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The Opening

The Psalms

The Lessons

The Commemoration

The Creed

The Prayers

The Ending

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Tuesday, Proper 16
Morning Prayer
Augustine

The Opening

Opening Sentence

The hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. John 4:23

Hymn: Awake, awake to love and work!

Awake, awake to love and work!
The lark is in the sky;
The fields are wet with diamond dew;
The worlds awake to cry
Their blessings on the Lord of life,
As He goes meekly by.

Come, let thy voice be one with theirs,
Shout with their shout of praise;
See how the giant sun soars up,
Great lord of years and days!
So let the love of Jesus come
And set thy soul ablaze.

To give and give, and give again,
What God hath given thee;
To spend thyself nor count the cost;
To serve right gloriously
The God Who gave all worlds that are,
And all that are to be.

Confession

Let us confess our sins against God and our neighbor.

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.

Almighty God have mercy on us, forgive us all our sins through our Lord Jesus Christ, strengthen us in all goodness, and by the power of the Holy Spirit keep us in eternal life. Amen.

Versicle and Response

Lord, open our lips.

And our mouth shall proclaim your praise.

Glory to the Father, and to the Son, and to the Holy Spirit:
as it was in the beginning, is now, and will be forever Amen.

The Earth is the Lord's for he made it:
Come let us adore him.

Venite

Come let us sing to the Lord; *
let us shout for joy to the Rock of our salvation.

Let us come before his presence with thanksgiving *
and raise a loud shout to him with psalms.

For the Lord is a great God, *
and a great King above all gods.

In his hand are the caverns of the earth, *
and the heights of the hills are his also.

The sea is his, for he made it, *
and his hands have molded the dry land.

Come, let us bow down, and bend the knee, *
and kneel before the Lord our Maker.

For he is our God,
and we are the people of his pasture and the sheep of his hand. *
Oh, that today you would hearken to his voice!
Glory be to the Father and to the Son,
And to the Holy Spirit.
As it was in the beginning, is now,
And will be forever. Amen.

chanted by the Rev. T. Abigail Murphy

Antiphon

The Earth is the Lord's for he made it:
Come let us adore him.

The Psalms

Psalm 5
or Coverdale

1 God is our refuge and strength, *
a very present help in trouble.

2 Therefore we will not fear, though the earth be moved, *
and though the mountains be toppled into the depths of the sea;

3 Though its waters rage and foam, *
and though the mountains tremble at its tumult.

4 The LORD of hosts is with us; *
the God of Jacob is our stronghold.

5 There is a river whose streams make glad the city of God, *
the holy habitation of the Most High.

6 God is in the midst of her;
she shall not be overthrown; *
God shall help her at the break of day.

7 The nations make much ado, and the kingdoms are shaken; *
God has spoken, and the earth shall melt away.

8 The LORD of hosts is with us; *
the God of Jacob is our stronghold.

9 Come now and look upon the works of the LORD, *
what awesome things he has done on earth.

10 It is he who makes war to cease in all the world; *
he breaks the bow, and shatters the spear,
and burns the shields with fire.

11 "Be still, then, and know that I am God; *
I will be exalted among the nations;
I will be exalted in the earth."

12 The LORD of hosts is with us; *
the God of Jacob is our stronghold.

Psalm 6
or Coverdale

1 LORD, do not rebuke me in your anger; *

do not punish me in your wrath.

2 Have pity on me, LORD, for I am weak; *

heal me, LORD, for my bones are racked.

3 My spirit shakes with terror; *

how long, O LORD, how long?

4 Turn, O LORD, and deliver me; *

save me for your mercy's sake.

5 For in death no one remembers you; *

and who will give you thanks in the grave?

6 I grow weary because of my groaning; *

every night I drench my bed

and flood my couch with tears.

7 My eyes are wasted with grief *

and worn away because of all my enemies.

8 Depart from me, all evildoers, *

for the LORD has heard the sound of my weeping.

9 The LORD has heard my supplication; *

the LORD accepts my prayer.

10 All my enemies shall be confounded and quake with fear; *

they shall turn back and suddenly be put to shame.

Gloria Patri

Glory be to the Father, and to the Son, and to the Holy Ghost.
As it was in the beginning, is now, and ever shall be: world without end. Amen. Amen.

The Lessons

The Old Testament Reading

Job 6: 1-4,8-15,21

1 Then Job answered: 2 "O that my vexation were weighed, and all my calamity laid in the balances! 3 For then it would be heavier than the sand of the sea; therefore my words have been rash. 4 For the arrows of the Almighty are in me; my spirit drinks their poison; the terrors of God are arrayed against me.

8 "O that I might have my request, and that God would grant my desire; 9 that it would please God to crush me, that he would let loose his hand and cut me off! 10 This would be my consolation; I would even exult in unrelenting pain; for I have not denied the words of the Holy One. 11 What is my strength, that I should wait? And what is my end, that I should be patient? 12 Is my strength the strength of stones, or is my flesh bronze? 13 In truth I have no help in me, and any resource is driven from me.

14 "Those who withhold kindness from a friend forsake the fear of the Almighty. 15 My companions are treacherous like a torrent-bed, like freshets that pass away,

21 Such you have now become to me; you see my calamity, and are afraid.

The Word of the Lord.

Thanks be to God.

Canticle 13 A Song of Praise

Song of the Three Young Men, 29-34
Benedictus es, Domine

Glory to you, Lord God of our fathers; *
you are worthy of praise; glory to you.

Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you for ever.

Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.

Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you for ever.

Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.

Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you for ever.

New Testament Reading

Acts 9: 32-43

32 Now as Peter went here and there among all the believers, he came down also to the saints living in Lydda. 33 There he found a man named Aeneas, who had been bedridden for eight years, for he was paralyzed. 34 Peter said to him, "Aeneas, Jesus Christ heals you; get up and make your bed!" And immediately he got up. 35 And all the residents of Lydda and Sharon saw him and turned to the Lord. 36 Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. 37 At that time she became ill and died. When they had washed her, they laid her in a room upstairs. 38 Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, "Please come to us without delay." 39 So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. 40 Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, "Tabitha, get up." Then she opened her eyes, and seeing Peter, she sat up. 41 He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. 42 This became known throughout Joppa, and many believed in the Lord. 43 Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.

The Word of the Lord.

Thanks be to God.

Canticle 18 A Song to the Lamb

Revelation 4:11, 5:9-10, 13
Dignus es

Splendor and honor and kingly power *
are yours by right, O Lord our God,

For you created everything that is, *
and by your will they were created and have their being;

And yours by right, O Lamb that was slain, *
for with your blood you have redeemed for God,

From every family, language, people, and nation, *
a kingdom of priests to serve our God.

And so, to him who sits upon the throne, *
and to Christ the Lamb,

Be worship and praise, dominion and splendor, *
for ever and for ever more.

Glory to the Father, and to the Son, and to the Holy Spirit
as it was in the beginning, is now, and will be for ever. Amen.

The Gospel

John 6: 60-71

60 When many of his disciples heard it, they said, "This teaching is difficult; who can accept it?" 61 But Jesus, being aware that his disciples were complaining about it, said to them, "Does this offend you? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life. 64 But among you there are some who do not believe." For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. 65 And he said, "For this reason I have told you that no one can come to me unless it is granted by the Father." 66 Because of this many of his disciples turned back and no longer went about with him. 67 So Jesus asked the twelve, "Do you also wish to go away?" 68 Simon Peter answered him, "Lord, to whom can we go? You have the words of eternal life. 69 We have come to believe and know that you are the Holy One of God." 70 Jesus answered them, "Did I not choose you, the twelve? Yet one of you is a devil." 71 He was speaking of Judas son of Simon Iscariot, for he, though one of the twelve, was going to betray him.

The Word of the Lord.

Thanks be to God.

The Commemoration

Augustine (Aurelius Augustinus) was one of the greatest theologians of Western Christianity. (In his day the Mediterranean world consisted of an Eastern, Greek-speaking half and a Western, Latin-speaking half, with different ways of looking at things, and different habits of thought.) He was born 13 November 354 in North Africa, about 45 miles south of the Mediterranean, in the town of Tagaste in Numidia (now Souk-Ahras in Algeria), near ancient Carthage (modern Tunis). His mother, Monnica, was a Christian (see 4 May), and his father for many years a pagan (although he became a Christian before his death). His mother undertook to bring him up as a Christian, and on one level he always found something attractive about Christ, but in the short run he was more interested in the attractions of sex, fame, and pride in his own cleverness. After a moderate amount of running around as a teen-ager, he took a mistress, who bore him a son when he was about eighteen. Theirs was a long-term relationship, apparently with faithfulness on both sides, and the modern reader is left wondering why he did not simply marry the girl. He never tells us this (and in fact never tells us her name), so that we can only guess. It seems likely that she was a freedwoman, and the laws forbade marriage between a free-born Roman citizen and a slave, or an ex-slave.

When he was 19 and a student at Carthage, he read a treatise by Cicero that opened his eyes to the delights of philosophy. He was from the beginning a brilliant student, with an eager intellectual curiosity, but he never mastered Greek -- he tells us that his first Greek teacher was a brutal man who constantly beat his students, and Augustine rebelled and vowed never to learn Greek. By the time he realized that he really needed to know Greek, it was too late; and although he acquired a smattering of the language, he was never really at home in it. However, his mastery of Latin was another matter. He became an expert both in the eloquent use of the language and in the use of clever arguments to make his points. He became a teacher of rhetoric in Carthage, but was dissatisfied. It was the custom for students to pay their fees to the professor on the last day of the term, and many students attended faithfully all term, and then did not pay. In his late twenties, Augustine decided to leave Africa and seek his fortune in Rome. For a long time Augustine was attracted by the teachings of Manicheeism, named for Mani, a Persian who had preached kind of synthesis of Christianity with Zoroastrianism, the dominant religion of Persia. Zoroaster had taught the existence of a power of light, God, the supreme Creator, and of a dark and evil power that opposed him. On the Zoroastrian (Parsi) view, the dark power was a rebel against his creator, and doomed to ultimate defeat. Mani, on the other hand, was a thoroughgoing dualist, who taught that there are two gods of equal power and eternity, and that the universe is the scene of an unending battle between light and darkness, good and evil, knowledge and ignorance, soul and body, etc. The Manichees as they moved west into the Roman Empire adopted many traits of what is generically called Gnosticism. In particular, they advertised themselves as being not an alternative to Christianity but as the advanced version of Christianity, as the faith for the spiritually mature, the intellectually gifted. They claimed that their beliefs were based on reason rather than authority, and that they had answers for everything, at least as soon as the learner was sufficiently advanced to comprehend them. They differed from the classical Gnostics by not contrasting spirit with matter. On their view, everything was composed of material particles, but these were either light or dark. Since the mind was composed of light particles, imprisoned in the body, a cage made of dark particles, something like the Gnostic contrast between spirit and matter was there. Members were divided into an inner circle, the "elect," who were expected to be celibate and vegetarian, so as to avoid all those dark particles, and the "learners," of whom considerably less was expected. Augustine signed up as a learner. He was at first completely captivated, but then met with a series of disappointments. The rank and file of the movement did not seem to be very clear thinkers. He met the leaders, who were advertised as the Towering Intellects of the Ages, and was not impressed.

Augustine prospered in Rome, and was eventually appointed chief professor of rhetoric for the city of Milan, at that time the capital city of the Empire in the West. It should be noted that this was an extremely prestigious appointment. In classical times, when laws were often made and issues voted on by huge public assemblies, when even juries typically had several hundred members, and when a man's public influence, or even on occasion his life, depended on his ability to sway large audiences, rhetoric -- the art of manipulating an audience -- was a skill that few men thought they could afford to neglect. (Socrates was one of the few, and we know what happened to him!) The art, at first intensely practical, had by Augustine's day become a display form admired for its own sake. However, the admiration was there. Every lawyer, arguing a case, was expected to give an eloquent speech, full of classical allusions and standard rhetorical flourishes. And Augustine was at the top of the field. In Milan Augustine met the bishop Ambrose, and was startled to find in him a reasonableness of mind and belief, a keenness of thought, and an integrity of character far in excess of what he had found elsewhere. For the first time, Augustine saw Christianity as a religion fit for a philosopher.
Soon after his arrival in Milan, Augustine was plunged into two crises. First, his mother arrived from Africa, and persuaded him that he ought to give up his mistress and get married. He agreed to a betrothal to a suitable young lady; but his betrothed was too young for immediate marriage, and so the actual wedding was postponed for two years. Meanwhile the mistress had been sent back to Africa. Augustine, not ready for two years of sexual abstinence, lapsed back into promiscuity.
The second crisis was that Augustine became a neo-Platonist. Plato, as interpreted by his later spokesmen, in particular by Plotinus, taught that only God is fully real, and that all other things are degenerations in varying degrees from the One--things are progressively less good, less spiritual, and less real as one goes rung by rung down the cosmic ladder. By contemplating spiritual realities, directing one's attention first to one's own mind and then moving up the ladder rung by one to the contemplation of God, one acquires true wisdom, true self-fulfilment, true spirituality, and union with God, or the One. Augustine undertook this approach, and believed that he had in fact had an experience of the presence of God, but found that this only made him more aware of the gulf between what he was and what he realized that he ought to be.

Meanwhile, he continued to hear Bishop Ambrose. And finally, partly because Ambrose had answers for his questions, partly because he admired Ambrose personally, and chiefly (or so he believed) because God touched his heart, he was converted to Christianity in 386 and was baptised by Ambrose at Easter of 387. About 12 years later he wrote an account of his life up to a time shortly after his conversion, a book called the Confessions, a highly readable work available in English. Ostensibly an autobiography, it is more an outpouring of penitence and thanksgiving.In a well-known chapter, Augustine describes his conversion. His intellectual objections had lost their force, and he was at a point where the difficulty was that he seemed unable to make a commitment to living chastely, or unable to make a commitment, period. He heard of a group of young men, Christians, one of whom decided to become a desert hermit, whereupon the others, one at a time, made the same commitment, encouraged and inspired by the examples of those in the group who had already done so. (In many circles at that time, becoming a desert hermit had the same overtones as joining the Peace Corps did for many young persons in the 1960's, or joining the armed forces for many in the weeks immediately after the attack on Pearl Harbor.) Augustine went aside to ponder the question, "How is it that these young men can make so drastic a commitment, and I cannot take even the first step of declaring myself a Christian?" He heard what seemed to be a child's voice coming from next door, saying over and over, "Tolle, lege; tolle, lege," or, "Pick up and read; pick up and read." Since he could not think of any reason why a child would be saying that, he took it as an omen, and picked up a copy of Paul's Epistle to the Romans. As he opened it, his eye fell on the end of the thirteenth chapter:

The night is far gone, the day is at hand.
Let us then cast off the works of darkness
and put on the armor of light;
let us conduct ourselves becomingly as in the day,
not in reveling and drunkenness,
not in debauchery and licentiousness,
not in quarreling and jealousy.
But put on the Lord Jesus Christ,
and make no provision for the flesh,
to gratify its desires.

As he read, he experienced this as God speaking directly to him, convicting him of his past sins, and offering him forgiveness; calling him to amend his life, and promising him the grace and power to do it. He burst into tears, and surrendered. Later, he wrote:

Late have I loved Thee, O Lord; and behold,
Thou wast within and I without, and there I sought Thee.
Thou was with me when I was not with Thee.
Thou didst call, and cry, and burst my deafness.
Thou didst gleam, and glow, and dispell my blindness.
Thou didst touch me, and I burned for Thy peace.
For Thyself Thou hast made us,
and restless our hearts until in Thee they find their ease.
Late have I loved Thee, Thou Beauty ever old and ever new.
Thou hast burst my bonds asunder;
unto Thee will I offer up an offering of praise.

Although written as an account of his life, the Confessions keeps digressing into speculations about the nature of time, the nature of causality, the nature of free will, the motives of human action, etc.

Louis deWohl has written a novel about Augustine, based mostly on the Confessions, called The Restless Flame. It is an excellent introduction to the man.

After his conversion, Augustine went back to his native Africa in 387, where he was ordained a priest in 391 and consecrated bishop of Hippo in 396. It was not his intention to become a priest. He was visiting the town of Hippo (or Hippo Regius, now Annaba, 36:55 N 7:47 E), was in church hearing a sermon, and the bishop, without warning, said, "This congregation is in need of more priests, and I believe that the ordination of Augustine would be to the glory of God." Willing hands dragged Augustine forward, and the bishop together with his council of priests laid hands on Augustine and ordained him to the priesthood. (The experience may have colored Augustine's perception of such questions as, "Does a man come to God because he has chosen to do so, or because God has chosen him, and drawn him to Himself?") A few years later, when the Bishop of Hippodied, Augustine was chosen to succeed him.

He was a diligent shepherd of his flock, but he also found time to write extensively. He was an admirer of Jerome, and wrote him a letter hoping to establish a friendship, but the letter went astray. (In those days there was no public post office, and if you wanted to send a letter to a friend in Athens, you entrusted it to someone you knew who was travelling to Athens, or at least in that general direction, with instructions to deliver it or pass it on to someone else who would oblige.) Jerome did not get the letter, and the contents became public knowledge before he heard of it. Augustine, in addition to saying how much he admired Jerome, had offered some criticisms of something Jerome had written. Jerome was furious, and came close to writing Augustine off altogether. However, Augustine wrote him a second letter, apologizing and explaining what had happened, and Jerome was mollified. They had a long and intellectually substantial correspondence.

Augustine's written output was vast, and largely responsible for the fact that the entry for him in the index of the Encyc. Brit. is more than a column long. His surviving works (and it is assumed that the majority did not survive) include 113 books and treatises, over 200 letters, and over 500 sermons. His work greatly influenced Luther and Calvin, to the point where for a while Roman Catholic speakers and writers were wary of quoting him lest they be suspected of Protestant tendencies.

We have already mentioned his Confessions. A second great work of his is the book, De Civitatae Dei (The City of God). This was written after Rome had been sacked by invaders led by Alaric the Visigoth. It is a reply to those who said that the Roman Empire was falling apart because the Christians had taken over; he discusses the work of God in history, and the relation between the Christian as citizen of an earthly commonwealth and the Christian as citizen of Heaven.

His third great work is his De Trinitate (On the Trinity). Here, he discusses the doctrine of the Trinity by undertaking to compare the mind of man with the mind of God, since man is made in the image of God (Genesis 1:27). Augustine begins by pointing out a Trinitarian structure in the act of knowing something. He continues by pointing out a Trinitarian structure in the act of self-awareness. He concludes by pointing out a Trinitarian structure in the act of religious contemplation by which man sees himself as made in the image of God.

Augustine and the Donatists

Almost a century before Augustine was born, the Church in Africa had been torn apart by the Donatist controversy. For a brief account of this controversy (and the Pelagian and other controversies of the day), but a longer one than I am prepared to give here, I refer the reader to the relevant section of the book, Sketches of Church History, by Canon Robertson.

During the persecution of the Church by the Emperor Decius, some Christian clergymen in Africa, or so it was alleged, had stood firm against threat of torture, imprisonment and death more consistently and nobly than others. The Donatists maintained that their clergy derived their ordinations from clergy with very good records of constancy under persecution, and that they were the Church of theMartyrs, as opposed to the Church of the Sell-outs, which was everybody else. They further held that sacraments received at the hands of unworthy ministers were of no value. Or at least it seems that they held this. Augustine had a long correspondence and controversy with them, and at one point they apparently replied that they did not hold this, to which Augustine replied, "In that case, will you kindly tell me what the controversy is all about, and what you and I have been debating for the last eighteen months, and what your bishops and ours have been out of fellowship with each other about for the last century?" The controversy dragged on, with part of the dispute historical (whether Bishop so-and-so, now seventy years dead, had really done what he was accused of doing), and part theological. It seems clear that the Donatists, at least most of the time, argued that the holiness of the Church depended on the holiness of its members, especially its clergy. Against them, Augustine maintained that the holiness of the Church is not derived from the average level of virtue of its individual members, but is derived from the Holiness of its Head, who is Christ.

Augustine and the Pelagians

In Augustine's day, a man from Britain named Morgan, or in Latin Pelagius (means "islander" -- consider the words "pelagic" and "archipelago"), began to preach, denouncing what he saw as a slackening of moral standards. He saw professed Christians living less than exemplary lives, and offering human frailty as an excuse. His reply was: "Nonsense. God has given you free will. You can choose to follow the example of Adam, or you can choose to follow the example of Christ. God has given everyone the grace he needs to be good. If you are not good, you simply need to try harder." Augustine asked him about original sin, and he replied that there is no such thing. Augustine asked him why, in that case, it was the universal custom to baptize infants, and he had no answer. Augustine saw the teaching of Pelagius as totally undermining the doctrine that God is the ultimate source of all good, and encouraging the virtuous and well-behaved Christian to feel that he had earned God's approval by his own efforts. Pelagius was condemned by Pope Innocent I, and then re-instated by Pope Zosimus. Augustine refused to accept the judgement of Zosimus, and ultimately won the day.

Near the end of his life, the Vandals, a barbarian people with a reputation for wanton destructiveness (hence our modern term "vandal"), who had earlier invaded Spain from the north and settled down there (hence the province of Spain called "Andalusia"), became involved in a civil war in Northern Africa, and their troops invaded Africa in huge numbers. The leader of the losing side took refuge in the town of Hippo, and the Vandals were besieging the town (whichthey ultimately captured) when Augustine, bishop of Hippo, died 28 August 430, aged 75.

written by James Kiefer

Prayer

Lord God, the light of the minds that know you, the life of the souls that love you, and the strength of the hearts that serve you: Help us, following the example of your servant Augustine of Hippo, so to know you that we may truly love you, and so to love you that we may fully serve you, whom to serve is perfect freedom; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Alternate Psalm and Readings

Psalm 87
Isaiah 62:6-12
Hebrews 12:22-24,28-29
John 14:6-15

The Creed

The Apostle's Creed

I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only son, our Lord.
He was conceived by the power of the Holy Spirit
and born of the Virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven,
and is seated at the right hand of the Father.
He will come again to judge the living and the dead.

I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

The Prayers

The Lord's Prayer

or traditional

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.

Suffrages

Show us your mercy, O Lord;

And grant us your salvation.

Clothe your ministers with righteousness;

Let your people sing with joy.

Give peace, O Lord, in all the world;

For only in you can we live in safety.

Lord, keep this nation under your care;

And guide us in the way of justice and truth.

Let your way be known upon earth;

Your saving health among all nations.

Let not the needy, O Lord, be forgotten;

Nor the hope of the poor be taken away.

Create in us clean hearts, O God;

And sustain us with your Holy Spirit.

Collect of the Day: Proper 16

Grant, O merciful God, that your Church, being gathered together in unity by your Holy Spirit, may show forth your power among all peoples, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirt, one God, for ever and ever. Amen.

For Mission

O God and Father of all, whom the whole heavens adore: Let the whole earth also worship you, all nations obey you, all tongues confess and bless you, and men and women everywhere love you and serve you in peace; through Jesus Christ our Lord. Amen.

World Cycle of Prayer

We pray for the people of Ethiopia.

Ecumenical Cycle of Prayer

We pray for our sisters and brothers members of the Fellowship of Fundamental Bible Churches.

A Collect for Guidance

Heavenly Father, in you we live and move and have our being: We humbly pray you so to guide and govern us by your Holy Spirit, that in all the cares and occupations of our life we may not forget you, but may remember that we are ever walking in your sight; through Jesus Christ our Lord. Amen.

Hymn: To my humble supplication

To my humble supplication
Lord, give ear and acceptation
Save thy servant, that hath none
Help nor hope but Thee alone. Amen.

Prayers and Intercessions

Let us pray now for our own needs and those of others.

Birthdays
Anniversaries
For Recovery from Sickness
For Travelers
For a Person in Trouble or Bereavement
For Those to be Baptized
For the Departed
Full list of prayers

For the Human Family

O God, you made us in your own image and redeemed us through Jesus your Son: Look with compassion on the whole human family; take away the arrogance and hatred which infect our hearts; break down the walls that separate us; unite us in bonds of love; and work through our struggle and confusion to accomplish your purposes on earth; that, in your good time, all nations and races may serve you in harmony around your heavenly throne; through Jesus Christ our Lord. Amen.

For Prisons and Correctional Institutions

Lord Jesus, for our sake you were condemned as a criminal: Visit our jails and prisons with your pity and judgment. Remember all prisoners, and bring the guilty to repentance and amendment of life according to your will, and give them hope for their future. When any are held unjustly, bring them release; forgive us, and teach us to improve our justice. Remember those who work in these institutions; keep them humane and compassionate; and save them from becoming brutal or callous. And since what we do for those in prison, O Lord, we do for you, constrain us to improve their lot. All this we ask for your mercy's sake. Amen.

For the Victims of Addiction

Blessed Lord, you ministered to all who came to you: Look with compassion upon all who through addiction have lost their health and freedom. Restore to them the assurance of your unfailing mercy; remove from them the fears that beset them; strengthen them in the work of their recovery; and to those who care for them, give patient understanding and persevering love. Amen.  

Hymn: Like a river glorious

Like a river glorious is God's perfect peace,
Over all victorious, in its bright increase;
Perfect, yet it floweth fuller every day,
Perfect, yet it groweth deeper all the way.

Stayed upon Jehovah, hearts are fully blest
Finding, as He promised, perfect peace and rest.

Hidden in the hollow of His blessed hand,
Never foe can follow, never traitor stand;
Not a surge of worry, not a shade of care,
Not a blast of hurry touch the spirit there.

Stayed upon Jehovah, hearts are fully blest
Finding, as He promised, perfect peace and rest.

Every joy or trial falleth from above,
Traced upon our dial by the Sun of Love;
We may trust Him fully all for us to do;
They who trust Him wholly find Him wholly true.

Stayed upon Jehovah, hearts are fully blest
Finding, as He promised, perfect peace and rest.

Singers: Smucker Family
Words: Frances R. Havergal

A Prayer Attributed to St. Francis

Lord, make us instruments of your peace. Where there is hatred, let us sow love; where there is injury, pardon; where there is discord, union; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that we may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love. For it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life. Amen.

General Thanksgiving

Almighty God, Father of all mercies, we your unworthy servants give you humble thanks for all your goodness and loving-kindness to us and to all whom you have made. We bless you for our creation, preservation, and all the blessings of this life; but above all for your immeasurable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we pray, give us such an awareness of your mercies, that with truly thankful hearts we may show forth your praise, not only with our lips, but in our lives, by giving up our selves to your service, and by walking before you in holiness and righteousness all our days; through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory throughout all ages. Amen.

A Prayer of St. Chrysostom

Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.

The Ending

Benediction

Let us bless the Lord.

Thanks be to God.

May the God of hope fill us with all joy and peace in believing through the power of the Holy Spirit. Amen. Romans 15:13

Hymn: God Be With You

God be with you till we meet again;
By his counsels guide, uphold you;
With his sheep securely fold you.
God be with you till we meet again.
Till we meet, till we meet,
Till we meet at Jesus' feet,
Till we meet, till we meet,
God be with you till we meet again.

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