The Twenty-Third Sunday after Pentecost November 12, 2017 10:00 a.m.

Celebrant The Very Reverend Gail E. Greenwell

Preacher The Reverend Dr. Paul D. Fromberg

Christ Church Cathedral The Diocese of Southern Ohio TO CHRIST CHURCH CATHEDRAL. We are so glad that you WELCOME are worshiping with us today. We invite you to participate as you are comfortable. Whether this means sitting back and letting the sights, sounds, smells wash over you, or participating in a more active way, the important thing is that you are here, and we are worshiping God together. Please introduce yourself to one of the cler- gy after the service, so that we may get to know you and answer any questions you may have about the in this place. Welcome!

ON LITURGICAL ACTION

“The outward acts and behaviour of the body, as they come first from the heart, so they reflect upon the heart againe, and there they doe increase and confirme that affection, from which they sprang.” —Henry Mason (1573–1647) , English cleric and theologian

Historically, the path toward sanctification meant humbling oneself in body and spirit, with awe and deep humility, before the presence of the Divine. Our Christian forebears used a silent language of signs and gestures, intended as aids in devotion, to actively integrate the body and mind so as to create a unity which drew all focus into the cele- bration of the Great Mystery. During the English Reformation (16th century), there was a growing indifference towards these gestures in prayer. Protestants felt that giving too much attention to these “Catholic” practices reeked of hypocrisy. However, by the 17th century, the lapse in personal piety (a pious act, remark, or belief) resulted in large scale laxity during worship. William Perkins, an English and Cambridge theologian, wrote that “we may use any gesture, so it be comely, and decent, and sure [serue] to express the inward humility of our hearts”. Slowly, signs and gestures were reintegrated into community worship.

As members of the Anglican , we have a heritage of finding room for a range of Christian practices. Indeed, The Book of Common Prayer prescribes few “required” actions in worship, all other gestures being discretionary. Nevertheless, various traditions and practices suggest expressions of piety that can be a helpful aid to involving one’s whole mind and body in the great drama of liturgy. This bulletin contains explanations of some of these actions so that, whether or not we personally use them, we can better understand their significance.

KNEELING The body is lowered onto both knees, while the torso remains upright. Kneeling is usu- ally reserved for confession, and is typically not done during general prayer. Regarding the Eucharistic Prayer, The Book of Common Prayer allows for either standing or kneel- ing. The Council of Nicea (A.D. 325) required all those assembled to stand during prayer; however, contemporary practice has been to kneel. STANDING Standing is both the historic and current posture for prayer. It is worth noting that singing is also a form of prayer.

CROSSING † In the Western church tradition, the right hand is held flat with the palm facing the body. The hand moves to the forehead, then heart; to the left shoulder, then the right. As a matter of individual piety, a cross may be made at a personally profound moment within a liturgy, but there are certain places where it is more commonly executed: • as the priest speaks the opening acclamation, • when pronouncing the Trinitarian name of God (Father, Son, and Holy Spirit), • at the proclamation of the *, • at the conclusion of the , • when remembering the dead, • as the priest pronounces Absolution or forgiveness of sins, • after receiving the bread and the wine, and • at the final blessing.

*At the proclamation of the Gospel, it has become tradition to trace a small cross with the right thumb on the forehead, mouth, and heart, so as to remind ourselves that the Gospel should be held in the mind, spoken on the lips, and believed in the heart.

BOW OF THE HEAD (SIMPLE BOW) A bend of the head with the eyes directed downward.

SOLEMN BOW (PROFOUND BOW) A bow at the waist with the head and eyes lowered. Both bows are used to acknowledge the sacredness of an object or person. Throughout Scripture, when people realize they are encountering God, they instinctively avert their gaze. In regard to the bow of the head, it has become tradition for the assembly to bow at the name of Jesus, but not for Christ. This is to esteem God for humbling Godself to take on human flesh for the sake of humankind. The term “Christ” was an honorific rarely used to describe Jesus during his life. People may also bow the head when passing the High , at the processing cross, or at the name of Mary. The solemn bow is generally used to reverence the altar when the Sacrament (Bread and Wine) is not placed upon it, during the Nicene Creed, and at moments of great solemnity.

Once a variant of the profound bow, the has become exclusively asso- ciated with the consecrated Sacrament. One may genuflect to the consecrated Sacrament after the Eucharistic Prayer, before receiving communion, or toward the Sacrament before leaving the church. The service begins ¶ Please ask an usher about child care, large-print bulletins, and with a procession. This hearing-assistance devices. tradition dates to the early church (pre-325 ¶ The People’s responses are in bold. ce), when liturgical books and sacred ves- sels were kept in spe- Organ Voluntary cial storage rooms for Wachet auf, ruft uns die Stimme, Op. 68, No. 5 Flor Peeters safe keeping and the (1903-1986) procession was neces- sary to bring these ob- jects into the church. ¶ The People stand The procession party will approach the Al- Hymn at the Entrance 436 Lift up your heads, tar and reverence it ye mighty gates with a bow or a kiss. The Altar is a symbol of Christ at the heart The Acclamation of the assembly and † Blessed be the one, holy, and living God. so deserves this spe- Glory to God for ever and ever. cial gesture. Benedictus es, Domine

4 5 The of the Day A different collect is ap- pointed for each Sunday and Feast Day of the li- God be with you. turgical year. This prayer And also with you. reflects the liturgical sea- Let us pray. son and often “” O God, whose blessed Son came into the world that he might de- the major themes of the stroy the works of the devil and make us children of God and heirs scripture lessons. of eternal life: Grant that, having this hope, we may purify ourselves The word “collect” comes as he is pure; that, when he comes again with power and great glo- from the late collec- ry, we may be made like him in his eternal and glorious kingdom; ta, which means “assem- where he lives and reigns with you and the Holy Spirit, one God, for bly.” Regarding the liturgy, ever and ever. Amen. it may refer to a prayer spoken on behalf of all those collected. ¶ The People sit

6 A Reading from the Book of Joshua. The First Reading is gen- Joshua gathered all the tribes of Israel to Shechem, and sum- erally taken from the Old moned the elders, the heads, the judges, and the officers of Israel; Testament. The word “tes- and they presented themselves before God. And Joshua said to all tament” comes from the the people, “Thus says the Lord, the God of Israel: Long ago your Latin translation of the He- ancestors—Terah and his sons Abraham and Nahor—lived beyond brew berith, which means “covenant.” the Euphrates and served other gods. Then I took your father Abra- ham from beyond the River and led him through all the land of Ca- naan and made his offspring many. “Now therefore revere the Lord, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the Lord. Now if you are unwilling to serve the Lord, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the Lord.” Then the people answered, “Far be it from us that we should forsake the Lord to serve other gods; for it is the Lord our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; and the Lord drove out before us all the peoples, the Amorites who lived in the land. Therefore we also will serve the Lord, for he is our God.” But Joshua said to the people, “You cannot serve the Lord, for he is a holy God. He is a jealous God; he will not forgive your trans- gressions or your sins. If you forsake the Lord and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good.” And the people said to Joshua, “No, we will serve the Lord!” Then Joshua said to the people, “You are wit- nesses against yourselves that you have chosen the Lord, to serve him.” And they said, “We are witnesses.” He said, “Then put away the foreign gods that are among you, and incline your hearts to the Lord, the God of Israel.” The people said to Joshua, “The Lord our God we will serve, and him we will obey.” So Joshua made a cove- nant with the people that day, and made statutes and ordinances for them at Shechem. Joshua 24:1-3a, 14-25 (NRSV) Hear what the Spirit is saying to God’s people. Thanks be to God.

7 The ¶ The choir sings the following refrain, then all repeat.

We will re - count the won-ders of the Lord.

The GRADUAL falls Hear my teaching, O my people; incline your ears to the words of my between the Old mouth. I will open my mouth in a parable; I will declare the mysteries of Testament reading ancient times. That which we have heard and known, and what our and the . The forefathers have told us, we will not hide from their children. We will term comes from recount to generations to come the praiseworthy deeds and the power the Latin gradus, meaning “step,” on of the Lord, and the wonderful works he has done. which cantors stood. Refrain The gradual serves as a meditation or He gave his decrees to Jacob and established a law for Israel, which he response to the commanded them to teach their children; That the generations to come reading. might know, and the children yet unborn; that they in their turn might tell it to their children; So that they might put their trust in God, and not forget the deeds of God, but keep his commandments. Refrain Psalm 78:1-7

The Second Read- A reading from the First Letter of Paul to the Thessalonians. ing comes from the We do not want you to be uninformed, brothers and sisters, about those New Testament, who have died, so that you may not grieve as others do who have no usually an Epistle (from the Greek epis- hope. For since we believe that Jesus died and rose again, even so, tolē, meaning “let- through Jesus, God will bring with him those who have died. For this we ter”), which provides declare to you by the word of the Lord, that we who are alive, who are an insight into the left until the coming of the Lord, will by no means precede those who beliefs and contro- have died. For the Lord himself, with a cry of command, with the archan- versies of early Christianity. gel’s call and with the sound of God’s trumpet, will descend from heav- en, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. Therefore encourage one another with these words. 1 Thessalonians 4:13-18 (NRSV) Hear what the Spirit is saying to God’s people. Thanks be to God.

8 ¶ The People stand Historically, psalm vers- es were sung or recited before the reading of the Gospel. This was known Hymn at the 454 Jesus came, adored by angels as a . From the ninth century into the eleventh, these verses were elab- orated, so that one sylla- ble would get one note, The Holy † Gospel of our Savior Jesus Christ according to Matthew. thus making them easier Glory to you, Lord Christ. to chant. These amplified texts were known as Jesus said, “Then the kingdom of heaven will be like this. Ten sequences. bridesmaids took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. When the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps. As the bridegroom was delayed, all of them As the Gospel is an- nounced, the People became drowsy and slept. But at midnight there was a shout, ‘Look! may make a sign of the Here is the bridegroom! Come out to meet him.’ Then all those cross with the thumb on bridesmaids got up and trimmed their lamps. The foolish said to the forehead, mouth, and the wise, ‘Give us some of your oil, for our lamps are going out.’ But heart, a physical remind- the wise replied, ‘No! there will not be enough for you and for us; er that the Gospel should you had better go to the dealers and buy some for yourselves.’ And be held in the mind, spo- ken on the lips, and be- while they went to buy it, the bridegroom came, and those who lieved in the heart. A dea- were ready went with him into the wedding banquet; and the door con (or, in the absence of was shut. Later the other bridesmaids came also, saying, ‘Lord, lord, a , a priest) will open to us.’ But he replied, ‘Truly I tell you, I do not know you.’ Keep read a scripture pas- awake therefore, for you know neither the day nor the hour.” sage from one of the four gospels (Matthew, Matthew 25:1-13 (NRSV) Mark, Luke, or John), the The Gospel of the Lord. accounts of Jesus’ life, Praise to you, Lord Christ. ministry, death, and resurrection.

Paul Fromberg is the The The Reverend Dr. Paul D. Fromberg rector of St. Gregory of Nyssa Episcopal Church in San Francisco Califor- nia. From 1987 – 2004 he served at Christ Church Cathedral and St. An- drew’s Church, Houston.

9 The Nicene Creed was first issued by the Council of ¶ The People stand Nicaea in 325 ce, but in the form used today it is fre- The Nicene Creed quently thought to have been refined at the Council We believe in one God, the Father, the Almighty, maker of heav- of Constantinople in 381 ce. en and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eter- “he came down ...” nally begotten of the Father, God from God, Light from Light, At these words, a solemn true God from true God, begotten, not made, of one Being with bow may be made. This phrase is called “the divine the Father. Through him all things were made. For us and for condescension,” which re- our salvation he came down from heaven: fers to the willingness of by the power of the Holy Spirit he became incarnate God to humble Godself for from the Virgin Mary, and was made man. the sake of humanity. In awe For our sake he was crucified under Pontius Pilate; he suffered of such divine humility, the death and was buried. On the third day he rose again in accor- assembly humbles itself and makes a gesture of gratitude. dance with the scriptures; he ascended into heaven and is seat- ed 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 Sive vigilem, sive dormiam, Son he is worshiped and glorified. He has spoken through the sive edeam aut bibam, Prophets. We believe in one holy catholic and apostolic Church. semper videor mihi audire sonum tubae We acknowledge one baptism for the forgiveness of sins. We et vocem angeli clamantis et dicentis: look for the † resurrection of the dead, and the life of the world Surgite mortui, et venite ad iudicium. to come. Amen. Vigilemus et , quia nescimus diem neque horam The Prayers of the People Historians know that the quando Dominus veniet. prayers of the people fol- ¶ The Deacon bids the Prayers. The Intercessor offers prayers for the lowed the readings and ser- Church, the ministries in our diocese, and for those in the Cathedral mon at least as early as the second century. As it was Cycle of Prayer. in the fourth century, the prayers now take the form ¶ After each intercession of a litany, in which the in- In you our ancestors trusted; tercessor offers a specific they trusted, and you delivered them. request, to which the people respond in accordance with the form used. At this time ¶ The Celebrant adds a concluding collect. The People respond of intercession, the needs Amen. of the congregation, the Church, and the world are brought before God.

10 Let us confess our sins to God. The practice in ancient Ju- ¶ The People stand or kneel dea of greeting one anoth- God of all mercy, we confess that we have sinned against you, er with a kiss on the cheek was widespread among opposing your will in our lives. We have denied your goodness Christians. Early church pa- in each other, in ourselves, and in the world you have created. triarchs referred to this holy We repent of the evil that enslaves us, the evil we have done, kiss as a “sign of the peace.” and the evil done on our behalf. Forgive, restore, and strength- Cyril of Jerusalem wrote, en us through our Savior Jesus Christ, that we may abide in “This kiss blends souls one with another, and solic- your love and serve only your will. Amen. its for them entire forgive- ness. Therefore this kiss is ¶ The Celebrant concludes with an † absolution or a suitable Collect. the sign that our souls are Amen. mingled together, and have banished all remembrance The peace of Christ be always with you. of wrongs.” Over the cen- turies, the kiss has evolved And also with you. into a handshake or friendly embrace, but the sentiment ¶ The People greet one another in the name of Christ. still endures.

Anthem at the

Sive vigilem, sive dormiam, Whether I keep watch or sleep, sive edeam aut bibam, whether I eat or drink, semper videor mihi audire sonum tubae always I seem to hear the sound of the trumpet et vocem angeli clamantis et dicentis: and the voice of an angel calling out and saying: Surgite mortui, et venite ad iudicium. Rise up, you dead, and come to the judgment. Vigilemus et oremus, Let us watch and pray, quia nescimus diem neque horam for we do not know the day nor the hour quando Dominus veniet. when the Lord will come.

Sive vigilem Text: Latin motet Jeremy White, trans. Music: William Mundy (c.1528-1591) During the Offertory, the al- tar is prepared 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 Hymn at the Presentation 380 From all that dwell the deacon or celebrant. below the skies Once the bread and wine are placed on the altar, a prayer is said over them.

11 The is the opening of the THE HOLY Eucharistic Prayer and includes: Celebrant People

a Salutation, The Lord be with you. And al - so with you. Celebrant People the , (Latin for “Lift up your hearts”) Lift up your hearts. We lift them to the Lord. Celebrant

Let us give thanks to the Lord our God. People

It is right to give our thanks and praise.

It is truly right, and good and joyful, to give you thanks, all-holy God, source of life and fountain of mercy.

¶ Here a Preface is said or sung.

Therefore, joining with Angels and Archangels and with the faithful and ends with the of every generation, we lift our voices with all creation as we sing: and Benedictus.

12 Sanctus is Lat- in for “holy.” The text comes Blessed is the One from Isaiah 6:3. (in He- brew, Hoshana, meaning “save”) is a reference to Jesus’ trium- phal entry into Jerusalem.

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

Blessed are you, gracious God, creator of the universe and giver of life. You formed us in your own image and called us to dwell in The entire Eucharistic Prayer your infinite love. (also know as The Great Thanksgiving), which ends at the Great Amen, should You gave the world into our care that we might be your faithful be thought of as a conse- stewards and show forth your bountiful grace. But we failed to cratory act, and therefore, honor your image in one another and in ourselves; we would not very few gestures should see your goodness in the world around us; and so we violated your be singled out as moments creation, abused one another, and rejected your love. Yet you nev- of consecration. er ceased to care for us, and prepared the way of salvation for all people. Through Abraham and Sarah you called us into covenant It is important to remember with you. You delivered us from slavery, sustained us in the wilder- that the Eucharistic prayer ness, and raised up prophets to renew your promise of salvation. is addressed to God, not the Then, in the fullness of time, you sent your eternal Word made congregation, which is why the Presider remains fo- mortal flesh in Jesus. Born into the human family, and dwelling cused on the sacred words among us, he revealed your glory. Giving himself freely to death rather than the People. on the cross, he triumphed over evil, opening the way of freedom and life. 13 The WORDS OF On the night before he died for us, Our Savior Jesus Christ took INSTITUTION are an account bread, and when he had given thanks to you, he broke it, and of the at which gave it to his friends, and said: “Take, eat: This is my Body which is Jesus’ words of “institution” connected the eucharistic given for you. Do this for the remembrance of me.” bread and wine with his body and blood. As supper was ending, Jesus took the cup of wine, and when he had given thanks, he gave it to them, and said: “Drink this, all of This part of the narrative is re- you: This is my Blood of the new Covenant, which is poured out ferred to as the , a complex notion in which for you and for all for the forgiveness of sins. Whenever you drink an event or person from the it, do this for the remembrance of me.” past is not just remembered but made present. Therefore we proclaim : Christ has died. Christ is risen. Christ will come again.

The expresses Remembering his death and resurrection, we now present to you the offering of ourselves and from your creation this bread and this wine. By your Holy Spirit our gifts. The elements of bread and wine are identified may they be for us the Body and Blood of our Savior Jesus Christ. as Christ’s self-oblation. Grant that we who share these gifts may be filled with the Holy † Spirit and live as Christ’s Body in the world. Bring us into the The , Greek for everlasting heritage of your daughters and sons, that with all your “calling down from on high,” saints, past, present, and yet to come, we may praise your Name is when the celebrant in- for ever. vokes the Holy Spirit to come down and bless the bread, the wine, and the people. Through Christ and with Christ and in Christ, in the unity of the Holy Spirit, to you be honor, glory, and praise, for ever and ever.

The GREAT AMEN, which concludes the Eucharistic Prayer, emphasizes the as- A - MEN. sent of the people to the words spoken on their behalf by the celebrant. As our Savior Christ has taught us, we now pray, THE LORD’S PRAYER Our Father in heaven, hallowed be your Name, your kingdom is derived from Matthew come, your will be done, on earth as in heaven. Give us today 6:9–13 and Luke 11:2–4. The our daily bread. Forgive us our sins as we forgive those who sin concluding the Lord’s Prayer (“For the king- against us. Save us from the time of trial, and deliver us from dom…”) was not part of the evil. For the kingdom, the power, and the glory are yours, now prayer as taught by Jesus, and for ever. Amen. but first appeared liturgically in the Scottish Book of Com- ¶ The Celebrant breaks the consecrated Bread. mon Prayer (1662).

14 ¶ 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 , 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.

15 Music at the Communion

Steal away to Jesus, O steal away home, I ain’t got long to stay here. My Lord he calls me, calls me by the thunder. The trumpet sounds within my soul.

Steal Away Text & music: American Spiritual, arr. Bob Chilcott (b. 1955)

Hymn 68 Rejoice! rejoice, believers

¶ 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.

The Liturgy of the Eu- God of abundance, you have fed us with the bread of life and cup of charist ends with the salvation; you have united us with Christ and one another; and you POSTCOMMUNION have made us one with all your people in heaven and on earth. Now PRAYER and begins the concluding rites. send us forth in the power of your Spirit, that we may proclaim your redeeming love to the world and continue for ever in the risen life of Christ our Savior. Amen. A final BLESSING† of a Trinitarian nature may ¶ The , when present, or the Priest, may † bless the People. Amen. be said.

Hymn at the Closing 61 “Sleepers, wake!” A voice astounds us The con- cludes the service, ¶ The Deacon dismisses the People. Thanks be to God. bidding us to go out into the world to do the work of Jesus. Organ Voluntary Praeludium in G Nicolaus Bruhns (1665-1697)

16 ¶ Following the service, refreshments will be served in the Undercroft. All are welcome.

Copyrights Benedictus es, Domine. Setting: John Rutter (b. 1945). © 1985 Oxford University Press. Reprinted under OneLicense. net A-707575. • Lift up your hearts: Sursum corda. © 1985 by Church Publishing, Inc. Reprinted under OneLicense.net A-707575. • Holy, holy, holy. Setting: Richard Webster, from in the Lydian Mode. © 2001 Richard R. Webster, pub- lished by Press. Used by permission. • Conclusion of Eucharistic Prayer and Amen. © 1985 by Church Publish- ing, Inc. Reprinted under OneLicense.net A-707575. • . Setting: Richard Webster, from Mass in the Lydian Mode. © 2001 Richard R. Webster, published by Advent Press. Used by permission. PARTICIPANTS

LAY EUCHARISTIC MINISTERS FLOWER GUILD Susan Anuforo, Pat Haug, Susan Pace, Robin Dashiells, Sarah-Theresa Y. Murakami, Tammy Jacobson, Kathy Todd, George Mutema Priscilla Dunn, Shirley Schooler

READERS ALTAR GUILD David Thomson, Cheryl Eagleson Toni Grate, Joanne Handy, Sandy Porada, Nancye Phillips, INTERCESSOR Linda Berger Merelyn Bates-Mims HOSPITALITY VERGERS Chris Carey, Lexie Bopp, Jerry Lowe, Eric Soderlund Mary Lynn Woebkenberg, William Johnson USHERS George Marshall (head usher), Jon Berger, Ed Burdell, Chuck Ellman, The Reverend Marshall Wiseman, Phil Hagner, Chuck Harris, The Reverend Richard Rasner Walter E. Langsam, SOUND AND LIGHT TECHNICIAN ACOLY TES Ron Ketterer Ben Fibbe, Dianne Butler, Michael Porada, Matthew Shad, THE CATHEDRAL CHOIR Jerry Stein ( master) FYI

A diocese is a of collection of Within the Anglican communion congregations, or parishes, within tradition, a deacon is an a defined border that are overseen ordained cleric. The deacon has by a bishop. specific liturgical roles, such as proclaiming the Gospel, bringing A bishop is the chief of the concerns of the world a diocese. He or she is elected into the church (prayers of the and consecrated as a successor people), preparing the table for to the Apostles. The bishop communion, being a cupbearer, is installed in a cathedral, which and dismissing the community houses the bishop’s chair, called to serve the world. Historically, the cathedra. the deacon’s duties were similar to that of the chief steward in a The dean serves as the head large household. of the chapter at a cathedral church. A verger (from the latin virga, meaning “rod”) is an attendant The word canon has several who walks before the bishop or meanings, but regarding clergy, with said rod. The verger’s it is a member of a diocesan or responsibility is to maintain the cathedral’s clerical staff. A canon procession, maintain the order may work to assist the bishop, and pace of a service, and see the dean, or serve in a specific to the various details associated area of ministry. An honorary with a liturgical drama. canon is a cleric appointed to assist in the services of a cathedral, The vestry is a group of lay (non but are not residentiary and -ordained) members who, with not entitled to a stipend or vote in the chief cleric, are charged with the chapter. the worldly affairs of the church. CHRIST CHURCH CATHEDRAL The Diocese of Southern Ohio The Right Reverend Thomas E. Breidenthal, Bishop of Southern Ohio

SUNDAY SERVICES 8:00 a.m. – Holy Eucharist Rite I 10:00 a.m. – Holy Eucharist Rite II 6:00 p.m. – Evensong (most first Sundays of the month, October through May) WEEKDAY SERVICES Tuesday 4:30 p.m. – Evening Prayer Wednesday and Friday: 12:10 p.m. – Holy Eucharist Rite II with Healing

Residentiary Clergy The Very Reverend Gail E. Greenwell, Dean The Reverend Canon Manoj M. Zacharia, Sub-Dean The Reverend Canon Sherilyn Pearce, Canon Pastor The Reverend Marshall Wiseman, Deacon The Reverend Richard “Dick” Rasner, Deacon The Reverend Douglas Argue, Deacon Honorary Canons The Reverend Canon Scott A. Gunn The Reverend Canon George A. Hill III The Reverend Canon Jason Leo The Reverend Canon William E. Scrivener Priest Associates The Reverend Noel Julnes-Dehner The Reverend Susan C. Lehman The Reverend Edwin T. “Ted” Albert Cathedral Worship & Music Dr. Stephan Casurella, Canon Precentor & Director of Music Shiloh Roby, Associate Director of Music Christopher Wheeler, Associate Musician for Children and Youth Sarah Tobe, Organ Scholar Christian Formation Dan Carlson, Director of Youth Ministries Hannah Teetor, Director of Children’s Formation & Family Ministries

318 East Fourth Street, Cincinnati, Ohio 45202 • Telephone 513.621.1817 • http://cincinnaticathedral.com/