The Ninth Sunday after Pentecost

July 17, 201610:00 a.m.

The Holy Eucharist • Rite II

Christ Church Cathedral The Diocese of Southern Ohio

The Very Reverend Gail E. Greenwell Celebrant

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Organ VoluntarySuite du Deuxième Ton Louis-Nicolas Clérambault (1676-1749)

Plein jeuRécit de NazardCaprice sur les Grands Jeux

¶ The People stand

Hymn at the Entrance 596Judge eternal, throned in splendor

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 and the proces-sion was necessary to bring these objects into the church when needed. The proces-sion party will approach the Altar and reverence it with a bow or a kiss. The Altar is a symbol of Christ at the heart of the assembly and so de-serves this special gesture.

The word “collect” comes from the late Latin collecta, which means “assembly.” Regarding 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. Almighty God, the fountain of all wisdom, you know our necessi-ties before we ask and our ignorance in asking: Have compassion on our weakness, and mercifully give us those things which for our unworthiness we dare not, and for our blindness we cannot ask; through the worthiness of your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for 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 Amos.

This is what the Lord God showed me—a basket of summer fruit. He said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the Lord said to me,“The end has come upon my people Israel; I will never again pass them by. The songs of the temple shall become wailings in that day,”says the Lord God; “the dead bodies shall be many, cast out in every place. Be silent!” Hear this, you that trample on the needy, and bring to ruin the poor of the land, saying, “When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great,and practice deceit with false balances, buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat.” The Lord has sworn by the pride of Jacob: Surely I will never forget any of their deeds. Shall not the land tremble on this account,and everyone mourn who lives in it, and all of it rise like the Nile, and be tossed about and sink again, like the Nile of Egypt? On that day, says the Lord God, I will make the sun go down at noon, and darken the earth in broad daylight. I will turn your feasts into mourning, and all your songs into lamentation; I will bring sack-cloth on all loins, and baldness on every head; I will make it like the mourning for an only son, and the end of it like a bitter day. The time is surely coming, says the Lord God, when I will send a famine on the land; not a famine of bread, or a thirst for water, but of hear-ing the words of the Lord. They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the Lord,but they shall not find it.

Amos 8:1-12 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.”

Amos, one of the Twelve Mi-nor Prophets, was active during the reign of Jeroboam II (786–746 bc) and Uzziah (783–742 bc), a time when both Israel in the North and Judah in the South were peaking in prosperity.

The wealthy, Amos observed, became rich at the expense of others. Peasant farmers who once practiced subsis-tence farming were forced to farm crops that brought the most profit, namely wine and oil.

God sent Amos to Samaria, the capital of the Northern kingdom, and, through Amos, told the people that the sins of Israel would be judged, and it will be a foreign nation that would enact judgment.

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

You tyrant, why do you boast of wickedness against the godly all day long? You plot ruin; your tongue is like a sharpened razor, O work-er of deception. You love evil more than good and lying more than speaking the truth. You love all words that hurt, O you deceitful tongue. Oh, that God would demolish you utterly, topple you, and snatch you from your dwelling, and root you out of the land of the living!We will trust in God’s great mercy.

The righteous shall see and tremble, and they shall laugh at him, say-ing, “This is the one who did not take God for a refuge, ut trusted in great wealth and relied upon wickedness.” But I am like a green olive tree in the house of God; I trust in the mercy of God for ever and ever. I will give you thanks for what you have done and declare the goodness of your Name in the presence of the godly. Psalm 52We will trust in God’s great mercy.

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 Colossians.

Christ Jesus is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. He himself is before all things, and in him all things hold togeth-er. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. And you who were once estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body through

We will trust in God’s great mer - cy.

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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.

death, so as to present you holy and blameless and irreproachable before him—provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven. I, Paul, became a servant of this gospel. I am now rejoicing in my sufferings for your sake, and in my flesh I am completing what is lacking in Christ’s afflictions for the sake of his body, that is, the church. I became its servant according to God’s commission that was given to me for you, to make the word of God fully known, the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. It is he whom we proclaim, warning everyone and teaching everyone in all wisdom, so that we may present everyone mature in Christ.

Colossians 1:15-28 NRSVThe Word of the Lord.Thanks be to God.

¶ The People stand

Hymn at the Sequence 467Sing, my soul, his wondrous love

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

As Jesus and his disciples went on their way, Jesus entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

Luke 10:38-42 NRSVThe Gospel of the Lord.Praise to you, Lord Christ.

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

The Sermon The Reverend Canon Sherilyn Pearce

¶ 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, begot-ten, 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 accor-dance 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 acknowledge 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.

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.

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.

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

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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 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 mer-cy 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.

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

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

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.

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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Anthem at the Preparation

O be joyful in the Lord, all ye lands: serve the Lord with gladness, and come before his presence with a song.Be ye sure that the Lord he is God: it is he that hath made us, and not we ourselves;we are his people, and the sheep of his pasture.O go your way into his gates with thanksgiving, and into his courts with praise.Be thankful unto him, and speak good of his name.For the Lord is gracious, his mercy is everlasting: and his truth endureth from generation to generation.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.

Text: Psalm 100Music: Herbert Howells (1892-1983)

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 People stand

Hymn at the Presentation

cont.

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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.

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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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:

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X

¶ 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.

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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.”

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.

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.

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).

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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.

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Music at the Communion

Hymn 488Be thou my vision, O Lord of my heart

¶ 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.

Jesu, the very thought of Theewith sweetness fills my breast;But sweeter far Thy face to see,and in Thy presence rest.

No voice can sing nor memory finda sweeter sound than Thy blest name,O Savior of mankind.

O Hope of every contrite heart!O Joy of all the meek!To those who fall how kind Thou art.How good to those who seek.

But what to those who find? Ah this no tongue nor pen can show;The love of Jesus! what it is,None but his loved ones know.

Jesu, our only joy be Thou,as Thou our prize wilt be;Jesu, be Thou our glory now,and through eternity.

Text: Bernard of Clairvaux (1090-1153)Music: Richard Proulx (1937-2010)

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 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.

¶ The Celebrant says a X blessing. Amen.

Hymn at the Closing 336Come with us, O blessed Jesus

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

Organ VoluntaryWir gläuben all’ an einen Gott, BWV 680 J. S. Bach (1685-1750)

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

All are welcome.

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.

HospitalityJohn TreacyRoland FickeBob Shawver Brenda Shawver

Flower GuildPriscilla DunnAlicia ClarkJanet YorgenPeg Roudebush

Altar GuildChris Carey Shirley Schooler

Acolyte MasterJerry Stein

AcolytesMichael PoradaJohn MorelandSandy Porada

VergersDebbi RhodesJerry Lowe

GreetersGeorge MarshallJohn TreacyRoland FickePhil HagnerChuck HarrisTrish BorgoJim BorgoMichael TuckerJon Berger

Lay Eucharistic MinistersSarah-Theresa MurakamiGeorge MutemaMichael PoradaKaren Moreland

ReadersTom KentDawn Bruestle

IntercessorMerelyn Bates-Mims

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 Jason Leo, Honorary CanonThe Reverend Canon Scott A. Gunn, Honorary CanonThe Reverend Canon George A. Hill III, 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