a resting-place, but not finding any, it 
says, "I will return to my house from which I came." When it comes, it 
finds it swept and put in order. Then it goes and brings seven other 
spirits more evil than itself, and they enter and live there; and the last 
state of that person is worse than the first.'

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

Blessed are you, eternal God,
to be praised and glorified for ever.

Hear us as we pray for your holy catholic Church:
make us all one, that the world may believe.

Grant that every member of the Church may truly and humbly serve you:
that the life of Christ may be revealed in us.

Strengthen all who minister in Christ's name:
give them courage to proclaim your Gospel.

Inspire and lead those who hold authority in the nations of the world:
guide them in the ways of justice and peace.

Make us alive to the needs of our community:
help us to share each other's joys and burdens.

Look with kindness on our homes and families:
grant that your love may grow in our hearts.

Deepen our compassion for all who suffer from sickness, grief or trouble:
in your presence may they find their strength.

We remember those who have died:
Father, into your hands we commend them.

We praise you for all your saints who have entered your eternal glory:
bring us all to share in your heavenly kingdom.

Merciful God,
your Son came to free us from sin,
overcoming death and rising in triumph:
may we, who are redeemed by his blood
be made ready to meet you face to face;
this we ask for Jesus' sake. Amen.

Almighty God,
who called our forebears to the light of the gospel
by the preaching of your servant Wilfrid:
help us, who keep his life and labour in remembrance,
to glorify your name by following the example
of his zeal and perseverance;
through 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.

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

- The Lord's Prayer

Give us your saving grace until that day when you welcome us
to the heavenly banquet beyond compare. 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 phrases from 
a prayer in Opening Prayers: Collects in Contemporary Language. Canterbury 
Press, Norwich, 1999.

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 © The Archbishops' Council, 2000.

Wilfred was born around 634 in Northumbria, and was educated for a while at 
the island monastery of Lindisfarne, after which he went south to London, 
where he became an enthusiastic supporter of Roman liturgical customs, as 
contrasted with the traditional Celtic customs that were prevalent in the 
North and in other areas that had been evangelised by Celtic rather than 
Roman missionaries. The two questions that were nominally in dispute were 
(1) the method of calculating the date of Easter, and (2) the method of 
tonsuring a monk (i.e. which areas of the head ought to be shaved). As 
often happens, these were probably stand-ins for other questions less 
easily articulated. In about 654, Wilfred left England for Rome (stopping 
for a year in Lyons, France) and then returned (stopping for three years in 
Lyons), arriving in England in about 660. He was made abbot of Ripon in 
Northumbria, and imposed the Roman rules there. In 664 a conference was 
held (the Synod of Whitby) to settle the usages controversy, and the Roman 
party triumphed, thanks in large part to the leadership of Wilfrid. He was 
appointed Bishop of York by Alcfrid, sub-king of Deira (a division of 
Northumbria), but was unwilling to be consecrated by bishops of the Celtic 
tradition, and so went over to France to be consecrated, and was gone for 
two years. On his return, he found that King Oswy of Northumbria had 
appointed Chad (see 2 March 672) as bishop of York. Wilfrid returned 
quietly to Ripon. But in 669 the new Archbishop of Canterbury, Theodore 
(see 19 September 690), declared that Wilfrid was rightful bishop of York. 
Chad quietly withrew, and Wilfrid was installed at York. For the next few 
years, Wilfrid enjoyed peace and prosperity, stood high in the favor of 
King Efrith of Northumbria, and was undisputed bishop of a diocese that 
included the entire kingdom of Northumbria, with his cathedral at York. But 
there was trouble ahead. The queen wanted to leave her husband and become a 
nun, and Wilfrid encouraged her in this. After she had left (in 672), the 
king was not as cordial to Wilfrid as he had been, and in 678, Archbishop 
Theodore, acting in close concert with the king, divided the Diocese of 
York into four smaller dioceses, and appointed new bishops for three of 
them, leaving Wilfrid with the fourth, which did not include the city of 
York. Wilfrid decided to appeal to the pope. On his way to Rome, he spent a 
year preaching in Frisia, and so was the beginning of the movement by 
Christian Anglo-Saxons in Britain to convert their relatives on the 
Continent. The pope eventually sided with Wilfrid, but the ruling was not 
accepted in England, and Wilfrid was banished from Northumbria. He went to 
Sussex, the last center of Anglo-Saxon paganism in England, and preached 
there. When he arrived, there had been no rain for many months, the crops 
were ruined, and the people were starving. Wilfrid showed them how to 
construct fishnets for ocean fishing, and so saved the lives of many. They 
listened to his preaching with favorable presuppositions, and soon a large 
number of them were ready for baptism. On the day that he baptized them, it 
rained. He remained in Sussex for five years, preaching with great success.

Eventually he was reconciled with Archbishop Theodore, and returned to 
Northumbria, where he was again given a bishopric. He served there a bishop 
for five peaceful years, but then a royal council found him unfit; he was 
deposed again, appealed to Rome again, and ended up bishop of the small 
diocese of Hexham, with jurisdiction over the various monasteries that he 
had founded. In his will, he bequeathed his money to four causes: (1) to 
various Roman congregations; (2) to the poor; (3) to the clergy who had 
followed him into exile; and (4) to the abbots of the various monasteries 
under his jurisdiction, "so that they could purchase the friendship of 
kings and bishops." He died 12 October 709. [James Kiefer]

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