DOCSLIB.ORG

Worship Aids for the Revised Common Lectionary Advent 2015 Through Reign of Christ 2016

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Worship Aids for the Revised Common Lectionary Advent 2015 Through Reign of Christ 2016 Worship Aids for the Revised Common Lectionary Advent 2015 through Reign of Christ 2016 Year C Paul Soupiset Introduction to Lectionary Aids Year C (2015–2016) David Gambrell Great Resources at Your Fingertips • Prayers after Communion or more than fifty years, Call to Worship: • Blessings and Charges Liturgy, Music, Preaching, and the Arts, a • Seasonal Hymn and Song Suggestions quarterly journal of the Presbyterian Church Again, for tips on using these materials in your F congregation, I encourage you to read the expanded (U.S.A.) Office of Theology and Worship and Presbyterian Association of Musicians, has offered introductions that follow. insight and inspiration for pastors, church musicians, The impulse behind this distinctive combination artists, and other worship leaders. With revised of Sunday/festival and seasonal resources comes and expanded features in the Lectionary Aids and from the conviction that worshipers need a mixture thematic issues, now there’s even more to love. of “new” and “given” information in each service. For each Sunday and festival of the Christian Some elements of worship must change from week year, this Lectionary Aids issue of Call to Worship to week; these elements bring a sharp focus on a (49.1) provides: particular set of scriptural texts or themes for the • Lectionary Summaries day, emphasizing particular aspects of Christian faith • Calls to Worship and life. Other elements of worship should repeat • Prayers of the Day for a period of weeks; these elements work in a • Prayers of Confession cumulative way, immersing worshipers in central • Prayers of the People things and enabling their deeper participation in the • Eucharistic Prayers liturgy. If everything is new each week, worshipers • Hymn and Song Suggestions may be overwhelmed with novelty, struggling to • Anthems for Larger Choirs follow the flow of worship. If everything is the • Anthems for Smaller/Youth Choirs same from week to week, the words and actions • Anthems for Children’s Choirs of worship begin to lose their power to engage the • Handbell Music imagination. • Organ Music Thus the careful blending of these two types of Please take the time to read the expanded materials allows for more full, active, and conscious introductions to each of these elements below, in participation among persons with different learning order to find out how to make better use of these styles and levels of liturgical experience—including materials in worship. children and other new worshipers. The mixture of For each season of the Christian year (e.g., these elements requires much pastoral wisdom and Advent), these additional resources are provided: discretion, of course, since different congregations • Calls to Confession and Declarations will have different tolerances or appetites for change. of Forgiveness As for the other three issues in this volume of • Prayers for Illumination and Statements Call to Worship, watch for these upcoming topics Before/After Readings and themes: • Ascriptions of Praise • Call to Worship 49.2—Time after Epiphany. • Affirmations of Faith While not traditionally acknowledged as a • Invitations to Offering and Prayers season in the liturgical year, the time between of Dedication the Baptism and Transfiguration of the Lord is marked by a distinctive set of themes— David Gambrell, editor, Call to Worship: Liturgy, Music, Preaching, and the Arts Office of Theology and Worship, Presbyterian Church (U.S.A.) Lectionary Aids for 2015–2016, Year C 3 Introduction to Lectionary Aids vocation, discipleship, community, being Seasonal Resources beloved. This issue of Call to Worship will provide a fresh perspective on this “unsung For the season of Advent, the season of Christmas, the season” in the Christian year. time after Epiphany, the season of Lent, the season of • Call to Worship 49.3—The Work of the People. Easter, and the time after Pentecost (subdivided into Liturgy means “the work of the people.” Too three sections), this issue of Call to Worship provides often, however, the work of a liturgical leader the following sets of texts to be used over a span of can be a solitary endeavor. This issue of Call several weeks—primarily based on key lectionary to Worship illustrates collaborative approaches passages found within that season. to liturgy, music, preaching, and the arts, featuring stories from congregations. Calls to Confession and Declarations of • Call to Worship 49.4—Worship 101. What Forgiveness. These introductory and concluding should every church leader know about statements serve as a kind of envelope, framing preaching, the sacraments, congregational the rite of confession and pardon in each season song, the order of worship, the liturgical with language that highlights the focus of that calendar, pastoral liturgies, and more? This aspect of the Christian year. In keeping with issue of Call to Worship invites experts in a Reformed tradition, the Call to Confession always variety of worship-related disciplines to distill includes an affirmation of God’s mercy (“trusting and share their wisdom. in God’s grace”); we make our confession already In addition to featured articles on the topics described confident in the love of God revealed to us through above, these thematic issues will include columns Jesus Christ. The Declaration of Forgiveness from innovative leaders in local congregations, always ends with a corporate assurance of practical ideas for celebration in worship, reviews pardon in Jesus’ name (“we are forgiven”). of recent books and musical resources, and colorful Here, as elsewhere, consistent congregational contributions from liturgical artists. responses are provided (in this case, “Thanks be Be sure to check out our website (pcusa.org/ to God”); such consistent responses are valuable calltoworship) and Facebook page (facebook.com/ in facilitating congregational participation, calltoworship), where you’ll find additional features especially among young children. and supplementary content related to the themes of these issues. The website now provides complete Prayers for Illumination and Statements Before/ orders of worship for each Sunday and festival in After Readings. Seasonal Prayers for Illumination the Christian year, assembled from the materials in are provided as a way to locate the readings for this issue and arranged according to the Service for each Sunday/festival within the broader context the Lord’s Day (of course, you are encouraged to of the Christian year. These prayers might be edit and adapt as needed for your congregational enlarged, printed, and attached to the lectern or setting). The website gives subscribers access to pulpit for use by deacons, (ruling) elders, or other our archives of past issues of Call to Worship and readers of Scripture. Sentences of Scripture before Reformed Liturgy & Music—a remarkable library of and after the readings help us to prepare our scholarly articles and practical resources. hearts and minds to receive the Word and give us I hope you’ll find much theological insight and direction as we seek to live out the proclamation liturgical inspiration in this Lectionary Aids issue of of the gospel. To the statement after the reading, Call to Worship, as well as the three thematic issues worshipers are invited to respond: “Thanks be to come in this volume. I encourage you to be in to God.” touch about how we can continue to enhance your congregation’s worship and equip you in ministry Ascriptions of Praise. These brief sentences from for years to come. Scripture are intended as conclusions to the Grace and peace, sermon, giving glory to God for the Word David Gambrell we have received. Worshipers are invited to respond: “Amen.” Call to Worship 4 Volume 49.1, 2015 Affirmations of Faith. The Affirmations of Hymn and Song Suggestions. At the beginning Faith provided in this issue of Call to Worship of each season in the Christian year (Advent, are all excerpts from the Study Catechism of Christmas, time after Epiphany, Lent, Easter, the Presbyterian Church (U.S.A.), a resource and time after Pentecost), you’ll find ideas for commended by the denomination’s 210th General hymns or songs that may be repeated or rotated Assembly (1998). Often used in confirmation throughout that period of time (for instance, a classes, the Study Catechism offers thoughtful gathering song, a musical response to forgiveness, answers to deep questions of faith, framed in a refrain during communion, or a hymn stanza direct, accessible language. In keeping with doxology). As indicated above, there is spiritual the catechetical question-and-answer formula, and catechetical value in such repetition, as each one begins with a question (voiced by the worshipers enter more deeply into the words and leader), followed by congregational response (in music over time and are more able to sing these the bold print). songs by heart. Invitations to Offering and Prayers of Dedication. The Invitations to Offering (before the collection Sunday/Festival Resources of gifts) are derived from lectionary texts for each For each Sunday and festival in the Christian year, season. The Prayers of Dedication (following this issue of Call to Worship offers the following the collection) draw similarly on scriptural and sets of texts that are distinctive to each day; these seasonal images and themes. Worship planners are based closely on phrases and images from the are encouraged to invite (ruling) elders and/or lectionary readings for the day. A note to preachers: deacons to call for the offering and pray over you may find it helpful to read over these Sunday/ the gifts, as an expression of their respective festival liturgical texts as you begin to work on your ministries of stewardship of the congregation’s sermon, since these resources not only summarize resources and care for those in need. and highlight primary themes in the lectionary, but also demonstrate how the Scriptures relate to Prayers after Communion. Seasonal Prayers one another. after Communion provide another anchor to the Christian year, helping the congregation to Lectionary Summaries.
Load more

Recommended publications
  • 2020-11-01 Gregorian Chant, Preliminary
    All Souls’ Day (Transferred from November 2) Sunday, November 1, 2020, 5:00 p.m. ALL SOULS’ DAY/ALL SOULS’ REQUIEM The tradition of observing November 2 as a day of commemoration began in the tenth century as a complement to All Saints’ Day, November 1. The traditional service of remembering the dead — whether on this day or during an actual funeral — is called a Requiem, the first word of the Latin text, meaning “rest.” The solemnity of the liturgy and the beauty of the music help us to mourn with hope. Thus we are encouraged to trust ever more in God’s gift of eternal life through the death and resurrection of our Lord Jesus Christ. THE GREGORIAN CHANT REQUIEM The oldest musical setting of the Requiem is the version in Gregorian Chant (plainsong, melody only, no harmony). Created sometime in the first millennium A.D., it does have one “new” movement, the Dies irae, dating from no later than the 1200s. The Dies irae melody has been quoted in non-Requiem music by Hector Berlioz, Franz Liszt, Sergei Rachmaninoff, and Camille Saint-Saëns, among others. Some composers of Requiem settings have omitted the Dies irae text, either because of its length or because of its expression of fear, guilt, and judgment. Regarding the latter issue, Jesus, his apostles, and his Hebrew prophets do indeed declare a day of reckoning, and fear is a legitimate human feeling, expressed in the Psalms and in the Prophets. However, God’s grace can ease our fear, and — through the Holy Spirit’s ministry — can offset it by giving us confidence in Christ’s merit rather than our own.
    [Show full text]
  • Introitus: the Entrance Chant of the Mass in the Roman Rite
    Introitus: The Entrance Chant of the mass in the Roman Rite The Introit (introitus in Latin) is the proper chant which begins the Roman rite Mass. There is a unique introit with its own proper text for each Sunday and feast day of the Roman liturgy. The introit is essentially an antiphon or refrain sung by a choir, with psalm verses sung by one or more cantors or by the entire choir. Like all Gregorian chant, the introit is in Latin, sung in unison, and with texts from the Bible, predominantly from the Psalter. The introits are found in the chant book with all the Mass propers, the Graduale Romanum, which was published in 1974 for the liturgy as reformed by the Second Vatican Council. (Nearly all the introit chants are in the same place as before the reform.) Some other chant genres (e.g. the gradual) are formulaic, but the introits are not. Rather, each introit antiphon is a very unique composition with its own character. Tradition has claimed that Pope St. Gregory the Great (d.604) ordered and arranged all the chant propers, and Gregorian chant takes its very name from the great pope. But it seems likely that the proper antiphons including the introit were selected and set a bit later in the seventh century under one of Gregory’s successors. They were sung for papal liturgies by the pope’s choir, which consisted of deacons and choirboys. The melodies then spread from Rome northward throughout Europe by musical missionaries who knew all the melodies for the entire church year by heart.
    [Show full text]
  • Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass
    Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass Key Terms: Eucharist: The true presence of Christ in the form of his Body and Blood. During Mass, bread and wine are consecrated to become the Body and Blood of Christ. Whatever remains there are of the Body of Christ may be reserved and kept. Tabernacle: The box-like container in which the Eucharistic Bread may be reserved. Sacristy: The room in the church where the priest and other ministers prepare themselves for worship. Altar: The table upon which the bread and wine are blessed and made holy to become the Eucharist. Sanctuary: Often referred to as the Altar area, the Sanctuary is the proper name of the area which includes the Altar, the Ambo (from where the Scriptures are read and the homily may be given), and the Presider’s Chair. Nave: The area of the church where the majority of worshippers are located. This is where the Pews are. Genuflection: The act of bending one knee to the ground whilst making the sign of the Cross. Soon (maybe even next weekend – August 25-26) , the tabernacle will be re-located to behind the altar. How should I respond to the presence of the reserved Eucharist when it will now be permanently kept in the church sanctuary? Whenever you are in the church, you are in a holy place, walking upon holy ground. Everyone ought to be respectful of Holy Rosary Church as a house of worship and prayer. Respect those who are in silent prayer.
    [Show full text]
  • Understanding When to Kneel, Sit and Stand at a Traditional Latin Mass
    UNDERSTANDING WHEN TO KNEEL, SIT AND STAND AT A TRADITIONAL LATIN MASS __________________________ A Short Essay on Mass Postures __________________________ by Richard Friend I. Introduction A Catholic assisting at a Traditional Latin Mass for the first time will most likely experience bewilderment and confusion as to when to kneel, sit and stand, for the postures that people observe at Traditional Latin Masses are so different from what he is accustomed to. To understand what people should really be doing at Mass is not always determinable from what people remember or from what people are presently doing. What is needed is an understanding of the nature of the liturgy itself, and then to act accordingly. When I began assisting at Traditional Latin Masses for the first time as an adult, I remember being utterly confused with Mass postures. People followed one order of postures for Low Mass, and a different one for Sung Mass. I recall my oldest son, then a small boy, being thoroughly amused with the frequent changes in people’s postures during Sung Mass, when we would go in rather short order from standing for the entrance procession, kneeling for the preparatory prayers, standing for the Gloria, sitting when the priest sat, rising again when he rose, sitting for the epistle, gradual, alleluia, standing for the Gospel, sitting for the epistle in English, rising for the Gospel in English, sitting for the sermon, rising for the Credo, genuflecting together with the priest, sitting when the priest sat while the choir sang the Credo, kneeling when the choir reached Et incarnatus est etc.
    [Show full text]
  • A Comparison of the Two Forms of the Roman Rite
    A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend.
    [Show full text]
  • HISTORICAL ANTECEDENTS of ST. PIUS X's DECREE on FREQUENT COMMUNION JOHN A
    HISTORICAL ANTECEDENTS OF ST. PIUS X's DECREE ON FREQUENT COMMUNION JOHN A. HARDON, SJ. West Baden College HPHE highest tribute to the apostolic genius of St. Pius X was paid by * his successor on the day he raised him to the honors of the altar: "in the profound vision which he had of the Church as a society, Pius X recognized that it was the Blessed Sacrament which had the power to nourish its intimate life substantially, and to elevate it high above all other human societies." To this end "he overcame the prejudices springing from an erroneous practice and resolutely promoted frequent, even daily, Communion among the faithful," thereby leading "the spouse of Christ into a new era of Euchari^tic life."1 In order to appreciate the benefits which Pius X conferred on the Church by his decree on frequent Communion, we might profitably examine the past half-century to see how the practice which he advo­ cated has revitalized the spiritual life of millions of the faithful. Another way is to go back in history over the centuries preceding St. Pius and show that the discipline which he promulgated in 1905 is at once a vindication of the Church's fidelity to her ancient traditions and a proof of her vitality to be rid of whatever threatens to destroy her divine mission as the sanctifier of souls. The present study will follow the latter method, with an effort to cover all the principal factors in this Eucharistic development which had its roots in the apostolic age but was not destined to bear full fruit until the present time.
    [Show full text]
  • Akathist to Our Most Holy Lady Theotokos Order for Reading Canons and Akathists When Alone the Seven Bow Beginning O God, Be Merciful to Me, a Sinner
    Akathist to Our Most Holy Lady Theotokos Order for Reading Canons and Akathists When Alone The Seven Bow Beginning O God, be merciful to me, a sinner. Bow O God, cleanse me, a sinner, and have mercy on me. Bow Thou hast created me, O Lord, have mercy on me. Bow Countless times have I sinned, O Lord, forgive me. Bow My most holy Lady Theotokos, save me, a sinner, Bow O Angel, my holy Guardian, protect me from all evil. Bow Holy Apostle (or Martyr, or Holy Father) Name pray to God for me. Bow Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us. Amen. Glory to Thee, our God, glory to Thee. O Heavenly King O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of good things and Giver of Life, come and dwell in us, and cleanse us of all impurity, and save our souls, O Good One. Trisagion Holy God, Holy Mighty, Holy Immortal, have mercy on us. Thrice Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen. O Most Holy Trinity, have mercy on us. O Lord, blot out our sins; O Master, pardon our iniquities; O Holy One, visit and heal our infirmities, for Thy name’s sake. Lord, have mercy. Thrice Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages.
    [Show full text]
  • Church and Liturgical Objects and Terms
    Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there.
    [Show full text]
  • Low Requiem Mass
    REQUIEM LOW MASS FOR TWO SERVERS The Requiem Mass is very ancient in its origin, being the predecessor of the current Roman Rite (i.e., the so- called “Tridentine Rite”) of Mass before the majority of the gallicanizations1 of the Mass were introduced. And so, many ancient features, in the form of omissions from the normal customs of Low Mass, are observed2. A. Interwoven into the beautiful and spiritually consoling Requiem Rite is the liturgical principle, that all blessings are reserved for the deceased soul(s) for whose repose the Mass is being celebrated. This principle is put into action through the omission of these blessings: 1. Holy water is not taken before processing into the Sanctuary. 2. The sign of the Cross is not made at the beginning of the Introit3. 3. C does not kiss the praeconium4 of the Gospel after reading it5. 4. During the Offertory, the water is not blessed before being mixed with the wine in the chalice6. 5. The Last Blessing is not given. B. All solita oscula that the servers usually perform are omitted, namely: . When giving and receiving the biretta. When presenting and receiving the cruets at the Offertory. C. Also absent from the Requiem Mass are all Gloria Patris, namely during the Introit and the Lavabo. D. The Preparatory Prayers are said in an abbreviated form: . The entire of Psalm 42 (Judica me) is omitted; consequently the prayers begin with the sign of the Cross and then “Adjutorium nostrum…” is immediately said. After this, the remainder of the Preparatory Prayers are said as usual.
    [Show full text]
  • APRIL MESSENGER [email protected] Firstlcffmn.Com a NOTE from P ASTOR S AUL
    Issue 4, April 2015 First Lutheran 402 South Court Street Fergus Falls, MN 56537 218-739-3348 APRIL MESSENGER [email protected] Firstlcffmn.com A NOTE FROM P ASTOR S AUL WHAT EVERY LUTHERAN SHOULD KNOW ABOUT THE LORD’S SUPPER Every year about this time, Pastor Jennifer and I meet with our fifth-graders and parents to help them learn about Holy communion. (They receive First Communion on Maundy Thursday, which is on April 2 this year.) I find it’s also a wonderful opportunity for the parents to get a “refresher course” on what they should have learned in confirmation about the Sacrament of the al- tar. Let me share a few of the highlights of what we teach: The Lord’s Supper is a physical means of experiencing God’s grace, through which we receive the gifts of forgiveness, salvation, and life – new life here and now, and eternal life after we die. The sacrament is a way of having our spiritual batteries re- charged. We go out from worship having been fed, and being re- energized to serve God and our neighbor in our daily lives. Holy Communion also helps us to live more confidently. In a rapidly changing and uncertain world, the sacraments provide us with a tangible means of understanding God’s gift to us. Baptism makes us children of God. Receiving the Sacrament of the Lord’s Supper helps us to nourish and strengthen that relationship. Martin Luther, in opposition to some of the other Protestant re- formers, insisted on saying that Christ is truly present in this sacrament.
    [Show full text]
  • Liturgical Calendar 2020-2021
    (S) Solemnity, (F) Feast, (M) Memorial, (M>OM) Memorial reduced to an Optional Memorial (OM) Optional Memorial (*) no assigned rank Liturgical Year – B Lect., Wkday, A/B: Lectionary: Weekday, A (1993) or B (1994) Lect., S&S: Lectionary: Sunday and Solemnities (2009) DECEMBER Calendar 2020 –2021 Series I BG: Book of Gospels (2015) 2020 RL: Lectionary: Ritual Masses, Masses for Various Needs and Occasions, Votive Masses, Masses for the Dead (2014) Sunday Monday Tuesday Wednesday Thursday Friday Saturday NOVEMBER NOVEMBER 1st SUNDAY ST. ANDREW (F) ferial ferial ST. FRANCIS XAVIER (M) ferial ferial 29 OF ADVENT 30 1 2 3 4 5 Readings: no. 2, p. 18; BG, p. 12 Readings: Lect., Wkday A, Readings: no. 176, p. 5 Readings: no. 177, p. 7 Readings: no. 178, p. 9, Readings: no. 179, p. 11 Readings: no. 180, p. 13 1st Reading: Isaiah no. 684, p. 605 1st Reading: Isaiah 11.1-10 1st Reading: Isaiah 25.6-10a or no. 685, p. 607 1st Reading: Isaiah 29.17-24 1st Reading: Isaiah 30.19-21, 23-26 63.16b-17; 64.1, 3-8 1st Reading: Romans 10.9-18 Gospel: Luke 10.21-24 Gospel: Matthew 15.29-37 1st Reading: Isaiah 26.1-6 Gospel: Matthew 9.27-31 Gospel: Matthew 2nd Reading: 1 Corinthians 1.3-9 Gospel: Matthew 4.18-22 Gospel: Matthew 7.21, 24-27 OM: St. John Damascene 9.35 – 10.1, 5a, 6-8++ Gospel: Mark 13.33-37 IMMACULATE 2nd SUNDAY ST. AMBROSE (M) CONCEPTION OF THE ferial ferial ferial OUR LADY OF 6 OF ADVENT 7 8 BLESSED VIRGIN MARY (S) 9 10 11 12 GUADALUPE (F) Readings: no.
    [Show full text]
  • The Book of Common Prayer
    The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People
    [Show full text]