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Published by: Jody+ on Nov 28, 2011
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06-019Set 2, Page 1 of 3A Public Service of HealingH 151
 Aus tiefer Not 
Opening acclamation BCP 351Since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us with confidence draw near to thethrone of grace, that we may receive mercyand find grace to help in time of need.
(Hebrews 4:14, 16)
 Confession BCP 352
 Kyrie eleison
S 85O God of peace, you have taught us that inreturning and rest we shall be saved, inquietness and confidence shall be our strength: By the might of your Spirit lift us,we pray, to your presence, where we may bestill and know that you are God; throughJesus Christ our Lord, who with you and theHoly Spirit lives and reigns, one God, for ever and ever.
.First Reading Isaiah 61:1-3Psalm 121 BCP 779Second Reading 2 Corinthians 1:3-5H 668
Holy Gospel John 9:1-11Sermon Rev. John DoePrayers of the People
 A Litany of Healing 
 Let us name before God those for whom weoffer our prayers.In considering this service for healing, twofacets seemed to stick out as important. Inaddition to the tragedy which has struck thecommunity there has been mutual blame andrecrimination within the congregation. Becauseof this, it seemed appropriate to combine thethemes of healing and repentance in the service.While some people may react negatively toservices they perceive to be overly“penitential,”—and rightly so if God’s mercy isnot also emphasized—Christianity affirms thathealing requires repentance and forgiveness inorder to be fully realized. (In this outline I havegenerally included full text from the Book of Occasional Services; in a parish situation I wouldlikely make the bulletin full text so people wouldnot have to flip between different sections of theBCP and so visitors from the community whomay come to such a healing service would feelmore at ease.)Because of this affirmation of the necessity of repentance, reinforced by the particular circumstance at hand, it seemed appropriate toexercise the freedom offered by the Book of Occasional Services, 2003 and the BCP 79 and begin the service with the Penitential Order: RiteTwo (BCP 351). For the opening hymn I choseone written by Martin Luther based upon the130
Psalm. My hope is that the use of this hymnwould help set the mood of repentance andhealing for the service, as the Psalmist calls forthfrom his “deepest woe,” just as the people presentat the service are in the midst of difficult times.At the same time there are the twin affirmationsthat we can never allow our own pain to lead usinto sin or to harm others and that God in factdoes have a “gracious ear” and will hear thosewho call on him.For the opening acclamation, my intent would be to include that intended for “Lent or other  penitential occasions” as it once again reinforcesthe mood of penitence, but also because ithighlights the role of God’s mercy.
06-019Set 2, Page 2 of 3
The People audibly name those for whom they areinterceding.
[. . .]Hear us, O Lord of life:
 Heal us, and make us whole.
Let us pray.O Lord our God, accept the fervent prayers of your people; in the multitude of your mercieslook with compassion upon us and all whoturn to you for help; for you are gracious, Olover of souls, and to you we give glory,Father, Son, and Holy Spirit, now and for ever.
 All who wish to receive pray for healing and receive the laying on of hands and anointing, please come forward at this time
 Savior of the world, by your cross and precious blood you have redeemed us;
Save us, and help us, we humbly beseech you,O Lord 
.The Almighty Lord, who is a strong tower toall who put their trust in him, to whom allthings in heaven, on earth, and under the earth bow and obey: Be now and evermore your defense, and make you know and feel that theonly Name under heaven given for health andsalvation is the Name of our Lord JesusChrist.
 The Peace BCP 360OffertoryH 515The Great ThanksgivingEucharistic Prayer DThe inclusion of the Kyrie here is likewisemeant to be an affirmation of God’s mercy and ameans by which the congregation can cry out withone voice to God, seeking mercy and comfort for their pain. The scriptural selection from Hebrewsseemed most to fit the feeling and subject of theservice, particularly its recognition of our need of God’s help in time of need.While I felt that inclusion of the confession atthe beginning of the service may aid at getting people’s “baggage” off their respective chestsearly on and thereby allow the remainder of theservice to offer a clearly recognizable message of healing, I felt that the inclusion of the Decaloguewould be too penitential and tilt the service awayfrom the healing element.Each of the readings I selected for their theological content and emotional effect. For example, Isaiah 61:1-3 affirms God’s care for theafflicted and the promise of his mercy; 2Corinthians 1:3-5 emphasizes Christ’s sufferingfor us even as we suffer ourselves and the Gospelreading, John 9:1-11 conveys the truth that Goddoes not cause affliction, but can work throughit—a message that one would hope a preacher would emphasize and being out in the context of healing the recriminations in the community, i.e.if God is not the cause of something andsometimes “random” things happen, then blamingother human beings will certainly do no good.Another effect of placing the confession at the beginning of the service, in addition to giving anopportunity for people to confess their sins andwrongs toward others in the community, is that itallows the litany to transition directly to thelaying on of hands and anointing, allowing peopleto have the truly painful events of the disaster intheir minds as they come forward for prayer andhealing.The passing of the peace subsequent to theanointing is a powerful reminder that we live in acommunity existing in various stages of 

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