the nineteenth sunday after pentecost4 october 2015

organ voluntaryLe Cygne Camille Saint-Saëns (1835-1921)

Trans. A. Guilmant

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

The People stand

hymn at the entrance 450All hail the power of Jesus’ Name

the acclamation & collect for purity

Blessed be God: X Father, Son, and Holy SpiritAnd blessed be his Kingdom, now and forever. Amen.

Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. Amen.

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

2

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

the collect of the day

The Lord be with you.And also with you.Let us pray. Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The People sit

the lessons

There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil. One day the heavenly beings came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. The LORD said to Satan, “Where have you come from?” Satan answered the LORD, “From going to and fro on the earth, and from walking up and down on it.” The LORD said to Satan, “Have you considered my servant Job? There is no one like him on the

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

3

psalm 26The choir sings the following refrain, then all repeat

Give judgment for me, O LORD, for I have lived with integrity; I have trusted in the Lord and have not faltered. Test me, O LORD, and try me; examine my heart and my mind. For your love is before my eyes; I have walked faithfully with you. I have not sat with the worthless, nor do I consort with the deceitful. I have hated the company of evildoers; I will not sit down with the wicked.Refrain

I will wash my hands in innocence, O LORD, that I may go in procession round your altar, Singing aloud a song of thanksgiving and recounting all your wonderful deeds.LORD, I love the house in which you dwell and the place where your glory abides.Refrain

Do not sweep me away with sinners, nor my life with those who thirst for blood, whose hands are full of evil plots, and their right hand full of bribes. As for me, I will live with integrity; redeem me, O LORD, and have pity on me. My foot stands on level ground; in the full assembly I will bless the LORD.Refrain

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

earth, a blameless and upright man who fears God and turns away from evil. He still persists in his integrity, although you incited me against him, to destroy him for no reason.” Then Satan answered the LORD, “Skin for skin! All that people have they will give to save their lives. But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face.” The LORD said to Satan, “Very well, he is in your power; only spare his life.” So Satan went out from the presence of the LORD, and inflicted loathsome sores on Job from the sole of his foot to the crown of his head. Job took a potsherd with which to scrape himself, and sat among the ashes. Then his wife said to him, “Do you still persist in your integrity? Curse God, and die.” But he said to her, “You speak as any foolish woman would speak. Shall we receive the good at the hand of God, and not receive the bad?” In all this Job did not sin with his lips.

Job 1:1; 2:1-10 NRSVThe Word of the Lord.Thanks be to God.

As the GOSPEL is announced, the people may make a sign of the cross with the right thumb on the forehead, mouth, and heart, a physical reminder that the Gospel should be held in the mind, spoken on the lips, and believed in the heart.

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

4

The People stand

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

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

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

Some Pharisees came, and to test Jesus they asked, “Is it lawful for a man to divorce his wife?” He answered them, “What did Moses command you?” They said, “Moses allowed a man to write a certificate of dismissal and to divorce her.” But Jesus said to them, “Because of your hardness of heart he wrote this commandment for you. But from the beginning of creation, ‘God made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” Then in the house the disciples asked him again about this matter. He said to them, “Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. But when Jesus saw this, he was indignant and said to them, “Let the little children come to me; do not stop them; for

Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs. Now God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere, “What are human beings that you are mindful of them, or mortals, that you care for them? You have made them for a little while lower than the angels; you have crowned them with glory and honor, subjecting all things under their feet.” Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, saying, “I will proclaim your name to my brothers and sisters, in the midst of the congregation I will praise you.”

Hebrews 1:1-4; 2:5-12 NRSVThe Word of the Lord.Thanks be to God.

The SECOND READING comes from the New Testament, usually an Epistle (from the Greek epistolē, meaning “letter”), which provides an insight into the beliefs and con-troversies of early Christianity.

The word SERMON comes from a Middle English word which was derived from the Latin sermō, meaning “dis-course, or conversation”. This provides an opportuni-ty for the priest or speaker to reflect on one or more of the readings of the day.

5

the sermonThe Reverend Canon Manoj M. Zacharia

The People stand

the nicene creed

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

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

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

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

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

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

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

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

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

it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” And he took them up in his arms, laid his hands on them, and blessed them.

Mark 9:30-37 NRSVThe Gospel of the Lord.Praise to you, Lord Christ.

6

Historians know that the PRAYERS OF THE PEOPLE fol-lowed the readings and sermon at least as early as the second century. As it was in the fourth century, the prayers now take the form of a litany, in which the intercessor offers a specific request, to which the peo-ple respond in accordance with the form used. At this time of intercession, the needs of the congregation, the Church, and the world are brought before God.

the prayers of the people

The intercessor offers prayers to God as a voice for the gathered congregation. We invite you to speak the names of those you wish to remember at the intercessor’s invitation. The Deacon or Celebrant bids the Prayers of the People by saying: “With all our heart and with all our mind, let us pray to the Lord, saying, “Lord have mercy.” For the peace of the world, for the welfare of the Holy Church of God, and for the unity of all peoples, let us pray to the Lord.Lord, have mercy. For Justin, Katharine, Michael, Thomas, Nedi and Kenneth; for all bishops, clergy and other ministers, let us pray to the Lord.Lord, have mercy.

For our cathedral members and ministries, for the churches and ministries of our diocese and in the worldwide Anglican Communion, remembering especially……let us pray to the Lord.Lord, have mercy. For Barack, our President, for our elected leaders, for the leaders of all nations, and for all in authority, let us pray to the Lord.Lord, have mercy.

For the many blessings that come from you, we give you thanks.Gracious God, our church has been blessed with financial abundance thanks to the generosity of former generations of Christ Church. As we remember the past, transform our gratitude for all that we have inherited into faithful stew-ardship of our own lives. Challenge us to trust you as we invest in the future of your church. As we are “Living the Vision,” may the improvements we seek outwardly mirror the inward refining of our souls. And may all we do be always to your glory and in service to your people. For the poor and the oppressed; for prisoners and captives; for the sick and the suffer-ing; let us pray to the Lord.Lord, have mercy.

It is easy to forget that the Prayers of the People are not so much about the as-sembled people or their personal concerns, but are prayers by the assembled people for the entire creat-ed order. Just like Christ the High Priest petitioning God on behalf of all humani-ty, this is one of the myriad ways Christians live into their baptized priesthood.

7

For all who have requested our prayers, especially……let us pray to the Lord.Lord, have mercy.

For all who have died in the hope of the resurrection, and for all the departed, especially……let us pray to the Lord.Lord, have mercy.

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

The Celebrant adds a concluding Collect.

Let us confess our sins against God and our neighbor.The People stand or Kneel. Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen.

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

the peace

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

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

The PEACEThe practice in ancient Judea of greeting one another with a kiss on the cheek was widespread among Christians. Early church patriarchs referred to this holy kiss as a “sign of the peace.” Cyril of Jerusalem wrote, “This kiss blends souls one with another, and solicits for them entire forgiveness. Therefore this kiss is the sign that our souls are min-gled together, and have banished all remembrance of wrongs.” Over the centuries, the kiss has evolved into a handshake or friendly em-brace, but the sentiment still en-dures.

8

The People stand

at the presentation

anthem at the preparationLo, God Is Here

Lo, God is here! let us adore,and own how sacred is this place!Let all within us feel his power,and silent bow before his face:who know his power, his grace who prove,serve him with awe, with reverence love.

Lo, God is here! him day and nightunited choirs of angels sing;to him, enthroned above all height,heaven’s host their noblest praises bring.Disdain not, Lord, our meaner song,who praise thee with a faltering tongue.

Being of beings! may our praisethy courts with grateful fragrance fill;still may we stand before thy face,still hear and do thy sovereign will;to thee may all our thoughts arise,ceaseless, accepted sacrifice.

Text: John Wesley (1703-1791)Music: Francis Jackson (b. 1917)

During the PREPARATION, the deacon prepares the altar, while money and gifts are taken up. At the end of this preparation, the bread and wine, along with other gifts, are processed forward and presented to the deacon or cele-brant. Once the bread and wine are placed on the altar, a prayer is said over them.

the holy eucharist

9

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

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

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

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

Here a Proper Preface is sung or said.

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

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

and ends with the SANCTUS and BENEDICTUS.

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

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

10

The People stand or kneel.

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

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

The WORDS OF INSTITUTION (or Institution Narrative) is an account of the last supper at which Jesus’ words of “institu-tion” connected the eucha-ristic bread and wine with his body and blood.

This part of the narrative is referred to as the ANAMNESIS, a complex no-tion in which an event or person from the past is not just remembered but made present.

After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

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

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

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

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

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

The EPICLESIS (Greek for “calling down from on high,”) is when the celebrant in-vokes the Holy Spirit to come down and bless the bread, the wine, and the people.

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

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

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

music at the communion Morning Glory, Starlit Sky

Text: William Hubert Vanstone (1923-1999)Music: Barry Rose (b. 1934)

11

As our Savior Christ has taught us, we now pray,Our Father in heaven, hallowed be your Name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial, and deliver us from evil. For the kingdom, the power, and the glory are yours, now and for ever. Amen.

The Celebrant breaks the consecrated Bread.

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

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

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

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

All who are drawn to God’s table through the waters of baptism are welcome to receive Holy Communion. When you come to the railing, you may either stand or kneel. The wafer will be placed in your palm. You may either consume the host im-mediately and then drink from the chalice, or hold the host and lightly dip it in the wine when it is offered. If you wish to receive a blessing instead of communion, cross your arms over your chest, and the priest will bless you.

Morning glory, starlit sky, soaring music, scholar’s truth, flight of swallows, autumn leaves, memory’s treasure, grace of youth:

Open are the gifts of God, gifts of love to mind and sense; hidden is love’s agony, love’s endeavor, love’s expense.

Love that gives, gives ever more, gives with zeal, with eager hands, spares not, keeps not, all outpours, ventures all, its all expends.

Drained is love in making full, bound in setting others free, poor in making many rich, weak in giving power to be.

Therefore he who shows us God helpless hangs upon the tree; and the nails and crown of thorns tell of what God’s love must be.

Here is God: no monarch he, throned in easy state to reign; here is God, whose arms of love, aching, spent, the world sustain.

12

The People stand

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

the postcommunion prayer

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

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

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

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

hymn at the closing 397Now thank we all our God

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

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

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

organ voluntaryGrand Choeur Théodore Dubois (1837-1924)

CopyrightGloria in Excelsis, Offertory Presentation, Sanctus, Fraction. Music: from Mass in E by Jeffrey Smith. © 1990 MorningStar Music Publications/Birnamwood Publications. Reprinted under OneLicense.net A-707575. • Morning Glory, Starlit Sky. Text: William Hubert Vanstone (1923-1999), from Love’s Endeavour, Love’s Expense. © 1980 J. W. Shore Music. Permission pending. Music: Barry Rose (b. 1934). © 1994 Cathedral Music Limited. Permission pending. • Lift up your hearts: Sursum corda. © 1985 by Church Publishing, Inc. Reprinted under OneLicense.net A-707575. • Conclusion of Eucharistic Prayer and Amen. © 1985 by Church Publishing, Inc. Reprinted under OneLicense.net A-707575.

hymn 480When Jesus left his Father’s throne

f lower guildSusan PaceRoland FickeSusan PaceAlicia ClarkPat HaugJohn TreacyAnne Steinberg

altar guildJane ThompsonShirley WangChris CareyMike Bootes

ushersGeorge MarshallKevin AllenderScott CaroDennis HarrellBill LippertChuck Ellman Olden Warren

chalice-bearersBarry CarlinSigrun HaudePat HaugDavid Thomson

readersMatthew SmithSarah-Theresa Murakami

intercessorDavid Fedders

acolyte masterJerry Stein

acolytesMaya AllenderWhitney AllenderDianne ButlerSandy Porada

vergerMichael Porada

greetersSue HoelMike PhillipsNancye Phillips

hospitalityVestal SimmsJulieta SimmsZach StanfieldHolly Pratt

celebrantThe Very Reverend Gail E. Greenwell

homilistThe Reverend Canon Manoj M. Zacharia

assisting clergyThe Reverend Canon William E. ScrivenerThe Reverend Marshall Wiseman, Cathedral Deacon

ministers in today’s service

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

WEEKDAY SERVICESMonday 6:00 p.m. Evening PrayerTuesday 4:30 p.m. Evening PrayerWednesday and Friday 12:10 p.m. Holy Eucharist Rite II with Healing

THE CLERGY AND PROGRAM STAFFThe Right Reverend Thomas E. Breidenthal Bishop of Southern OhioThe Very Reverend Gail E. Greenwell DeanThe Reverend Canon Manoj M. Zacharia Sub-DeanThe Reverend Canon Sherilyn Pearce Canon PastorThe Reverend Canon Robert Rhodes Canon MissionerThe Reverend Canon Anne L. Reed Cathedral DeaconThe Reverend Marshall Wiseman Cathedral DeaconThe Reverend Douglas Argue DeaconThe Reverend Canon Scott A. GunnThe Reverend Canon George A. Hill IIIThe Reverend Canon William E. ScrivenerThe Reverend Noel Julnes-DehnerThe Reverend Susan C. LehmanDr. Stephan Casurella Director of Music Shiloh Roby Associate Director of MusicRafael Soares Associate Musician for Children and YouthDan Carlson Director of Youth MinistriesBeth Mendez Director of Children’s Formation & Family MinistriesSarah Hartwig Director of Communications

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

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

FYIA diocese is a of collection of con-

gregations, or parishes, within a de-

fined border that are overseen by

a bishop.

A bishop is the chief pastor of a

diocese. He or she is elected and

consecrated as a successor to the

Apostles. The bishop is installed in a

cathedral, which houses the bish-

op’s chair, called the cathedra.

The dean serves as the head of the

chapter at a cathedral church.

The word canon has several mean-

ings, but regarding clergy, it is a

member of a diocesan or cathe-

dral’s clerical staff. A canon may

work to assist the bishop, the dean,

or serve in a specific area of min-

istry. An honorary canon is a cleric

appointed to assist in the services

of a cathedral, but are not residen-

tiary and not entitled to a stipend

or vote in the chapter.

Within the Anglican communion

tradition, a deacon is an ordained

cleric. The deacon has specific

liturgical roles, such as proclaim-

ing the Gospel, bringing the con-

cerns of the world into the church

(prayers of the people), preparing

the table for communion, being

a cupbearer, and dismissing the

community to serve the world. His-

torically, the deacon’s duties were

similar to that of the chief steward

in a large household.

A verger (from the latin virga,

meaning “rod”) is an attendant

who walks before the bishop or

priests with said rod. The verger’s

responsibility is to maintain the pro-

cession, maintain the order and

pace of a service, and see to the

various details associated with a li-

turgical drama.

The vestry is a group of lay (non

-ordained) members who, with the

chief cleric, are charged with the

worldly affairs of the church.