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The Opening

The Psalms

The Lessons

The Commemoration

The Creed

The Prayers

The Ending

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Monday
Morning Prayer
George Berkeley and Joseph Butler

The Opening

Opening Sentence

Nations shall come to your light, and kings to the brightness of your rising. Isaiah 60:3

Hymn: Gentle Mary laid her Child

Gentle Mary laid her Child
Lowly in a manger;
There He lay, the undefiled,
To the world a stranger:
Such a Babe in such a place,
Can He be the Savior?
Ask the saved of all the race
Who have found His favor.

Angels sang about His birth;
Wise men sought and found Him;
Heaven's star shone brightly forth,
Glory all around Him:
Shepherds saw the wondrous sight,
Heard the angels singing;
All the plains were lit that night,
All the hills were ringing.

Gentle Mary laid her Child
Lowly in a manger;
He is still the undefiled,
But no more a stranger:
Son of God, of humble birth,
Beautiful the story;
Praise His name in all the earth,
Hail the King of glory!

Singers: Cornerstone Baptist Church Choir | Words: Joseph Simpson Cook

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 for ever. Amen.

The Lord has shown forth his glory:
Come let us adore him.

Jubilate

Be joyful in the Lord, all you lands;
serve the Lord with gladness
and come before his presence with a song.
Know this: The Lord himself is God;
he himself has made us, and we are his;
we are his people and the sheep of his pasture.
Enter his gates with thanksgiving;
go into his courts with praise;
give thanks to him and call upon his Name.
For the Lord is good;
his mercy is everlasting;
and his faithfulness endures from age to age.

Antiphon

The Lord has shown forth his glory:
Come let us adore him.

The Psalms

Psalm 1
or Coverdale

 

1 Happy are they who have not walked in the counsel of the wicked, *

nor lingered in the way of sinners,

nor sat in the seats of the scornful!

2 Their delight is in the law of the LORD, *

and they meditate on his law day and night.

3 They are like trees planted by streams of water,

bearing fruit in due season, with leaves that do not wither; *

everything they do shall prosper.

4 It is not so with the wicked; *

they are like chaff which the wind blows away.

5 Therefore the wicked shall not stand upright when judgment comes, *

nor the sinner in the council of the righteous.

6 For the LORD knows the way of the righteous, *

but the way of the wicked is doomed.

Psalm 2
or Coverdale

1 Why are the nations in an uproar? *

Why do the peoples mutter empty threats?

2 Why do the kings of the earth rise up in revolt,

and the princes plot together, *

against the LORD and against his Anointed?

3 "Let us break their yoke," they say; *

"let us cast off their bonds from us."

4 He whose throne is in heaven is laughing; *

the Lord has them in derision.

5 Then he speaks to them in his wrath, *

and his rage fills them with terror.

6 "I myself have set my king *

upon my holy hill of Zion."

7 Let me announce the decree of the LORD: *

he said to me, "You are my Son;

this day have I begotten you.

8 Ask of me, and I will give you the nations for your inheritance *

and the ends of the earth for your possession.

9 You shall crush them with an iron rod *

and shatter them like a piece of pottery."

10 And now, you kings, be wise; *

be warned, you rulers of the earth.

11 Submit to the LORD with fear, *

and with trembling bow before him;

12 Lest he be angry and you perish; *

for his wrath is quickly kindled.

13 Happy are they all *

who take refuge in him!

Psalm 3
or Coverdale

1 LORD, how many adversaries I have! *

how many there are who rise up against me!

2 How many there are who say of me, *

"There is no help for him in his God."

3 But you, O LORD, are a shield about me; *

you are my glory, the one who lifts up my head.

4 I call aloud upon the LORD, *

and he answers me from his holy hill;

5 I lie down and go to sleep; *

I wake again, because the LORD sustains me.

6 I do not fear the multitudes of people *

who set themselves against me all around.

7 Rise up, O LORD; set me free, O my God; *

surely, you will strike all my enemies across the face,

you will break the teeth of the wicked.

8 Deliverance belongs to the LORD. *

Your blessing be upon your people!

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

Isaiah 40:12-23

12 Who has measured the waters in the hollow of his hand
and marked off the heavens with a span,
enclosed the dust of the earth in ameasure,
and weighed the mountains inscales
and the hills in a balance?
13 Who has directed the spirit of theLord,
or as his counsellor has instructed him?
14 Whom did he consult for his enlightenment,
and who taught him the path of justice?
Who taught him knowledge,
and showed him the way of understanding?
15 Even the nations are like a drop from a bucket,
and are accounted as dust on thescales;
see, he takes up the isles like fine dust.
16 Lebanon would not provide fuel enough,
nor are its animals enough for a burnt-offering.
17 All the nations are as nothing before him;
they are accounted by him as less than nothing and emptiness.
18 To whom then will you liken God,
or what likeness compare withhim?
19 An idol? A workman casts it,
and a goldsmith overlays it withgold,
and casts for it silver chains.
20 As a gift one chooses mulberry wood
wood that will not rot
then seeks out a skilled artisan
to set up an image that will nottopple.
21 Have you not known? Have you notheard?
Has it not been told you from the beginning?
Have you not understood from the foundations of the earth?
22 It is he who sits above the circle of the earth,
and its inhabitants are like grasshoppers;
who stretches out the heavens like a curtain,
and spreads them like a tent to live in;
23 who brings princes to naught,
and makes the rulers of the earth as nothing.

The Word of the Lord.

Thanks be to God.

Canticle 9 The First Song of Isaiah
Isaiah 12:2-6 Ecce, Deus

Surely, it is God who saves me; *
I will trust in him and not be afraid.
For the Lord is my stronghold and my sure defense, *
and he will be my Savior.
Therefore you shall draw water with rejoicing *
from the springs of salvation.
And on that day you shall say, *
Give thanks to the Lord and call upon his Name;
Make his deeds known among the peoples; *
see that they remember that his Name is exalted.
Sing the praises of the Lord, for he has done great things, *
and this is known in all the world.
Cry aloud, inhabitants of Zion, ring out your joy, *
for the great one in the midst of you is the Holy One of Israel.
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 New Testament Reading

Ephesians 1:1-14

Paul, an apostle of Christ Jesus by the will of God,

To the saints who are in Ephesus and are faithful in Christ Jesus:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. 5He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, 6to the praise of his glorious grace that he freely bestowed on us in the Beloved. 7In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8that he lavished on us. With all wisdom and insight 9he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. 11In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14this is the pledge of our inheritance towards redemption as Gods own people, to the praise of his glory.

The Word of the Lord.

Thanks be to God.

Canticle 19 The Song of the Redeemed
Revelation 15:3-4
Magna et mirabilia

O ruler of the universe, Lord God,
great deeds are they that you have done, *
surpassing human understanding.
Your ways are ways of righteousness and truth, *
O King of all the ages
Who can fail to do you homage, Lord
and sing the praises of your Name
for you only are the Holy One.
All nations will draw near and fall down before you
because your just and holy works have been revealed.
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

Mark 1:1-13

The beginning of the good news of Jesus Christ, the Son of God.

2As it is written in the prophet Isaiah,
See, I am sending my messenger ahead of you,
who will prepare your way;
3 the voice of one crying out in the wilderness:
Prepare the way of the Lord,
make his paths straight ,
4John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6Now John was clothed with camels hair, with a leather belt around his waist, and he ate locusts and wild honey. 7He proclaimed, The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8I have baptized you with water; but he will baptize you with the Holy Spirit.

9In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11And a voice came from heaven, You are my Son, the Beloved; with you I am well pleased.

12And the Spirit immediately drove him out into the wilderness. 13He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.

The Word of the Lord.

Thanks be to God.

The Commemoration

George Berkeley (pronounced /'barkli/) (12 March 1685 14 January 1753), also known as Bishop Berkeley (Bishop of Cloyne), was an Anglo-Irish philosopher whose primary achievement was the advancement of a theory he called "immaterialism" (later referred to as "subjective idealism" by others). This theory contends that individuals can only know directly sensations and ideas of objects, not abstractions such as "matter". The theory also contends that ideas are dependent upon being perceived by minds for their very existence, a belief that became immortalized in the dictum, "esse est percipi" ("to be is to be perceived"). His most widely-read works are A Treatise Concerning the Principles of Human Knowledge (1710) and Three Dialogues between Hylas and Philonous (1713), in which the characters Philonous and Hylas represent Berkeley himself and his older contemporary John Locke. In 1734, he published The Analyst, a critique of the foundations of infinitesimal calculus, which was influential in the development of mathematics.

more at Wikipedia

Joseph Butler was born in 1692 and ordained in 1718. In 1726 he published Fifteen Sermons, preached at the Rolls Chapel in London, which chiefly dealt with human nature and its implications for ethics and practical Christian life. He maintained that it is normal for a man to have an instinct of self-interest, which leads him to seek his own good, and equally normal for him to have an instinct of benevolence, which leads him to seek the good of others individually and generally, and that the two aims do not in fact conflict.

He served as parish priest in several parishes, and in 1736 was appointed chaplain to Queen Caroline, wife of King George II. In the same year he published his masterpiece, The Analogy of Religion, Natural and Revealed, to the Constitution and Cource of Nature (often cited simply as "Butler's Analogy"), a work chiefly directed against Deism, of which more will be said below. Appended to the main work was a treatise, Of the Nature of Virtue, which establishes him as one of the foremost British writers on ethics, or moral philosophy.

When the Queen died in 1737, Butler was made Bishop of Bristol. (In England at that time, bishoprics and parish churches were supported each by a separate source of income that had been established for it perhaps centuries earlier, and in consequence the funding was very unequal. Bristol, being the lowest paid of all bishoprics, was where a new bishop usually started. Later, he might be promoted to another diocese. The Reform movement of the 1830's and its aftermath have remedied this situation.) However, George II had been impressed with him earlier, and in 1746 he was called back to court and the next year offered the post of Archbishop of Canterbury. He refused the post, but in 1750 he became Bishop of Durham (in the north of England, near the Scottish border, and well known even then as having a tradition of bishops whose speeches and writings attract public attention). He died there on 16 June 1752.

And now to return to the subject of Butler and Deism.

In the early 1700's, Deism was a religion rapidly gaining ground in intellectual circles in England and France. Not all who called themselves Deists were agreed on the tenets of the system, but in general it may be said that a Deist believed in God, and believed that God had revealed himself in two ways: "the starry heavens above us, and the moral law within us," as Kant put it. An examination of the physical world made it clear that it had been designed by some great intelligence. Our conscience, or moral faculty, made it clear that certain actions are wrong, and will surely be punished, here or hereafter. Thus, Deists believed in God the Creator and Judge, in the Moral Law, and in immortality, with rewards and punishments to come.

What a Deist emphatically did not believe was that God had revealed himself through prophets, visions, angels, miracles, inspired writings, and the like. Thus, a Deist was not a Christian, or a Jew, or a Moslem, or a Zoroastrian, or.... In the historical context, what chiefly mattered was that he was not a Christian. In speaking of Christianity, some Deists used conciliatory language, saying that the essence of Christianity was Christ's ethical teaching, which confirmed the teachings of the moral faculty, and so there was no real disagreement. Others were more assertive, and spoke at length of all the harm that had been done by false prophets (on their view the only kind). The second half of Thomas Paine's The Age of Reason is an example of this. In particular, he complained that the OldTestament often represents God as approving or commanding harsh, cruel, unjust, or murderous conduct; and that the New Testament claim that salvation comes only through Jesus is inconsistent with the idea of a just God, since justice means rewarding good deeds and punishing wicked ones. Paine believed that he had found many contradictions in the Bible, as well as historical inaccuracies and morally unacceptable teachings, and he did not hesitate to say so. (I am guilty of an anachronism here, in that Paine wrote in the 1790's, long after Butler was dead. I simply refer to him because he is the example that most readers of this list will find most familiar and most accessible. He represents in extreme form a point of view that had existed long before him, and which by his own time was in retreat, thanks in large measure to Butler.)

Butler's reply to the Deist objections to Christianity could be summarized in a single quote from Origen. "Those who believe the Author of Nature to be also the Author of Scripture must expect to find in Scripture the same sorts of difficulties that they find in Nature." Thus, for example, the Deists would say:

The Bible says that God visits the iniquities of the fathers upon the children to the third and fourth generation. In view of that teaching, can any decent man be a Christian?

Butler's reply would be:

According to Deists, we have a sufficient revelation of God in Nature, which he created. But in Nature, we find that a sexually promiscuous father may give syphilis to his children and grandchildren. If a pregnant woman abuses her body in various ways, her child is likely to have a low birth weight,lowered intelligence, and other problems. If we consult the Book of Nature to learn about God, we conclude that he visits the iniquities of the fathers on the children. In view of that teaching, can any decent man be a Deist?

He would then add that it is not a simple matter of finding that both Bible and Nature portray God as wicked, in which case it is better to repudiate both Christianity and Deism and adopt atheism as the only moral position. Rather, we find that God has so made the world that our actions affect others as well as ourselves. A world in which no one could hurt anyone would also be a world in which no one could help anyone. Now a world in which every thinking being had a planet all to himself would be a world without the possibility of injustice between man and man, but it would also be a world without the possibility of gratitude between man and man (do I really have to explain that Butler normally uses the word "man" in agender-inclusive sense?), and it is not clear that it would be a better world than the one we have.

Again, the Deist complains bitterly against the doctrine that salvation is ours only through the action of Christ, and that the normal way, at least, of being saved is through faith in Christ. This seems unfair to the virtuous pagan, not to mention the virtuous atheist. The gist of Butler's reply is the same. He would say:

Consider the following speech:
I am an atheist, and I figure that I am great shape. I have all my bets covered. I can do anything I want, while my Christian friends are hemmed in by all kinds of silly restrictions. Sometimes they say to me: "But suppose that there is a God after all. Then your choice doesn't make sense in the long run." I reply that it makes perfect sense. If there is a God, he is not going to blame me for acting on my sincere convictions. He is supposed to be fair, and it is not fair to penalize someone for an honest mistake. Therefore, if there is a God, I am going to be right up there in heaven along with the Christians, so I haven't lost anything. And if, as I suppose, there is no God, then I am certainly better off not spending all that time and money on religion, and being otherwise hemmed in. So, as aforesaid, I have all the possibilities covered. Now, some of my friends have said that I ought not to be so sure that I have nothing to worry about if there is a God. But I say that if the Universe is ruled by a Being who is so unfair that he would punish someone for an honest mistake, then I want nothing to do with such a being. He is mean, and nasty, and unjust, and I defy him. So there!

Compare it with another speech:
Here I sit in my chemistry lab, with a nice cup of coffee in front of me, to which I have just added a spoonful of sugar, and which I am now about to drink. My lab partner has just said, "Stop! Don't drink that coffee. I was watching, and instead of adding sugar from the sugar jar, you added cyanide from the cyanide jar which is just next to it. If you drink it, it will surely kill you." But I shall pay no attention to this warning. I do not think that I am likely to make that sort of stupid mistake. Besides, if by any chance I am wrong, and this really is cyanide, I am in no danger, because I truly and sincerely believe that this is sugar. I am a chemist, and I have great faith in the Laws of Chemistry. I know that it is the Laws of Chemistry that enabled life to originate and evolve in the first place. (Some chemists have given reasons for supposing that, given the Laws of Chemistry, the development of life on any planet at a suitable distance from its sun is inevitable.) I owe my life to the Laws of Chemistry. I know that those laws are pro-life, that they are on my side. The suggestion that those laws would penalize me for an honest mistake, for acting on a sincerely held belief, is ridiculous and blasphemous. If the Laws of Chemistry are really as unjust as that, then I defy the Laws of Chemistry. So there!

Having mentioned the two speakers, Butler makes his point:
It is most perverse of a Deist to complain that Christians do not believe in a God who forgives honest error. If a Deist really got his views of God from a study of Nature, as he claims, he would find no reason to suppose that God makes any distinction whatever, as to consequences, between an act committed in honest error and the same act committed in wilful cussedness. The Laws of Chemistry, which God created, make no such distinction. Why should the Deist believe that God does? And why should he demand that the Christian believe that God does? In fact, we do have some grounds for supposing that God is gracious to those who do wrong out of honest error or ignorance (see Luke 23:34 and 1 Timothy 1:13), but we find these grounds in the study of Scripture, not in the study of Nature.

Again, the Deist objects:

We are agreed that God is Love, and that he cares for all those whom he has made. But the Bible describes him as slaying the first-born of Egypt, and commanding the Israelites to slay everyone in the city of Jericho, right down to the new-born babe. Does the Bible reveal a God of Love?

Butler replies:

Nature shows us entire towns destroyed by earthquakes or volcanos, or plague. Worse, every human eventually dies. Why is it consistent with the goodness of God to decide that everyone in Pompeii is to die now, and cause a volcano to kill them, but not consistent with the goodness of God to decide that everyone in Jericho is to die now, and order Joshua to kill them? We are agreed that there is a life after death, and that makes it easier to see that ending Jones's life on Tuesday is not necessarily inconsistent with Jones's longterm best interest. It may seem implausible that everyone in Pompeii, or everyone in Jericho, or everyone on the 747 that crashed, was at precisely that stage in his life where it was best for him to move on, but as long as we do not claim to be omniscient, we can hardly say that we know that it would have been better for some of them to live longer. What is certainly true is that this is no more a problem for the Christian than for the Deist.

It may seem that Butler, by proving that Deism has as many problems as Christianity, is simply encouraging Deists to become Atheists. He would say:

Deists and Christians both have reason to believe in God. Both have seen that without God the world simply does not make sense. Both see many things, in Nature or the Scriptures or both, that are not what we would expect from a good and powerful God. We wonder about the reasons for them. Sometimes we can make a plausible guess at the reasons. Sometimes we cannot begin to guess at why God caused or permitted some event, and yet we continue to believe that there is a good reason. Is this irrational? Why should it be thought so? I believe in what we may conveniently refer to as the laws of physics. When I see a good stage magician at work, he does things that I cannot explain in terms of the laws of physics. Nevertheless, I remain convinced that there is a perfectly good natural explanation for them. Faced with a choice between believing that Nature is in fact lawless and supposing that that there is some way that I have overlooked of sneaking the rabbit into the hat, even though I cannot begin to guess what it is, I opt for the latter every time. Likewise, faced with a death (for example) that seems to serve no purpose, and forced to choose between supposing that there is no God and supposing that God knows more than I do, I opt for the latter every time, because the latter gives me a universe with a few unsolved (by me) puzzles in it, but the former gives me a universe fundamentally without meaning.

Incidentally, the above are not quotations from Butler. They are my attempts to express the gist of Butler's arguments. One of the frustrating things about reading Butler, for me, is that he almost never uses examples or illustrations to bring an argument to life. Everything is stated in terms of general principles, and left there. This, plus the total lack of any devotional atmosphere, can make the book, in one sense, very dry reading. On the other hand, many of his sayings are perceptive, insightful, and memorable. I suspect that most readers of Butler will find themselves often pausing to make a check-mark in the margin (not, of course, if reading a borrowedcopy) or reading a remark several times so as to remember it and quote it when appropriate.

In its own day, the book had a tremendous influence. David Hume, a radically skeptical philosopher, who did not admire most Christian apologists, admired Butler, and unsuccessfully sought permission todedicate his own work to Butler.

written by James Kiefer

Note: More information on Joseph Butler is available on the Internet Encyclopedia of Philosophy.

Prayer

O God, by your Holy Spirit you give to some the word of wisdom, to others the word of knowledge, and to others the word of faith: We praise your Name for the gifts of grace manifested in your servants George Berkeley and Joseph Butler, and we pray that your Church may never be destitute of such gifts; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Alternate Psalm and Readings

Psalm 119:89-96
Isaiah 6:6-10
Acts 13:38-44
John 3:11-16

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: The First Sunday after the Epiphany

Father in heaven, who at the baptism of Jesus in the River Jordan proclaimed him your beloved Son and anointed him with the Holy Spirit: Grant that all who are baptized into his Name may keep the covenant they have made, and boldly confess him as Lord and Savior; who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

For Mission

O God, you have made of one blood all the peoples of the earth, and sent your blessed Son to preach peace to those who are far off and to those who are near: Grant that people everywhere may seek after you and find you; bring the nations into your fold; pour out your Spirit upon all flesh, and hasten the coming of your kingdom; through Jesus Christ our Lord. Amen.

World Cycle of Prayer

We pray for the people of Panama.

Ecumenical Cycle of Prayer

We pray for our sisters and brothers members of the Tamil Evangelical Lutheran Church.

A Collect for Peace

O God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries; through the might of 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 thoseof 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 All Sorts and Conditions

O God, the creator and preserver of all, we humbly beseech you for all sorts and conditions of people; that you would be pleased to make your ways known unto them, your saving health unto all nations. More especially we pray for your holy Church universal; that it may be so guided and governed by your good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to your fatherly goodness all those who are in any ways afflicted or distressed, in mind, body, or estate; that it may please you to comfort and relieve them according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen.

For the Poor and Neglected

Almighty and most merciful God, we remember before you all poor and neglected persons whom it would be easy for us to forget: the homeless and the destitute, the old and the sick, and all who have none to care for them. Help us to heal those who are broken in body or spirit, and to turn their sorrow into joy. Grant this, Father, for the love of your Son, who for our sake became poor, Jesus Christ our Lord. Amen.

For Those Who Live Alone

Almighty God, whose Son had nowhere to lay his head: Grant that those who live alone may not be lonely in their solitude, but that, following in his steps, they may find fulfillment in loving you and their neighbors; through Jesus Christ our Lord. Amen.

Hymn: Thou, Whose Almighty word

Thou, Whose Almighty word
Chaos and darkness heard,
And took their flight,
Hear us, we humbly pray;
And, where the Gospel day
Sheds not its glorious ray,
Let there be light!

Thou Who didst come to bring
On Thy redeeming wing
Healing and sight,
Health to the sick in mind,
Sight to the inly blind,
O now, to all mankind
Let there be light!

Spirit of truth and love,
Life-giving, holy Dove,
Speed forth Thy flight!
Move on the waters' face,
Bearing the lamp of grace,
And, in Earth's darkest place,
Let there be light!

Blessèd and Holy Three,
Glorious Trinity,
Wisdom, Love, Might;
Boundless as ocean's tide,
Rolling in fullest pride
Through the world, far and wide,
Let there be light!

Words: John Marriott (1813) | Music: Felice de Giardini | Tune: Moscow

A Prayer of Self-Dedication

Almighty and eternal God,
so draw our hearts to you,
so guide our minds,
so fill our imaginations,
so control our wills,
that we may be wholly yours,
utterly dedicated unto you;
and then use us, we pray you, as you will,
and always to your glory and the welfare of your people;
through our Lord and Savior Jesus Christ. Amen.

The 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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