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The Twentieth Sunday after Pentecost October 22, 2017 10:00 a.m.

Celebrant The Very Reverend Gail E. Greenwell

Preacher The Reverend Canon Manoj M. Zacharia

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 (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 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 . 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. ¶ Please ask an usher about child care, large-print bulletins, and The service begins hearing-assistance devices. with a procession. This tradition dates to the ¶ The People’s responses are in bold. early church (pre-325 ce), when liturgical books and sacred ves- Organ Voluntary sels were kept in spe- Organ Sonata No. 4 in E minor, BWV 528 J.S. Bach (1685 – 1750) cial storage rooms for II. Andante safe keeping and the procession was neces- sary to bring these ob- jects into the church. Introit The Cathedral of Children and Youth

The procession party Sing to God, your voices raise; will approach the Al- Shout to God your of praise. tar and reverence it Let all creation sing aloud its praise to the Lord. with a bow or a kiss. The Altar is a symbol Amen. of Christ at the heart Sing to God of the assembly and Psalm 96:1, para. Carol McClure so deserves this spe- Music: George Frederick Handel (1685-1759), arr. Carol McClure cial gesture. ¶ The People stand

Hymn at the Entrance 367 Round the Lord in glory seated

The Acclamation † Blessed be the one, holy, and living God. Glory to God for ever and ever.

Benedictus es, Domine

4 5 6 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 “” Almighty and everlasting God, in Christ you have revealed your the major themes of the glory among the nations: Preserve the works of your mercy, that scripture lessons. your Church throughout the world may persevere with steadfast The word “collect” comes faith in the confession of your Name; through Jesus Christ our Lord, from the late collec- who lives and reigns with you and the Holy Spirit, one God, for ever ta, which means “assem- and ever. Amen. bly.” Regarding the liturgy, it may refer to a prayer ¶ The People sit spoken on behalf of all those collected. A Reading from the Book of Exodus. Moses said to the Lord, “See, you have said to me, ‘Bring up this Christ Church Cathedral is people’; but you have not let me know whom you will send with joining the Diocese of me. Yet you have said, ‘I know you by name, and you have also Southern Ohio in a com- found favor in my sight.’ Now if I have found favor in your sight, prehensive, seven-month show me your ways, so that I may know you and find favor in your “big read” of the Book of sight. Consider too that this nation is your people.” He said, “My Exodus. There will be a discussion immediately presence will go with you, and I will give you rest.” And he said to following the 10:00 a.m. him, “If your presence will not go, do not carry us up from here. service until our study For how shall it be known that I have found favor in your sight, I concludes on and your people, unless you go with us? In this way, we shall be Saturday, April 7. distinct, I and your people, from every people on the face of the earth.” The Lord said to Moses, “I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name.” Moses said, “Show me your glory, I pray.” And he said, “I will make all my goodness pass before you, and will proclaim before you the name, ‘The Lord’; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But,” he said, “you cannot see my face; for no one shall see me and live.” And the Lord continued, “See, there is a place by me where you shall stand on the rock; and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back; but my face shall not be seen.” Exodus 33:12-23 (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.

Pro-claim the great-ness of the

Lord, who is the Ho - ly One.

The GRADUAL falls The Lord is King; let the people tremble; he is enthroned upon the cher- between the Old ubim; let the earth shake. The Lord is great in Zion; he is high above all Testament reading peoples. Let them confess his Name, which is great and awesome; he and the . The is the Holy One. “O mighty King, lover of justice, you have established term comes from equity; you have executed justice and righteousness in Jacob.” Proclaim the Latin gradus, meaning “step,” on the greatness of the Lord our God and fall down before his footstool; he which cantors stood. is the Holy One. The gradual serves Refrain as a meditation or response to the Moses and Aaron among his , and Samuel among those who call reading. upon his Name, they called upon the Lord, and he answered them. He spoke to them out of the pillar of cloud; they kept his testimonies and the decree that he gave them. O Lord our God, you answered them indeed; you were a God who forgave them, yet punished them for their evil deeds. Proclaim the greatness of the Lord our God and worship him upon his holy hill; for the Lord our God is the Holy One. Refrain Psalm 99

The Second Read- A reading from the First Letter of Paul to the Thessalonians. ing comes from the Paul, Silvanus, and Timothy, To the church of the Thessalonians in New Testament, God the Father and the Lord Jesus Christ: Grace to you and peace. usually an Epistle (from the Greek epis- We always give thanks to God for all of you and mention you in our tolē, meaning “let- prayers, constantly remembering before our God and Father your work ter”), which provides of faith and labor of love and steadfastness of hope in our Lord Jesus an insight into the Christ. For we know, brothers and sisters beloved by God, that he has beliefs and contro- chosen you, because our message of the gospel came to you not in versies of early Christianity. word only, but also in power and in the Holy Spirit and with full convic- tion; just as you know what kind of persons we proved to be among you for your sake. And you became imitators of us and of the Lord, for in 8 spite of persecution you received the word with joy inspired by the Holy Spirit, so that you became an example to all the believers in Macedo- nia and in Achaia. For the word of the Lord has sounded forth from you Historically, psalm not only in Macedonia and Achaia, but in every place your faith in God verses were sung or has become known, so that we have no need to speak about it. For the recited before the people of those regions report about us what kind of welcome we had reading of the Gos- pel. This was known among you, and how you turned to God from idols, to serve a living and as a . From the true God, and to wait for his Son from heaven, whom he raised from the ninth century into the dead—Jesus, who rescues us from the wrath that is coming. eleventh, these vers- 1 Thessalonians 1:1-10 (NRSV) es were elaborated, Hear what the Spirit is saying to God’s people. so that one sylla- ble would get one Thanks be to God. note, thus making them easier to chant. ¶ The People stand These amplified texts were known as sequences. at the 478 Jesus, our mighty Lord

The Holy † Gospel of our Savior Jesus Christ according to Matthew. As the Gospel is an- nounced, the People Glory to you, Lord Christ. may make a with the The Pharisees went and plotted to entrap Jesus in what he said. So they thumb on the fore- sent their disciples to him, along with the Herodians, saying, “Teacher, head, mouth, and we know that you are sincere, and teach the way of God in accordance heart, a physical re- minder that the Gos- with truth, and show deference to no one; for you do not regard people pel should be held in with partiality. Tell us, then, what you think. Is it lawful to pay taxes to the the mind, spoken on emperor, or not?” But Jesus, aware of their malice, said, “Why are you the lips, and believed putting me to the test, you hypocrites? Show me the coin used for the in the heart. tax.” And they brought him a denarius. Then he said to them, “Whose head is this, and whose title?” They answered, “The emperor’s.” Then he A (or, in the absence of a dea- said to them, “Give therefore to the emperor the things that are the em- con, a priest) will peror’s, and to God the things that are God’s.” When they heard this, they read a scripture pas- were amazed; and they left him and went away. sage from one of the Matthew 22:15-22 (NRSV) four gospels (Mat- The Gospel of the Lord. thew, Mark, Luke, or John), the accounts Praise to you, Lord Christ. of Jesus’ life, minis- try, death, and res- urrection. The The Reverend Canon Manoj M. Zacharia

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 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 † resurrection of the dead, and the life of the world to come. Amen.

The Prayers of the People Historians know that the 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 Cycle of Prayer. second century. As it was 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 Celebrant adds a concluding collect. The People respond the form used. At this time 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 The Cathedral Choir During the Offertory, the al- tar is prepared while money and gifts are taken up. At the Let all mortal flesh keep silence and come with fear and trem- end of this preparation, the bling, and lift itself above all earthly thought. For the King of kings bread and wine, along with and Lord of lords, Christ our God, cometh forth to be our , other gifts, are processed and to be given for Food to the faithful. Before Him come the forward and presented to of angels, with every principality and power; the Cherubim the deacon or celebrant. with many eyes, and winged Seraphim, who their faces as Once the bread and wine are placed on the altar, a they shout exultingly the hymn, , Alleluia, Alleluia. prayer is said over them.

Let All Mortal Flesh Keep Silence Text: from the Liturgy of St. James Music: Edward Bairstow (1874-1946)

¶ The People stand

Hymn at the Presentation 380 From all that dwell below the skies

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 OBLATION 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 The Cathedral Choir & The Cathedral Choir of Children and Youth

O for a closer walk with God, The dearest idol I have known, a calm and heavenly frame; whate’er that idol be, a light to shine upon the road help me to tear it from thy throne, that leads me to the Lamb. and worship only thee.

Return, O holy Dove, return, So shall my walk be close with God, sweet messenger of rest; calm and serene my frame; I hate the sins that made thee mourn, so purer light shall mark the road and drove thee from my breast. that leads me to the Lamb.

O for a Closer Walk with God Text: William Cowper (1731-1800) Music: Grayston Ives (b. 1948)

Hymn 91 (Lift Every Voice and Sing) Give me Jesus

16 ¶ 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.

God of abundance, you have fed us with the bread of life and cup of salvation; you have united us with Christ and one another; and you have made us one with all your people in heaven and on earth. Now send us forth in the power of your Spirit, that we may pro- claim your redeeming love to the world and continue for ever in the risen life of Christ our Savior. Amen.

¶ The , when present, or the Priest, may † bless the People. Amen.

Hymn at the Closing 544 Jesus shall reign where’er the sun

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

Organ Voluntary Xacara 1o tono Juan Cabanilles (1644 – 1712)

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

17 PARTICIPANTS

LAY EUCHARISTIC MINISTERS FLOWER GUILD Susan Anuforo, Betsy Harris, Isaiah Hyman, Walter Langsam, George Mutema, Jerry Stein Janet Yorgen, Mary Hagner, Judy Beiring READERS Matthew Smith, Barbara Kelley ALTAR GUILD Sandy Porada, Chris Carey, INTERCESSOR MJ Faller, Nancye Phillips Merelyn Bates-Mims HOSPITALITY VERGERS Yvonne Schrotel, Denis Murphy, Jerry Lowe, Steve Davis, Mary Anne Sanders Sarah-Theresa Y. Murakami USHERS The Reverend Marshall Wiseman, George Marshall (head usher), The Reverend Richard Rasner Ed Burdell, Chuck Harris, Mike Phillips, SOUND AND LIGHT TECHNICIAN Roger Pomplas, Ron Slone, Ron Ketterer Olden Warren THE CATHEDRAL CHOIR ACOLY TES Clara Kelley, Michael Porada, Sandy Porada, Jerry Stein

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. • Give me Jesus. Text & music: Traditional Spiritual; arr. Evelyn D. White. FYI

A diocese is a of collection of Within the 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, priests 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. – (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, 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/