Standing Commission on Liturgy and Music

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About this commemoration

Roland Allen was an English missionary, supported by the Society for the Propagation of the Gospel in Foreign Parts (SPG) who served briefly in North China and for many years in East Africa. Allen believed that the mission work of the western churches was paternalistic and deeply rooted in colonialist values that were incompatible with the gospel.

Allen was born in 1868; his father was an Anglican priest. He attended St. John’s College at Oxford and was ordained to the priesthood in 1893. His first assignment with SPG was to North China where he served for seven years before returning to England because of poor health. He served briefly as a parish priest before turning to research and writing on mission work and missionary methods. This work led him to East Africa, particularly to Kenya, where he lived for much of the rest of his life.

Allen’s most famous work, Missionary Methods: St. Paul’s or Our’s, was published in 1912. Allen argued that St. Paul’s vision was to build a community, and raise up leaders so that the sacraments could be administered. The community could be left alone to do their work of converting others to Jesus under the guidance of the Holy Spirit. Allen continued to refine his methods in later writings emphasizing the need for indigenous leadership as opposed to bishops and other leaders coming from foreign territories. In many situations, Allen favored clergy who were “tentmakers”—engaged in secular employment while serving their congregations—after the example of St. Paul.

Allen possessed a gregarious temperament combined with absolute confidence in his ideas. He raised people’s ire no matter where he went, but he was also praised for the clarity of his convictions, his passion for the gospel, and his desire to see every local faith community thrive under its own leadership.

Even though Allen’s ideas were often viewed with derision or, at least, suspicion, in his own day, he was the catalyst for the reform of mission strategy throughout the world and most of his ideas seem self-evident today.

Collects 

I  Almighty God, by whose Spirit the Scriptures were opened to thy servant Roland Allen, so that he might lead many to know, live and proclaim the Gospel of Jesus Christ: Give us grace to follow his example, that the variety of those to whom we reach out in love may receive thy saving Word and witness in their own languages and cultures to thy glorious Name; through Jesus Christ, thy Word made flesh, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.  Amen.

II  Almighty God, by your Spirit you opened the Scriptures to your servant Roland Allen, so that he might lead many to know, live and proclaim the Gospel of Jesus Christ: Give us grace to follow his example, that the variety of those to whom we reach out in love may receive your saving Word and witness in their own languages and cultures to your glorious Name; through Jesus Christ, your Word made flesh, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Psalm  119:145–152

Lessons

Numbers 11:26–29

2 Corinthians 9:8–15

Luke 8:4–15

Preface of Baptism

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

The presence of Anglicans in Brazil is first recorded in the early nineteenth century and took the form of chaplaincies for English expatriates. It was not, however, until 1890 when missionary efforts among the Brazilian people began under the care of two Episcopal Church missionaries, Lucien Lee Kinsolving and James Watson Morris. They held the first service on Trinity Sunday 1890 in Porto Alegre. Within a year, three additional missionaries—William Cabell Brown, John Gaw Meem, and Mary Packard—arrived and joined the work. These five missionaries are the pioneers and considered the founders of the Episcopal Anglican Church of Brazil.

In 1899, Kinsolving was made missionary bishop for the work in Brazil by the House of Bishops of the Episcopal Church, and in 1907 the missionary district of Brazil was established by The General Convention. The number of parishes and institutions continued to increase. The bishops were raised up from among Episcopal Church missionaries who were serving in the missionary district. Fifty years after the work first began, in 1940, the first native Brazilian was elected to the episcopate, Athalício Theodoro Pithan.

By 1950, the work had increased to the point that the missionary district was too large and it was divided into three dioceses. This set the stage for the continued development of the church in Brazil, which eventually led to the formation of the Episcopal Anglican Church of Brazil as an autonomous Province of the Anglican Communion in 1965. Complete financial independence from the Episcopal Church was completed by 1982, although the two churches continue to have strong bonds of affection and united mission efforts through companion diocese relationships and coordination at the church-wide level.

Collects

I  O God, who didst send thy Son to preach peace to those who are far off and to those who are near: we bless thee for the missionaries from the Episcopal Church and those who first responded to their message, joining together to establish the Episcopal Anglican Church of Brazil; and we pray that we, like them, may be ready to preach Christ crucified and risen, and to encourage and support those who pioneer new missions in him; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.  Amen.

II  O God, who sent your Son to preach peace to those who are far off and to those who are near: we bless you for the missionaries from the Episcopal Church and those who first responded to their message, joining together to establish the Episcopal Anglican Church of Brazil; and we pray that we, like them, may be ready to preach Christ crucified and risen, and to encourage and support those who pioneer new missions in him; who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Psalm 125

Lessons 

2 Esdras 2:42–48

1 Peter 1:18–25

Luke 4:14–21

Preface of All Saints

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.Th

 

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About this commemoration

Ini Kopuria, the first Elder Brother of the Melanesian Brotherhood, was born soon after the start of the twentieth century on the island of Guadalcanal in the Solomons.

Ini attended St. Barnabas School on Norfolk Island, an institution started by Bishop J. C. Patterson with the purpose of training young men to teach their own people. Ini’s daily contact with the Anglican Christians at St. Barnabas led to his own developed sense of religious calling. One story about his time there relates his strict adherence to a rule of silence during Lent, and on one Ash Wednesday, when confronted by a teacher who questioned this practice, Ini replied by letter, refusing to break his vow. It was then that many around him began to notice his calling to a religious vocation.

Although it was expected that upon leaving school, Ini would return to Guadalcanal to teach his own people, he surprised everyone by becoming a police officer in the Native Armed Constabulary.Though initially unhappy with his role in the police, he earned the respect and admiration of his superiors with his dedication and wisdom. In 1927, after he had left the police force, he was asked by the Commissioner to return to the police and go to the island of Mala to quiet local unrest. Ini is said to have remarked, “It would be bad if I were to go there with a rifle; I may want to return one day with the Gospel.”

It was during his recovery from an injury in 1924 that Ini came to the realization that only in service to Christ would his life find meaning and fulfillment. Under the direction of his Bishop, John Steward, he took his vows as the first Elder of the Melanesian Brotherhood, an Anglican order devoted to the spread of the Gospel among the non-Christian areas of Melanesia. The Order, characterized by its vows of simplicity, in this day continues its work of peacemaking and includes not only Melanesians, but also Polynesians, Filipinos, and Europeans.

Collects

I  Loving God, may thy Name be blest for the witness of Ini Kopuria, police officer and founder of the Melanesian Brotherhood, whose members saved many American pilots in a time of war, and who continue to minister courageously to the islanders of Melanesia. Open our eyes that we, with these Anglican brothers, may establish peace and hope in service to others, for the sake of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.  Amen.

II  Loving God, we bless your Name for the witness of Ini Kopuria, police officer and founder of the Melanesian Brotherhood, whose members saved many American pilots in a time of war, and who continue to minister courageously to the islanders of Melanesia. Open our eyes that we, with these Anglican brothers, may establish peace and hope in service to others, for the sake of Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever.  Amen.

Psalm 31:19-24

Lessons

Zechariah 1:7–11

Revelation 14:13–16

Matthew 8:5–13

Preface of a Saint (3)

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

Boniface is justly called one of the “Makers of Europe.” He was born at Crediton in Devonshire, England, about 675, and received the English name of Winfred. He was educated at Exeter, and later at Nursling, near Winchester, where he was professed a monk and ordained to the presbyterate.

Inspired by the examples of Willibrord and others, Winfred decided to become a missionary, and made his first Journey to Frisia (Netherlands) in 716—a venture with little success. In 719 he started out again; but this time he first went to Rome to seek papal approval. Pope Gregory the Second commissioned him to work in Germany, and gave him the name of Boniface.

For the rest of his days, Boniface devoted himself to reforming, planting, and organizing churches, monasteries, and dioceses in Hesse, Thuringia, and Bavaria. Many helpers and supplies came to him from friends in England. In 722 the Pope ordained him a bishop, ten years later made him an archbishop, and in 743 gave him a fixed see at Mainz.

The Frankish rulers also supported his work. At their invitation, he presided over reforming councils of the Frankish Church; and in 752, with the consent of Pope Zacharias, he anointed Pepin (Pippin) as King of the Franks. Thus, the way was prepared for Charlemagne, son of Pepin, and the revival of a unified Christian dominion in western Europe.

In 753 Boniface resigned his see, to spend his last years again as a missionary in Frisia. On June 5, 754, while awaiting a group of converts for confirmation, he and his companions were murdered by a band of pagans, near Dokkum. His body was buried at Fulda, a monastery he had founded in 744, near Mainz.

Collects

I  Almighty God, who didst call thy faithful servant Boniface to be a witness and martyr in Germany, and by his labor and suffering didst raise up a people for thine own possession: Pour forth thy Holy Spirit upon thy Church in every land, that by the service and sacrifice of many thy holy Name may be glorified and thy kingdom enlarged; through Jesus Christ our Lord, who liveth and reigneth with thee and the same Spirit, one God, for ever and ever. Amen.

II  Almighty God, you called your faithful servant Boniface to be a witness and martyr in Germany, and by his labor and suffering you raised up a people for your own  possession: Pour out your Holy Spirit upon your Church in every land, that by the service and sacrifice of many your holy Name may be glorified and your kingdom enlarged; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Psalm 115:1-8

Lessons 

Micah 4:1–2

Acts 20:17–28

Luke 24:44–53

Preface of Apostles

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

“Good Pope John” changed the landscape of twentieth century Christianity.

Born in Northern Italy in 1881, Angelo Roncalli was trained in Roman Catholic schools from an early age. After military service, Roncalli was ordained a priest in 1904. His passion for social justice for working people and for the poor was formed early and remained an important commitment of his ministry.

Roncalli often received complicated assignments. He was made an archbishop in 1925 and sent as the papal envoy to Bulgaria where he was responsible for reducing the tensions between Eastern Rite and Latin Rite Catholics during a difficult period.

Some years later, he was the papal representative to Greece and Turkey when anti-religious sentiments were running high. His leadership in Turkey anticipated on a local scale some of the developments of later decades on a universal scale: putting the liturgy and the official documents of the church in the language of the people, and opening conversations with the Eastern Orthodox and those of other faiths. Near the end of the Second World War, he was made the papal nuncio to Paris with the task of trying to heal the divisions caused by the war. In 1953, at the age of 72, he was made a cardinal and appointed patriarch of Venice, the first time he had ever been the bishop ordinary of a diocese.

In 1958, Cardinal Roncalli was elected Pope and took the name John XXIII. After the long pontificate of Pius XII, it was widely

assumed that John XXIII would be a brief “placeholder” pope of minor consequence. During the first year of his pontificate, he called the Second Vatican Council for the purpose of renewing and revitalizing the church. The work of the Council transformed the church of the twentieth century, not only for Roman Catholics, but for all Christians. With its emphasis on liturgical renewal, ecumenism, world peace, and social justice, the legacy of the Council continues to inspire the mission of the church among Christians of all traditions.

Collects

I  Lord of all truth and peace, who didst raise up thy bishop John to be servant of the servants of God and bestowed on him wisdom to call for the work of renewing your Church: Grant that, following his example, we may reach out to other Christians to clasp them with the love of your Son, and labor throughout the nations of the world to kindle a desire for justice and peace; through Jesus Christ, who is alive and reigneth with thee and the Holy Spirit, one God, now and for ever.  Amen.

II  Lord of all truth and peace, you raised up your bishop John to be servant of the servants of God and gave him wisdom to call for the work of renewing your Church: Grant that, following his example, we may reach out to other Christians to clasp them with the love of your Son, and labor throughout the nations of the world to kindle a desire for justice and peace; through Jesus Christ, who is alive and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Psalm  50:1–6

Lessons

Joel 2:26–29

1 Peter 5:1–4

John 21:15–17

Preface of a Saint (1)

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

June 3, 1886, thirty-two young men, pages of the court of King Mwanga of Buganda, were burned to death at Namugongo for their refusal to renounce Christianity. In the following months many other Christians throughout the country died by fire or spear for their faith.

These martyrdoms totally changed the dynamic of Christian growth in Uganda. Introduced by a handful of Anglican and Roman Catholic missionaries after 1877, the Christian faith had been preached only to the immediate members of the court, by order of King Mutesa. His successor, Mwanga, became increasingly angry as he realized that the first converts put loyalty to Christ above the traditional loyalty to the king. Martyrdoms began in 1885 (including Bishop Hannington and his Companions: see October 29th). Mwanga first forbade anyone to go near a Christian mission on pain of death, but finding himself unable to cool the ardor of the converts, resolved to wipe out Christianity.

The Namugongo martyrdoms produced a result entirely opposite to Mwanga’s intentions. The example of these martyrs, who walked to their death singing hymns and praying for their enemies, so inspired many of the bystanders that they began to seek instruction from the remaining Christians. Within a few years the original handful of converts had multiplied many times and spread far beyond the court. The martyrs had left the indelible impression that Christianity was truly African, not simply a white man’s religion. Most of the missionary work was carried out by Africans rather than by white missionaries, and Christianity spread steadily. Uganda is now the most Christian nation in Africa.

Renewed persecution of Christians by a Muslim military dictatorship in the 1970’s proved the vitality of the example of the Namugongo martyrs. Among the thousands of new martyrs, both Anglican and Roman Catholic, was Janani Luwum, Archbishop of the (Anglican) Church of Uganda, whose courageous ministry and death inspired not only his countrymen but also Christians throughout the world.

Collects

I  O God, by whose providence the blood of the martyrs is the seed of the Church: Grant that we who remember before thee the blessed martyrs of Uganda, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience even unto death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.  Amen.

II  O God, by your providence the blood of the martyrs is the seed of the Church: Grant that we who remember before you the blessed martyrs of Uganda, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience, even to death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Psalm 138

Lessons

Habakkuk 2:9–14

Hebrews 10:32–39

Matthew 24:9–14

Preface of Holy Week

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

This feast is appropriately observed on a weekday following the day of Pentecost.

The first Book of Common Prayer came into use on the Day of Pentecost, June 9, 1549, in the second year of the reign of King Edward VI. From it have descended all subsequent editions and revisions of the Book in the Churches of the Anglican Communion.

Though prepared by a commission of learned bishops and priests, the format, substance, and style of the Prayer Book were primarily the work of Thomas Cranmer, Archbishop of Canterbury, 1533–1556. The principal sources employed in its compilation were the medieval Latin service books of the Use of Sarum (Salisbury), with enrichments from the Greek liturgies, certain ancient Gallican rites, the vernacular German forms prepared by Luther, and a revised Latin liturgy of the reforming Archbishop Hermann of Cologne. The Psalter and other biblical passages were drawn from the English “Great Bible” authorized by King Henry VIII in 1539, and the Litany was taken from the English form issued as early as 1544.

The originality of the Prayer Book, apart from the felicitous translations and paraphrases of the old Latin forms, lay in its simplification of the complicated liturgical usages of the medieval Church, so that it was suitable for use by the laity as well as by the clergy. The Book thus became both a manual of common worship for Anglicans and a primary resource for their personal spirituality.

Collects

I  Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.  Amen.

II  Almighty and everliving God, whose servant Thomas Cranmer, with others, restored the language of the people in the prayers of your Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify your holy Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Psalm 33:1–5,20–21

Lessons

1 Kings 8:54–61

Acts 2:38–42

John 4:21–24

Preface of Pentecost

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

In the second century, after a brief respite, Christians in many parts of the Roman empire were once again subjected to persecution. At Lyons and Vienne, in Gaul, there were missionary centers which had drawn many Christians from Asia and Greece. They were living a devout life under the guidance of Pothinus, elderly Bishop of Lyons, when persecution began in 177.

At first, the Christians were socially excluded from Roman homes, the public baths, and the market place; insults, stones, and blows were rained on them by pagan mobs, and Christian homes were vandalized. Soon after, the imperial officials forced Christians to come to the market place for harsh questioning, followed by imprisonment.

Some slaves from Christian households were tortured to extract public accusations that Christians practiced cannibalism, incest, and other perversions. These false accusations roused the mob to such a pitch of wrath that any leniency toward the imprisoned Christians was impossible. Even friendly pagans now turned against them.

The fury of the mob fell most heavily on Sanctus, a deacon; Attalus; Maturus, a recent convert; and Blandina, a slave. According to Eusebius, Blandina was so filled with power to withstand torments that her torturers gave up. “I am a Christian,” she said, “and nothing vile is done among us.” Sanctus was tormented with red-hot irons. The aged Pothinus, badly beaten, died soon after. Finally, the governor decided to set aside several days for a public spectacle in the amphitheater.

On the final day of the spectacle, writes Eusebius, “Blandina, last of all, like a noble mother who had encouraged her children and sent them ahead victorious to the King, hastened to join them.” Beaten, torn, burned with irons, she was wrapped in a net and tossed about by a wild bull. The spectators were amazed at her endurance.

Eusebius concludes: “They offered up to the Father a single wreath, but it was woven of diverse colors and flowers of all kinds. It was fitting that the noble athletes should endure a varied conflict, and win a great victory, that they might be entitled in the end to receive the crown supreme of life everlasting.”

Collects

I  Grant, O Lord, we beseech thee, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of thee, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.  Amen.

II  Grant, O Lord, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of you, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Psalm 34:1-8

Lessons

Jeremiah 12:1–3a

1 Peter 1:3–9

Mark 8:34–38

Preface of a Saint (3) 

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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About this commemoration

Toward the middle of the second century, there came into the young Christian community a seeker for the truth, whose wide interests, noble spirit, and able mind, greatly enriched it.

Justin was born into a Greek-speaking pagan family about the year 110 in Samaria, near Shechem. He was educated in Greek philosophy. Like Augustine after him, he was left restless by all this knowledge. During a walk along the beach at Ephesus, he fell in with a stranger, who told him about Christ. “Straightway a flame was kindled in my soul,” he writes, “and a love of the prophets and those who are friends of Christ possessed me.” He became a Christian as a result of this encounter, and thereafter regarded Christianity as the only “safe and profitable philosophy.”

About 150, Justin moved to Rome. As philosophers did in those days, he started a school—in this case, a school of Christian philosophy—and accepted students. He also wrote. Three of his works are known to us: a dialogue in Platonic style with a Jew named Trypho, and two “apologies.” (An apology in this sense, of course, is not an excuse, but a spirited defense.) Justin’s First and Second Apologies defend Christianity against the Greek charge of irrationality and the Roman charge of disloyalty to the empire. These two works provide us with important insights into developing theological ideas and liturgical practices of early Christianity. In the Dialogue with Trypho, Justin defends the Church against the Jewish charge of distorting the Old Testament. He interprets the Old Testament as the foreshadowing of the New.

While teaching in Rome, he engaged in a public debate with a philosopher of the Cynic school named Crescens, accusing him of ignorance and immorality. Angered, Crescens preferred legal charges against him. Justin and six of his students were arrested and brought before the prefect Rusticus. As the custom was, Rusticus gave them an opportunity to renounce their faith. All steadfastly refused to do so. Justin and his companions were put to death about the year 167.

Collects

I  Almighty and everlasting God, who didst find thy martyr Justin wandering from teacher to teacher, seeking the true God, and didst reveal to him the sublime wisdom of thine eternal Word: Grant that all who seek thee, or a deeper knowledge of thee, may find and be found by thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.  Amen.

II  Almighty and everlasting God, you found your martyr Justin wandering from teacher to teacher, seeking the true God, and you revealed to him the sublime wisdom of your eternal Word: Grant that all who seek you, or a deeper knowledge of you, may find and be found by you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Psalm 15:5-11

Lessons

Deuteronomy 7:7–9

1 Corinthians 1:18–25

John 12:44–50

Preface of a Saint (3) 

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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Jeanne d’Arc, or Joan of Arc, was born the daughter of peasant stock in France in 1412. Called the “Maid of Orleans,” she was a religious child, and at a young age she began to experience spiritual visions, which she described as voices emerging from a powerful flash of light. She believed that Saint Michael and Saint Catherine, among other saints, called her to save France from the civil war between the Houses of Orleans and Burgundy. At first, her visions were looked upon skeptically, but she eventually convinced King Charles VII, the not yet consecrated King of France, of the genuineness of her visions.

In consultation with several of his theologians, Charles decided to allow Joan to lead an expedition to Orleans. According to legend, she wore a suit of white armor and carried a banner bearing the symbol of the Trinity and the words “Jesus, Maria.” Charles’ troops were inspired and won the battle for their city. She convinced Charles to proceed to Reims for his coronation and she stood at his side throughout the ceremony.

Joan was eventually taken prisoner by Burgundian troops and sold to the English. In 1431, she returned to France, appeared before the Bishop of Beauvais, and was tried at Rouen on charges of witchcraft and heresy. Her visions were declared “false and diabolical” and she was forced to recant. Later that year, however, she was tried and condemned as a relapsed heretic and burnt to death and Rouen. In 1456, following an appeal of her trial, Pope Callistus III declared her to have been falsely accused. She was Canonized by Pope Benedict XV in 1920.

Although her efforts were unsuccessful in ending civil war in France, she inspired later generations with her faith, her heroism, and her commitment to God and to her King. She is today one of the patron saints of France.

Collects

I.   Holy God, whose power is made perfect in weakness: we honor thy calling of Jeanne d’Arc, who, though young, rose up in valor to bear thy standard for her country, and endured with grace and fortitude both victory and defeat; and we pray that we, like Jeanne, may bear witness to the truth that is in us to friends and enemies alike, and, encouraged by the companionship of thy saints, give ourselves bravely to the struggle for justice in our time; through Christ our Savior, who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever. Amen.
II.    Holy God, whose power is made perfect in weakness: we honor you for the calling of Jeanne d’Arc, who, though young, rose up in valor to bear your standard for her country, and endured with grace and fortitude both victory and defeat; and we pray that we, like Jeanne, may bear witness to the truth that is in us to friends and enemies alike, and, encouraged by the companionship of your saints, give ourselves bravely to the struggle for justice in our time; through Christ our Savior, who with you and the Holy Spirit lives and reigns, one God, now and for ever. Amen.

Lessons

Psalm 144:1–12

Judith 8:32–9:11

2 Corinthians 3:1–6

Matthew 12:25–30

Preface of the Epiphany

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

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We invite your reflections about this commemoration and its suitability for the official calendar and worship of The Episcopal Church. How did this person’s life witness to the Gospel? How does this person inspire us in Christian life today?

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