The Twelth Sunday after Pentecost

August 7, 201610:00 a.m.

The Holy Eucharist • Rite II

Christ Church Cathedral The Diocese of Southern Ohio

The Reverend Canon Ron Rhodes Celebrant

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Organ VoluntaryHuit pièces modales Jean Langlais (1907-1991)

No. 8. Mode de sol

¶ The People stand

Hymn at the Entrance 637How firm a foundation, ye saints of the Lord

The Acclamation & Collect for PurityBlessed be God: X Father, Son, and Holy SpiritAnd blessed be his Kingdom, now and forever. Amen.

Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. Amen.

The service begins with a pro-cession. This tradition dates back to the early church (pre-325 ce), when liturgical books and sacred vessels were kept in special storage rooms for safe keeping. The procession was necessary to bring these objects into the church when needed.

The cross serves as a visible re-minder of Christ’s sacrifice for us and, as such, has become tradition to bow in reverence as it passes.

Another enduring practice is that of reverencing the Altar with a bow or a kiss. The Altar is a symbol of Christ at the heart of the assembly, and, like the cross, has assumed this gesture of respect.

The word “collect” comes from the late Latin collecta, which means “assembly.” Regard-ing the liturgy, it may refer to a prayer spoken on behalf of all those collected.

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The Salutation & Collect of the DayThe Lord be with you. And also with you. Let us pray. Grant to us, Lord, we pray, the spirit to think and do always those things that are right, that we, who cannot exist without you, may by you be enabled to live according to your will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

A different collect is ap-pointed for each Sunday and Feast Day of the liturgi-cal year. This prayer reflects the liturgical season and often “collects” the major themes of the scripture les-sons appointed for the day.

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¶ The People sit

The Lessons

A Reading from the Book of the Prophet Isaiah.

The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

Hear the word of the Lord, you rulers of Sodom! Listen to the teach-ing of our God, you people of Gomorrah! What to me is the multi-tude of your sacrifices? says the Lord; I have had enough of burnt of-ferings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. When you come to appear before me, who asked this from your hand? Trample my courts no more;bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation—I cannot endure solemn assemblies with iniquity. Your new moons and your appoint-ed festivals my soul hates; they have become a burden to me, I am weary of bearing them. When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. Wash yourselves; make your-selves clean; remove the evil of your doings from before my eyes;cease to do evil, learn to do good; seek justice, rescue the oppressed,defend the orphan, plead for the widow. Come now, let us argue it out, says the Lord: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool.If you are willing and obedient, you shall eat the good of the land;but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken.

Isaiah 1:1, 10-20 NRSV The Word of the Lord.Thanks be to God.

The first reading is generally taken from the Old Testa-ment. The word “testament” comes from the Latin trans-lation of the Hebrew berith, meaning “covenant.”

Isaiah, son of Amoz, one of the Major Prophets, lived in Jerusalem, the capital of the Kingdom of Judah, between the late eighth century and early seventh century BCE.

The Book of Isaiah is com-posed of two distinct parts that combine the prophecies of two separate prophets:Isaiah, son of Amoz, the Prophet from Jerusalem (Chapters 1-39), and an anonymous prophet, named by researchers as the “Sec-ond Isaiah,” whose prophe-cies were added to those of his predecessor’s.

Central to Isaiah’s teachings is the profound conviction that all of the evil in our world derives from humankind’s misconception of its relation-ship with God. According to Isaiah, the world will be made right at the end of days when humanity realizes its insignifi-cance before God.

Among the subjects of Isa-iah’s prophecies are his criticism of society, notably against the corrupt elites; his condemnation of idolatry, which he viewed as an ex-pression of man’s arrogance; and his visions of the end of days, describing a world of peace and justice.

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The Gradual¶ The choir sings the following refrain, then all repeat

The Lord, the God of gods, has spoken; he has called the earth from the rising of the sun to its setting. Out of Zion, perfect in its beauty, God reveals himself in glory. Our God will come and will not keep silence; before him there is a consuming flame, and round about him a raging storm. He calls the heavens and the earth from above to wit-ness the judgment of his people.To those who keep in my way will I show them the salvation of God.

“Gather before me my loyal followers, those who have made a cove-nant with me and sealed it with sacrifice.” Let the heavens declare the rightness of his cause; for God himself is judge. Hear, O my people, and I will speak: “O Israel, I will bear witness against you; for I am God, your God. I do not accuse you because of your sacrifices; your offerings are always before me. Consider this well, you who forget God, lest I rend you and there be none to deliver you. Whoever offers me the sacrifice of thanksgiving honors me; but to those who keep in my way will I show the salvation of God.” To those who keep in my way will I show them the salvation of God.

Psalm 50:1-8, 23-24

The Gradual falls between the Old Testament reading and the Epistle. The term comes from the Latin gradus, mean-ing “step,” on which cantors stood. The gradual serves as a meditation or response to the reading.

The Second Reading comes from the New Testament, usually an Epistle (from the Greek epistolē, meaning “letter”), which provides an insight into the beliefs and controversies of early Chris-tianity.

A Reading from the Letter of Paul to the Hebrews.

Now faith is the assurance of things hoped for, the conviction of things not seen. Indeed, by faith our ancestors received approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible. By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he looked

To those who keep in my way will I show the sal - va-tion of God.

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Historically, psalm verses were sung or recited without antiphon before the read-ing of the Gospel. This was known as a tract. From the ninth century into the elev-enth, these verses were elaborated, so that one sylla-ble would get one note, thus making them easier to chant. These amplified texts were known as sequences.

forward to the city that has foundations, whose architect and builder is God. By faith he received power of procreation, even though he was too old—and Sarah herself was barren—because he considered him faithful who had promised. Therefore from one person, and this one as good as dead, descendants were born, “as many as the stars of heaven and as the innumerable grains of sand by the seashore.” All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, for people who speak in this way make it clear that they are seeking a homeland. If they had been thinking of the land that they had left behind, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.

Hebrews 11:1-3, 8-16 NRSVThe Word of the Lord.Thanks be to God.

¶ The People stand

Hymn at the Sequence 605What does the Lord require

The Holy X Gospel of our Lord Jesus Christ according to Luke. Glory to you, Lord Christ.

Jesus said to his disciples, “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your posses-sions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. “Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves. “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be

As the Gospel is announced, the People may make a sign of the cross with the thumb on the forehead, mouth, and heart, a physical reminder that the Gospel should be held in the mind, spoken on the lips, and believed in the heart.

A deacon (or, in the absence of a deacon, a priest) will read a scripture passage from one of the four gospels (Matthew, Mark, Luke, or John), the ac-counts of Jesus’ life, ministry, death, and resurrection.

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The word Sermon comes from a Middle English word which was derived from the Latin sermō, meaning “dis-course”, or “conversation”. This provides an opportunity for the priest or speaker to reflect on one or more of the readings of the day.

The Nicene Creed was first issued by the Council of Nica-ea in 325 ce, but in the form used today it is frequently thought to have been refined at the Council of Constantino-ple in 381 ce.

broken into. You also must be ready, for the Son of Man is coming at an unexpected hour.”

Luke 12:32-40 NRSVThe Gospel of the Lord.Praise to you, Lord Christ.

The Sermon The Reverend Canon Manoj M. Zacharia

¶ The People stand

The Nicene CreedWe believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salvation he came down from heaven:

by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man.

For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowl-edge one baptism for the forgiveness of sins. We look for the X resurrection of the dead, and the life of the world to come. Amen.

“by the power...”At these words, a solemn bow may be made. This phrase is called “the divine condescen-sion,” which refers to the willingness of God to humble Godself for the sake of hu-manity. In awe of such divine humility, the assembly hum-bles itself and makes a ges-ture of gratitude.

The Prayers of the People¶ The deacon may bid the Prayers. The Intercessor offers prayers for the Church,

the ministries in our diocese, and for those in the Cathedral Cycle of Prayer.

May the word of Christ dwell richly in our hearts, and knit us togeth-er in the bond of your love.Hear us, good Lord.

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Historians know that the prayers of the people fol-lowed the readings and ser-mon at least as early as the second century. As it was in the fourth century, the prayers now take the form of a litany, in which the interces-sor offers a specific request, to which the people respond in accordance with the form used. At this time of interces-sion, the needs of the con-gregation, the Church, and the world are brought before God.

It is easy to forget that thePrayers of the People are not so much about the assem-bled people or their person-al concerns, but are prayers by the assembled people for the entire created order. Just like Christ the High Priest pe-titioning God on behalf of all humanity, this is one of the myriad ways Christians live into their baptized priest-hood.

We pray for the leaders of all nations, and for those in authority un-der them. Give them the gift of your wisdom, and a right discernment in all things. Hear us, good Lord.

We pray for the city of Cincinnati, for those who live, work and visit here, and for all who seek the common good. Speak your word of peace in our midst, and help us to serve one another as Christ has served us. Hear us, good Lord.

We pray for those who do not believe, and for those of hesitant belief. Open their ears to hear your voice, and open their hearts to receive you, the very Word of life. Hear us, good Lord.

We pray for those bowed down with grief, fear, or sickness… May Christ your living Word bring them comfort and healing. Hear us, good Lord.

We pray for all who have X died, especially... Receive them into your loving arms.Hear us, good Lord.

¶ The People are invited to add their own petitions, silently or aloud.

¶ The Celebrant adds a concluding collect. The People respond Amen.

Let us confess our sins against God and our neighbor.¶ The People stand or kneel

Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen.

¶ The Celebrant concludes with an X absolution or a suitable Collect. Amen.

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Anthem at the Preparation

My soul, there is a countryFar beyond the stars,Where stands a winged sentryAll skilful in the wars: There, above noise and danger,Sweet Peace sits crowned with smilesAnd One, born in a mangerCommands the beauteous files.

He is thy gracious friend,And, O my soul, awake!Did in pure love descendTo die here for thy sake.

If thou canst get but thither,There grows the flow’r of Peace,The Rose that cannot wither,Thy fortress, and thy ease.

Leave then thy foolish ranges,For none can thee secureBut One who never changes,Thy God, thy life, thy cure.

Text: Henry Vaughan (1621-1695)Music: C. Hubert H. Parry (1848-1918)

During the Preparation, thedeacon prepares the altar, while money and gifts are taken up. At the end of this preparation, the bread and wine, along with other gifts, are processed forward andpresented to the deacon or celebrant. Once the bread and wine are placed on the altar, a prayer is said over them.

The Peace

The peace of the Lord be always with you.And also with you.

¶ The People greet one another in the name of the Lord.

The practice in ancient Judea of greeting one anoth-er with a kiss on the cheek was widespread among Christians. Early church pa-triarchs referred to this holy kiss as a “sign of the peace.” Cyril of Jerusalem wrote, “This kiss blends souls one with another, and solicits for them entire forgiveness. Therefore this kiss is the sign that our souls are mingled together, and have banished all remembrance of wrongs.” Over the centuries, the kiss has evolved into a handshake or friendly embrace, but the sentiment still endures.

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¶ The People stand

Hymn at the Presentation

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The Holy Eucharist

The Lord be with you.And also with you.Lift up your hearts.We lift them to the Lord.Let us give thanks to the Lord our God.It is right to give him thanks and praise.

God of all power, Ruler of the Universe, you are worthy of glory and praise.Glory to you for ever and ever.

At your command all things came to be: the vast expanse of inter-stellar space, galaxies, suns, the planets in their courses, and this fragile earth, our island home.By your will they were created and have their being.

From the primal elements you brought forth the human race, and blessed us with memory, reason, and skill. You made us the rulers of creation. But we turned against you, and betrayed your trust; and we turned against one another.Have mercy, Lord, for we are sinners in your sight.

Again and again, you called us to return. Through prophets and sag-es you revealed your righteous Law. And in the fullness of time you sent your only Son, born of a woman, to fulfill your Law, to open for us the way of freedom and peace.By his blood, he reconciled us. By his wounds, we are healed.

And therefore we praise you, joining with the heavenly chorus, with prophets, apostles, and martyrs, and with all those in every gener-ation who have looked to you in hope, to proclaim with them your glory, in their unending hymn:

The Preface is the opening of the Eucharistic Prayer and in-cludes:• a Salutation,• the Sursum Corda, (Latin for “Lift up your hearts”)• and ends with the Sanctus and Benedictus.

Like many eastern prayers, Eucharistic Prayer C con-tains much congregational response. This prayer also has no provision for a proper preface, but describes a sal-vation history which covers many aspects treated in the proper prefaces of prayers A and B.

This recital of salvation histo-ry follows the Old Testament drama of God’s continuing effort to draw God’s people back to God’s self.

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X

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¶ The People remain standing

And so, Father, we who have been redeemed by him, and made a new people by water and the Spirit, now bring before you these gifts. Sanctify them by your Holy Spirit to be the Body and Blood of Jesus Christ our Lord.

The Oblation expresses the offering of ourselves and our gifts. The elements of Bread and Wine are identified as Christ’s self-oblation.

On the night he was betrayed he took bread, said the blessing, broke the bread, and gave it to his friends, and said, “Take, eat: This is my Body, which is given for you. Do this for the remembrance of me.” After supper, he took the cup of wine, gave thanks, and said, “Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me.”

The Words of Institution (or Institution Narrative) is an account of the last supper at which Jesus’ words of “insti-tution” connected the eucha-ristic bread and wine with his body and blood. This part of the narrative is referred to as the Anamnesis, a complex notion in which an event or person from the past is not just remembered but made present.

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The Memorial Acclamation,which is common in the eu-charistic liturgies of the east, may either anticipate or serve as a prayer of anamnesis.

Lord God of our Fathers; God of Abraham, Isaac, and Jacob; God and Father of our Lord Jesus Christ: Open our eyes to see your hand at work in the world about us. Deliver us from the presumption of coming to this Table for solace only, and not for strength; for pardon only, and not for renewal. Let the grace of this Holy Communion make us one body, X one spirit in Christ, that we may worthily serve the world in his name.Risen Lord, be known to us in the breaking of the Bread.

Accept these prayers and praises, Father, through Jesus Christ our great High Priest, to whom, with you and the Holy Spirit, your Church gives honor, glory, and worship, from generation to genera-tion. AMEN.

As our Savior Christ has taught us, we now pray,Our Father in heaven, hallowed be your Name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial, and deliver us from evil. For the kingdom, the power, and the glory are yours, now and for ever. Amen.

¶ The Celebrant breaks the consecrated Bread.

The Epiclesis, Greek for “calling down from on high,” is when the Celebrant in-vokes the Holy Spirit to come down and bless the bread, the wine, and the people. In prayer C, there is no epiclesis over the communicants, just the bread and wine. However, this long prayer following the Memorial Acclamation fulfills the function of the epiclesis by praying for unity, pardon, and mission.

The Lord’s Prayer is derived from Matthew 6:9–13 and Luke 11:2–4. The doxology (“For the kingdom…”) was not part of the prayer as taught by Jesus, but first appeared li-turgically in the Scottish Book of Common Prayer (1662).

Remembering now his work of redemption, and offering to you this sacrifice of thanksgiving,We celebrate his death and resurrection,as we await the day of his coming.

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¶ Facing the congregation, the Celebrant says an Invitation to Communion.

¶ All who are drawn to God’s table through the waters of baptism are welcome to receive Holy

Communion. When you come forward, the wafer will be placed in your palm. You may either

consume the host immediately and then drink from the chalice, or hold the host and lightly dip it

in the wine when it is offered. If you wish to receive a blessing instead of communion, cross your

arms over your chest, and the priest will bless you. Gluten-free wafers are available.

Music at the Communion

Keep your lamps trimmed and burning, the time is drawing nigh.Children, don’t get weary ’til your work is done.Christian, journey soon be over, the time is drawing nigh.Keep your lamps trimmed and burning, the time is drawing nigh.

Keep your lamps!Text & music: Traditional Spiritual, arr. André Thomas (b. 1939)

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Hymn 318Here, O my Lord, I see thee face to face

¶ Following Communion, the People stand

¶ When sending forth Lay Eucharistic Visitors

In the name of this congregation, I send you forth bearing these holy gifts, that those to whom you go may share with us in the communion of Christ’s body and blood. We who are many are one body, because we all share one bread, one cup. Amen.

The Postcommunion Prayer & BlessingAlmighty and everliving God, we thank you for feeding us with the spiritual food of the most precious Body and Blood of your Son our Savior Jesus Christ; and for assuring us in these holy mysteries that we are living members of the Body of your Son, and heirs of your eternal kingdom. And now, Father, send us out to do the work you have given us to do, to love and serve you as faithful witnesses of Christ our Lord. To him, to you, and to the Holy Spirit, be honor and glory, now and for ever. Amen.

¶ The Celebrant says a X blessing. Amen.

Hymn at the Closing 61“Sleepers, wake!” A voice astounds us

¶ The Deacon dismisses the People. Thanks be to God.

Organ VoluntarySuite Brève Jean Langlais

IV. Dialogue sur les Mixtures

¶ Following the service, refreshments will be served in the undercroft.

All are welcome.

The Liturgy of the Eucharistends with the Postcommu-nion Prayer and begins the concluding rites. A final bless-ing of a Trinitarian nature may be said.

The Dismissal concludes the service, bidding us to go out into the world to do the work of Jesus.

CopyrightsGlory to God. Music: Carl Haywood (b. 1949), from Mass for Grace, © 1992 Church Publishing Inc. Reprinted under OneLicense.net A-707575. • Holy God we praise thy Name. Text: Para. of Te Deum, Sts. 1-4, Ignaz Franz (1719-1790); tr. Clarence Walworth (1820-1900). Sts. 5-7, F. Bland Tucker (1895-1984). Music: Grosser Gott melody from Katholisches Gesangbuch, 1686; alt. Cantate, 1851; harm. Charles Winfred Douglas (1867-1944), after Conrad Kocher (1786-1872). © 1985 Church Publishing, Inc. Reprinted under OneLicense.net A-707575. • Holy, holy, holy. Music: Grayson Warren Brown (b. 1948), from A Mass for a Soulful People. 1979 North American Liturgy Resources. Reprinted under LicenSing Online License 621784. • Lamb of God. Music: Lena Mc-Lin, from Eucharist of the Soul. © 1972 Neil A. Kjos Music Co. Reprinted under OneLicense.net A-707575.

HospitalityDenis MurphyYvonne MurphySteve DavisFoy Knierim

Flower GuildIsaiah HymanPeg RoudebushJudy BeiringWalter LangsamPat Haug

Altar GuildNancye PhillipsSusan Anuforo

Acolyte MasterMichael Porada

AcolytesMaya WarrenGrace JonesEllie JoseSandy Porada

VergersJohn Moreland Jerry Lowe

Greetersmembers of the Vestry

Lay Eucharistic MinistersSusan AnuforoTrish BorgoDianne ButlerDebbi Rhodes

ReadersCheryl EaglesonDonald Vroon

IntercessorSteven Davis

The Cathedral Choir

Ministers in Today’s Service

Christ Church Cathedral The Diocese of Southern Ohio318 East Fourth Street • Cincinnati, Ohio 45202-4299

Telephone 513.621.1817 • http://cincinnaticathedral.com/

Sunday Services8:00 a.m. – Holy Eucharist Rite I10:00 a.m. – Holy Eucharist Rite II6:00 p.m. – Shifrah Gathering (held at The Monastery in East Walnut Hills)6:00 p.m. – Evensong (most first Sundays of the month, October through May)

Weekday ServicesTuesday 4:30 p.m. – Evening PrayerWednesday and Friday: 12:10 p.m. – Holy Eucharist Rite II with Healing

The Clergy and Program StaffThe Right Reverend Thomas E. Breidenthal, Bishop of Southern OhioThe Very Reverend Gail E. Greenwell, DeanThe Reverend Canon Manoj M. Zacharia, Sub-DeanThe Reverend Canon Sherilyn Pearce, Canon PastorThe Reverend Canon Robert Rhodes, Canon MissionerThe Reverend Marshall Wiseman, DeaconThe Reverend Canon Anne L. Reed, DeaconThe Reverend Douglas Argue, DeaconThe Reverend Canon Scott A. Gunn, Honorary CanonThe Reverend Canon George A. Hill III, Honorary CanonThe Reverend Canon Jason Leo, Honorary CanonThe Reverend Canon William E. Scrivener, Honorary CanonThe Reverend Noel Julnes-Dehner, Priest AssociateThe Reverend Susan C. Lehman, Priest Associate Dr. Stephan Casurella, Canon Precentor & Director of Music Shiloh Roby, Associate Director of MusicChristopher Wheeler, Associate Musician for Children and YouthDan Carlson, Director of Youth MinistriesBeth Mendez, Director of Children’s Formation & Family MinistriesSarah Hartwig, Director of Communications

The VestryJane Page-Steiner, Senior Warden Elizabeth Brown, Junior WardenBob Beiring, John Grate, Michael Henrickson, Anne Jaroszewicz,Jack Jose, Eric Kearney, Julie Kline, Don Lane, Lisa Lemen, Kathy Mank, Mark Sackett, Karen Taylor, Rosemary Weghorst