the last sunday after pentecost: christ the king22 november 2015

organ voluntaryToccata and Fugue in D Minor, BWV 565 Johann Sebastian Bach (1685-1750)

The service begins with a procession. This tradition dates back to the early church (pre-325 ce), when liturgical books and sacred vessels were kept in special stor-age rooms for safe keeping and the procession was necessary to bring these objects into the church when needed.The procession 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 deserves this special gesture.The word “collect” comes from the late Latin collecta, which means “assem-bly.” Regarding the liturgy, it may refer to a prayer spoken on behalf of all those collected. A collect is comprised of an invocation (“Almighty God”), a petition (“Cleanse the thoughts of our hearts...”), and a conclusion (“through Christ our Lord. Amen.”).

The People stand

hymn at the entrance 494Crown him with many crowns

the acclamation & collect for purity

Blessed 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 gloriaThe GLORIA (4th century) is a hymn of praise to the Trinity and contains the an-gels’ song to the shepherds at the time of Jesus’ birth (Luke 2:13–14).

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The COLLECT OF THE DAY A different collect is appointed for each Sunday and Feast Day of the liturgical year. This prayer reflects the liturgical season and often ‘collects’ the major themes of the scripture les-sons appointed for the day.

the collect of the day

The Lord be with you.And also with you.Let us pray. Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The People sit

the lessons

These are the last words of David:The oracle of David, son of Jesse, the oracle of the man whom God exalted,the anointed of the God of Jacob, the favorite of the Strong One of Israel:The spirit of the LORD speaks through me, his word is upon my tongue.The God of Israel has spoken, the Rock of Israel has said to me:One who rules over people justly, ruling in the fear of God,

The FIRST READING is generally taken from the Old Testament. The word “testament” comes from the Lat-in translation of the Hebrew berith, which means “covenant.”

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psalm 132:1-13The choir sings the following refrain, then all repeat

LORD, remember David, and all the hardships he endured; How he swore an oath to the LORD and vowed a vow to the Mighty One of Jacob: “I will not come under the roof of my house, nor climb up into my bed; I will not allow my eyes to sleep, nor let my eyelids slumber; Until I find a place for the LORD, a dwelling for the Mighty One of Jacob.”Refrain

“The ark! We heard it was in Ephratah; we found it in the fields of Jearim. Let us go to God’s dwelling place; let us fall upon our knees before his footstool.” Arise, O LORD, into your resting-place, you and the ark of your strength. Let your priests be clothed with righteousness; let your faithful people sing with joy. For your servant David’s sake, do not turn away the face of your Anointed.Refrain

The LORD has sworn an oath to David; in truth, he will not break it: “A son, the fruit of your body will I set upon your throne. If your children keep my covenant and my testimonies that I shall teach them, their children will sit upon your throne for ever-more.”Refrain

The GRADUAL falls between the Old Testament reading and the Epistle. The term comes from the Latin gradus, meaning “step,” on which cantors stood. The gradual serves as a meditation or re-sponse to the reading.

is like the light of morning, like the sun rising on a cloudless morning,gleaming from the rain on the grassy land. Is not my house like this with God?For he has made with me an everlasting covenant, ordered in all things and secure.Will he not cause to prosper all my help and my desire? But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand;to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot.

2 Samuel 23:1-7 NRSVThe Word of the Lord.Thanks be to God.

The word SERMON comes from a Middle English word which was de-rived from the Latin sermō, mean-ing “discourse, or conversation”. This provides an opportunity for the priest or speaker to reflect on one or more of the readings of the day.

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The People stand

hymn at the sequence 483The head that once was crowned with thorns

The SEQUENCEHistorically, psalm verses were sung or recited without antiphon before the reading of the Gospel. This was known as a tract. From the ninth century into the eleventh, these verses were elaborated, so that one syllable would get one note, thus making them easier to chant. These amplified texts were known as sequences.

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

Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” Jesus answered, “Do you ask this on your own, or did others tell you about me?” Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”

John 18:33-37 NRSVThe Gospel of the Lord.Praise to you, Lord Christ.

the sermonThe Reverend Canon Rob Rhodes

Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen.

“I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.

Revelation 1:4b-8 NRSVThe Word of the Lord.Thanks be to God.

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 con-troversies of early Christianity.

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 physical reminder that the Gospel should be held in the mind, spoken on the lips, and believed in the heart.

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

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The People stand

the nicene creed

We believe in one God, the Father, the Almighty, maker of heav-en and earth, of all that is, seen and unseen.

We believe in one Lord, Jesus Christ, the only Son of God, eter-nally begotten of the Father, God from God, Light from Light,

true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salva-tion he came down from heaven:

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

For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and

the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. X We look for the resurrection of the dead, and the life of the world to come. Amen.

The NICENE CREED was first issued by the Council of Nicaea in 325 ce, but in the form used today it is frequently thought to have been refined at the Council of Constantinople in 381 ce.

At these words, a solemn bow may be made. This phrase is called “the divine condescension,” which refers to the willingness of God to humble Godself for the sake of humanity. In awe of such divine humility, the assembly humbles itself and makes a gesture of gratitude.

the prayers of the people

The intercessor offers prayers for the Church, the Nation, the welfare of the world, the concerns of the community, those who suffer, and the departed.

after each petitionlet us pray to the Lord.Lord, have mercy. In the communion of all the saints, let us commend ourselves, and one another, and all our life, to Christ our God.To thee, O Lord our God.

The Celebrant adds a concluding Collect.

Let us confess our sins against God and our neighbor.The People stand or kneelMost 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 sor-ry 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.

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

the peace

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

The People reconcile with their neighbors and greet one another in the name of the Lord.

The PEACEThe practice in ancient Judea of greeting one another with a kiss on the cheek was widespread among Christians. Early church patriarchs 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. There-fore 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 hand-shake or friendly embrace, but the sentiment still endures.

The People stand

hymn at the presentation 380From all that dwell below the skies

anthem at the preparationAntiphon from Five Mystical Songs

Let all the world in every corner sing, My God and King! The heavens are not too high,His praise may thither fly: The earth is not too low, His praises there may grow.Let all the world in every corner sing, My God and King!

Let all the world in every corner sing, My God and King! The Church with psalms must shout,No door can keep them out; But above all, the heart Must bear the longest part.Let all the world in every corner sing, My God and King!

Text: George Herbert (1593-1633)Music: Ralph Vaughan Williams (1872-1958)

During the PREPARATION, the deacon 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 and presented to the deacon or cele-brant. Once the bread and wine are placed on the altar, a prayer is said over them.

the holy eucharist

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The EUCHARISTIC PRAYER is the prayer over the bread and wine. The prayer is also known as The Great Thanks-giving, the anaphora, the prayer of consecration, and the canon of the Mass. The Book of Common Prayer includes eight eucharistic prayers. Today we are using EUCHARISTIC PRAYER A.

The PREFACE is the opening of the Eucharistic Prayer and includes a SALUTATION,

the SURSUM CORDA,(Latin for “Lift up your hearts”)

It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty, Creator of heaven and earth.

Here a Proper Preface is sung or said.

Therefore we praise you, joining our voices with Angels and Arch-angels and with all the company of heaven, who for ever sing this hymn to proclaim the glory of your Name:

a PROPER PREFACE The BCP provides a proper preface for all the days of the church year, except several weekdays after Pentecost.

and ends with the SANCTUS and BENEDICTUS.

Sanctus is Latin for “holy.” The text comes from Isaiah 6:3. Hosanna (in Hebrew, Hoshana, meaning “save”) is a reference to Jesus’ triumphal entry into Jerusalem.

Latin for “blessed,” Benedictus comes from Psalm 118:26 and is a reference to Jesus’ triumphal en-try into Jerusalem.

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The People stand or kneel.

Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen into sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only and eternal Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father of all. He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect sacrifice for the whole world.

On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat: This is my Body, which is given for you. Do this for the remem-brance of me."

The WORDS OF INSTITUTION (or Institution Narrative) is an account of the last supper at which Jesus’ words of “institu-tion” 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 no-tion in which an event or person from the past is not just remembered but made present.

After supper he took the cup of wine; and when he had given thanks, he gave it to them, 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."

Therefore we proclaim the mystery of faith:Christ has died. Christ is risen. Christ will come again.

The MEMORIAL ACCLAMATION, which is common in the eucharistic liturgies of the east, may ei-ther anticipate or serve as a prayer of anamnesis.

We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving. Recalling his death, resur-rection, and ascension, we offer you these gifts.

The OBLATION express-es the offering of our-selves and our gifts. The elements of bread and wine are identified as Christ’s self-oblation.

Sanctify them by your Holy Spirit to be for your people the Body and Blood of your Son, the holy food and drink of new and unending life in him. X Sanctify us also that we may faithfully receive this holy Sacrament, and serve you in unity, constancy, and peace; and at the last day bring us with all your saints into the joy of your eternal kingdom.

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.

All this we ask through your Son Jesus Christ: By him, and with him, and in him, in the unity of the Holy Spirit all honor and glory is yours, Almighty Father, now and for ever.

THE DOXOLOGY concludes the Eucharistic Prayer, giving praise to the Triune (3-per-son) God.

The GREAT AMEN em-phasizes the assent of the people to the words spoken on their behalf by the celebrant.

music at the communion Ride On, King Jesus

Ride on, King Jesus; no man can a-hinder me.He is King of Kings, He is Lord of Lords,Jesus Christ, the First and Last; no man a-works like Him.King Jesus rides a milk-white horse; no man a-works like Him.The river of Jordan He did cross; no man a-works like Him.King Jesus rides in the middle of the air; no man a-works like Him.He calls the saints from everywhere; no man a-works like Him.

Text: Traditional SpiritualMusic: Traditional Spiritual; setting by Howard Helvey (b. 1968)

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

anthem at the fractionAt the FRACTION the priest breaks the consecrated bread,

a gesture and sym-bol of Christ breaking bread at the Last Sup-per, and of his broken body given for us and our salvation.

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

All who are drawn to God’s t able through the waters of baptism are welcome to receive Holy Commu-nion. When you come to the railing, you may either stand or kneel. 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.

hymn 435At the Name of Jesus every knee shall bow

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The People stand

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

the postcommunion prayer

Let us pray. Eternal God, heavenly Father, you have graciously accepted us as living members of your Son our Savior Jesus Christ, and you have fed us with spiritual food in the Sacrament of his Body and Blood. Send us now into the world in peace, and grant us strength and courage to love and serve you with gladness and singleness of heart; through Christ our Lord. Amen.

The Bishop or Priest may bless the People. The People respond Amen.

The Liturgy of the Eu-charist ends with the POSTCOMMUNION PRAYER and begins the concluding rites.

A final BLESSING X of a Trinitarian nature may be said.

hymn at the closing 544Jesus shall reign where’er the sun

Like the opening hymn, this hymn serves to facilitate the exit of the chancel party. Contrary to popular belief, this is not a re-cession but a proces-sion from the church into the world.

the dismissalThe Deacon or Celebrant offers a dismissal. The People respond Thanks be to God.

The DISMISSAL con-cludes the service, bidding us to go out into the world to do the work of Jesus.

organ voluntaryPaean Kenneth Leighton (1929-1988)

copyrightsGloria in Excelsis, Offertory Presentation, Sanctus, Fraction. Music: from Mass in E by Jeffrey Smith. © 1990 MorningStar Music Publications/Birnamwood Publications. Reprinted under OneLicense.net A-707575. • Lift up your hearts: Sursum corda. © 1985 by Church Publishing, Inc. Reprinted under OneLicense.net A-707575. • Conclusion of Eucharistic Prayer and Amen. © 1985 by Church Publishing, Inc. Reprinted under OneLicense.net A-707575.

f lower guildSusan PaceSusan SargenNancy ChristensenChris ChristensenPeg RoudebushLeslie Welton

altar guildNancye PhillipsShirley Wang Barb LopezMilo MarshallLinda Berger

ushersGeorge MarshallPat Coyle Sigred CoyleBill MyersOlden WarrenChuck EllmanPaula Rose

chalice-bearersGeorge MutemaSusan PaceMichael PoradaSandy Porada

readersEmily BoswellEd Burdell

intercessorDavid Fedders

acolyte masterJerry Stein

acolytesMary Claire FibbeBen FibbeMilo MarshallMichael Porada

vergersSarah-Theresa MurakamiJerry Lowe

greetersSue HoelJulietta SimmsSarah Hartwig

hospitalityFoy KnieremSteve DeMarDenis Murphy Yvonne Schrotel MurphyJulie Kline

celebrantThe Reverend Canon Manoj M. Zacharia

homilistThe Reverend Canon Rob Rhodes

assisting clergyThe Reverend Canon Sherilyn Pearce The Reverend Canon William E. ScrivenerThe Reverend Canon Anne Reed, DeaconThe Reverend Douglas Argue, Deacon

ministers in today’s service

SUNDAY SERVICES8:00 a.m. Holy Eucharist Rite I10:00 a.m. Holy Eucharist Rite II6:00 p.m. Shifrah 6:00 p.m. Evensong (first Sundays of the month, October through May)

WEEKDAY SERVICESMonday 6:00 p.m. Evening PrayerTuesday 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 Dean

Jane Page-Steiner Senior Warden Bob Beiring Don Lane John Grate Michael Henrickson Anne Jaroszewicz Jack Jose

Elizabeth Brown Junior Warden Julie Kline Karen Taylor Bertie Ray III Mark Sackett Kathy Mank Rosemary WeghorstJan-Michele Lemon Kearney

FYIA diocese is a of collection of con-

gregations, or parishes, within a de-

fined border that are overseen by

a bishop.

A bishop is the chief pastor of a

diocese. He or she is elected and

consecrated as a successor to the

Apostles. The bishop is installed in a

cathedral, which houses the bish-

op’s chair, called the cathedra.

The dean serves as the head of the

chapter at a cathedral church.

The word canon has several mean-

ings, but regarding clergy, it is a

member of a diocesan or cathe-

dral’s clerical staff. A canon may

work to assist the bishop, the dean,

or serve in a specific area of min-

istry. An honorary canon is a cleric

appointed to assist in the services

of a cathedral, but are not residen-

tiary and not entitled to a stipend

or vote in the chapter.

Within the Anglican communion

tradition, a deacon is an ordained

cleric. The deacon has specific

liturgical roles, such as proclaim-

ing the Gospel, bringing the con-

cerns of the world into the church

(prayers of the people), preparing

the table for communion, being

a cupbearer, and dismissing the

community to serve the world. His-

torically, the deacon’s duties were

similar to that of the chief steward

in a large household.

A verger (from the latin virga,

meaning “rod”) is an attendant

who walks before the bishop or

priests with said rod. The verger’s

responsibility is to maintain the pro-

cession, maintain the order and

pace of a service, and see to the

various details associated with a li-

turgical drama.

The vestry is a group of lay (non

-ordained) members who, with the

chief cleric, are charged with the

worldly affairs of the church.

Residential CanonsThe Rev. Canon Manoj M. ZachariaThe Rev. Canon Sherilyn PearceThe Rev. Canon Robert Rhodes

Honorary CanonsThe Rev. Canon Scott A. GunnThe Rev. Canon George Hill IIIThe Rev. Canon William Scrivener

DeaconsThe Rev. Canon Anne L. ReedThe Reverend Marshall WisemanThe Reverend Douglas Argue

Associate ClergyThe Reverend Noel Julnes-DehnerThe Reverend Susan C. Lehman

Dr. Stephan Casurella Director of Music Shiloh Roby Associate Director of MusicRafael Soares Associate Musician for Children and YouthDan Carlson Director of Youth MinistriesBeth Mendez Director of Children’s Formation & Family MinistriesSarah Hartwig Director of Communications

THE VESTRY