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Lent 2020 the Angelus a Publication of the Church of Our Saviour
Lent 2020 THE ANGELUS A Publication of the Church of Our Saviour Lent is a season of preparation for Easter. It begins with Ash The Season Wednesday (February 26 this year) and ends on Holy Saturday (April 11). The liturgy of Ash Wednesday, as found in The Book of Common Prayer, says that one should celebrate Lent “by self- of Lent examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy Word.” While there are many important liturgical feasts throughout Lent, as part of the Keeping the Feast series, we will mark the Feast of the Annunciation on Wednesday, March 25. Holy Week will begin on April 5 with Palm Sunday. That day we will have a combined 10am Mass and procession, followed by a simple Lenten meal. The last three days of Lent, which includes Maundy Thursday, Good Friday, and Holy Saturday, are often called the Holy Triduum. Our Easter Season will begin with the Easter Vigil on the evening of Saturday, April 11. During Lent there will be no flowers at the altar, except for Laetare Sunday and the Feast of the Annunciation. Alleluia will not be said during the services, and we will not say or sing the Gloria in Excelsis at the beginning of the Masses (except for the above-mentioned feast day). The verse of scripture which precedes the Gospel at Mass is called the Tract, since it is said or sung without alleluias. We will say the Prayer of Humble Access at each service. The liturgical color is a dark and somber purple, usually with silver, rather than gold, trim. -
Robert M. Andrews the CREATION of a PROTESTANT LITURGY
COMPASS THE CREATION OF A PROTESTANT LITURGY The development of the Eucharistic rites of the First and Second Prayer Books of Edward VI ROBERT M. ANDREWS VER THE YEARS some Anglicans Anglicanism. Representing a study of have expressed problems with the Archbishop Thomas Cranmer's (1489-1556) Oassertion that individuals who were liturgical revisions: the Eucharistic Rites of committed to the main tenets of classical 1549 and 1552 (as contained within the First Protestant theology founded and shaped the and Second Prayer Books of Edward VI), this early development of Anglican theology.1 In essay shows that classical Protestant beliefs 1852, for example, the Anglo-Catholic were influential in shaping the English luminary, John Mason Neale (1818-1866), Reformation and the beginnings of Anglican could declare with confidence that 'the Church theology. of England never was, is not now, and I trust Of course, Anglicanism changed and in God never will be, Protestant'.2 Similarly, developed immensely during the centuries in 1923 Kenneth D. Mackenzie could, in his following its sixteenth-century origins, and 1923 manual of Anglo-Catholic thought, The it is problematic to characterize it as anything Way of the Church, write that '[t]he all- other than theologically pluralistic;7 nonethe- important point which distinguishes the Ref- less, as a theological tradition its genesis lies ormation in this country from that adopted in in a fundamentally Protestant milieu—a sharp other lands was that in England a serious at- reaction against the world of late medieval tempt was made to purge Catholicism English Catholic piety and belief that it without destroying it'.3 emerged from. -
From Texts for Common Prayer the Anglican Church in North America
From Texts for Common Prayer The Anglican Church in North America The Purpose Behind the Practice Christians throughout history have believed that worship is done not just with the mind but with the body and spirit as well. Here at Christ the Redeemer we fully embrace this ancient pattern of practice, and we attempt to engage all of our senses as we worship. Because there are some things we can't always see with our eyes, we do visual things —like wearing vestments (colorful garments) and following a cross—to remind us of the larger, spiritual reality of which we’re all a part, Prayer and praise, giving and receiving, standing and kneeling, speaking and listening, smelling and tasting, seeing and doing—these are all means to help us come close, in a physical way, to the spiritual reality of God. The guide you hold in your hands is offered as a resource to help you worship. You are welcome to engage at whatever level you are most comfortable. And no one is watching to see if you’re doing everything “correctly. “ In sincere worship there’s no such thing as a mistake, so just relax and go for it! We’ll be happy to answer any questions following the service. This symbol is a prompt for making the Sign of the Cross. May our Lord Jesus Christ abundantly bless you as you draw near to him today. It’s Okay to turn on your mobile device in church! If you’re using it as a digital worship guide, that is. -
P U Blic Wo R S H I P C O M Munion by Extension
P u blic Wo r s h i p w ith C o m munion by Extension C h u r ch H o u s e P u b li s h i n g P u b l ished by C h u rch House Publis h in g Contents C h u rch House G reat Smith Stre e t London SW1P 3NZ C o py r i ght © The A r ch b i s h o p s ’ Council 200 1 v Notes to Public Worship with Communion by Extension First published 2001 0 7151 2053 0 v i General Notes 1 Order One 1 7 Order Two 3 2 Guidelines issued by the House of Bishops 3 5 A Form of Preparation 4 0 General Rules for Regulating Authorized Forms of Service All righ ts re s e rve d . No part of th is publication may be re p roduced 4 1 Authorization in any form o r by any mean s ,e l e c t ronic o rm e c han i c a l , in c l u d ing p h o t o c o py in g , re c o rd in g ,o r any info r ma tion storage and re t r i eva l s y s t e m , except as stated below, w ithout written permis s i o n . 4 1 Acknowledgements Te x ts fo r local use: the a rr an g e m e n ts which ap p ly to local editions of services cove r re p ro d u c tion on a non-commercial basis both fo r a single occasion and fo r re p eated use. -
The Holy Eucharist Rite One INTRODUCTION This Morning We Are Going to Depart from Our Usual Worship
The Holy Eucharist Rite One INTRODUCTION This morning we are going to depart from our usual worship. As we celebrate the Holy Eucharist today, we are going to examine the different parts of the service and explain them as we go along. Our aim is to help us better understand the worship and help us to participate more fully in the Holy Eucharist. The Holy Eucharist is the principle act of Christian worship. As we proceed, we will pause for explanation of why we are doing what we are doing. There will be some historic and some theological explanations. This is a departure from our usual worship but hopefully it will help us all better appreciate and understand the richness of our liturgy. Vestments priest will vest as you talk The vestments the priest wears are derived from dress clothing of the late Roman Empire. The white outer garment is called an alb. It gets its name from the Latin word albus, which means white. It is derived from the commonest under garment in classical Italy, the tunic. It symbolizes purity, decency and propriety. It also represents being washed clean in the waters of baptism. The girdle or cincture is usually made of white linen or hemp. Functionally, it is for ease of movement when wearing the alb. Symbolically, it represents how we are all bound together in Christ. The stole was derived from a Roman ceremonial garland or scarf worn by Roman officials as an indication of his rank. Priests have worn the stole since at least the fourth century. -
A Recovery & Healing Holy Eucharist January 24, 2020 at 6:00P
A Recovery & Healing Holy Eucharist January 24, 2020 at 6:00p Prelude & Welcome Opening Hymn 680 O God, our help in ages past St. Anne THE WORD OF GOD Opening Acclamation Celebrant Blessed be the one, holy, and living God. People Glory to God for ever and ever. Amen. Preamble & Step 1 of Recovery Celebrant Without help it is too much for us. But there is One who has all power. That one is God. May you find Him now! Half measures availed us nothing. We stood at the turning point. We asked His protection and care with complete abandon. These are the steps we took, which are suggested as a program of recovery. Celebrant The First Step: We admitted we were powerless over our addiction; People that our lives had become unmanageable. Collect for Purity Celebrant 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. People Amen. Kyrie Celebrant Lord, have mercy. People Christ have mercy. Celebrant Lord, have mercy. Step 2 of Recovery Celebrant The Second Step: We came to believe People that a Power greater than ourselves could restore us to sanity. Collect of the Day Celebrant God be with you. People And also with you. Celebrant Let us pray. O blessed Lord, you ministered to all who came to you: Look with compassion upon all who through addiction have lost their health and freedom. -
The Missal Frequently Asked Questions
Introducing Divine Worship: The Missal Frequently Asked Questions 1 What is Divine Worship: The Missal ? Any priest incardinated in such a Personal Ordinariate may also publicly celebrate the Mass according to Divine Worship outside the parishes of the Ordinariate with the permission of the rector/pastor of the corresponding Divine Worship is the liturgical provision for the celebration of Mass and church or parish. Priests of the Ordinariate may always celebrate Mass the Sacraments for use by the Personal Ordinariates established under the without a congregation according to Divine Worship. Apostolic Constitution Anglicanorum coetibus. As such, it gives expression to and preserves for Catholic worship the worthy Anglican liturgical In cases of pastoral necessity or in the absence of a priest incardinated in patrimony, understood as that which has nourished the Catholic faith an Ordinariate, any Catholic priest in good standing may celebrate the throughout the history of the Anglican tradition and prompted aspirations Holy Eucharist according to Divine Worship for members of the Ordinariate towards ecclesial unity. who request it. For example, since the parishes of the Ordinariate are often spread out over a large geographic territory, the pastor of an Ordinariate parish may ask a priest at a nearby diocesan parish to fill in during illness or Is the liturgical provision for the Ordinariates its own proper vacation leave. 2 Rite? 6 Can any priest concelebrate Mass according to Divine Worship? No. The Anglican liturgical tradition draws on the English monastic tradition and develops entirely out of the context of the Roman Rite. The Yes. Any Catholic priest may concelebrate Mass according to Divine Worship. -
Holy Eucharist: Anglican Standard Text
THE ORDER FOR THE ADMINISTRATION OF THE LORD’S SUPPER or HOLY COMMUNION, COMMONLY CALLED THE HOLY EUCHARIST Anglican Standard Text A hymn, psalm, or anthem may be sung. THE ACCLAMATION The People standing, the Celebrant says this or a seasonal greeting (pages 145-146) Blessed be God: the Father, the Son, and the Holy Spirit. People And blessed be his kingdom, now and for ever. Amen. In the season of Lent Celebrant Bless the Lord who forgives all our sins. People His mercy endures for ever. From Easter Day until the Eve of Pentecost Celebrant Alleluia! Christ is risen! People The Lord is risen indeed! Alleluia! THE COLLECT FOR PURITY The Celebrant prays (and the People may be invited to join) 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 SUMMARY OF THE LAW Then follows the Summary of the Law, or The Decalogue (page 100). Hear what our Lord Jesus Christ says: You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets. T MATTHEW 22:37-40 THE KYRIE The Celebrant and People pray Lord, have mercy upon us. -
Holy Communion, Anglican Standard Text, 1662 Order FINAL
Concerning the Service Holy Communion is normally the principal service of Christian worship on the Lord’s Day, and on other appointed Feasts and Holy Days. Two forms of the liturgy, commonly called the Lord’s Supper or the Holy Eucharist, are provided. The Anglican Standard Text is essentially that of the Holy Communion service of the Book of Common Prayer of 1662 and successor books through 1928, 1929 and 1962. The Anglican Standard Text is presented in contemporary English and in the order for Holy Communion that is common, since the late twentieth century, among ecumenical and Anglican partners worldwide. The Anglican Standard Text may be conformed to its original content and ordering, as in the 1662 or subsequent books; the Additional Directions give clear guidance on how this is to be accomplished. Similarly, there are directions given as to how the Anglican Standard Text may be abbreviated where appropriate for local mission and ministry. The Renewed Ancient Text is drawn from liturgies of the Early Church, reflects the influence of twentieth century ecumenical consensus, and includes elements of historic Anglican piety. A comprehensive collection of Additional Directions concerning Holy Communion is found after the Renewed Ancient Text: The order of Holy Communion according to the Book of Common Prayer 1662 The Anglican Standard Text may be re-arranged to reflect the 1662 ordering as follows: The Lord’s Prayer The Collect for Purity The Decalogue The Collect of the Day The Lessons The Nicene Creed The Sermon The Offertory The Prayers of the People The Exhortation The Confession and Absolution of Sin The Comfortable Words The Sursum Corda The Sanctus The Prayer of Humble Access The Prayer of Consecration and the Ministration of Communion (ordered according to the footnote) The Lord’s Prayer The Post Communion Prayer The Gloria in Excelsis The Blessing The precise wording of the ACNA text and rubrics are retained as authorized except in those places where the text would not make grammatical sense. -
St. Paul's Anglican Church Fourth Sunday of Advent
ST. PAUL’S ANGLICAN CHURCH VISALIA, CALIFORNIA FOURTH SUNDAY OF ADVENT December 20, 2020 10:30 AM THE WORD OF GOD Sermon Notes p. 2 Information and Visitors Guide p. 3 Lighting of the Advent Candle p. 4 Opening Hymn: “O come, O come, Emmanuel” p. 5 The Acclamation p. 7 The Collect of Purity p. 7 The Summary of the Law p. 7 The Kyrie p. 7 The Collect of the Day p. 8 Lesson: II Samuel 7:1-17 p. 8 Gradual: Psalm 132:1-19 p. 9 Epistle: Romans 16:25-27 p. 10 Sequence Hymn: “The angel Gabriel” p. 11 Gospel: Luke 1:26-38 p. 11 Sermon: The Rev. Rob Longbottom p. 12 The Nicene Creed p. 12 The Prayers of the People p. 13 The Confession and Absolution p. 14 The Comfortable Words p. 15 The Peace and Announcements p. 15 THE HOLY COMMUNION Offertory Ellen Daniels The Offertory p. 13 The Sursum Corda p. 14 The Sanctus p. 15 The Prayer of Consecration p. 15 The Lord’s Prayer p. 16 The Fraction p. 17 The Prayer of Humble Access p. 17 The Angus Dei p. 17 The Ministration of Communion p. 17 Post Communion Prayer p. 18 The Blessing p. 18 Closing Hymn: “Ye watchers and ye holy ones” p. 19 Dismissal p. 20 Sermon notes PAGE 2 St. Paul’s Anglican Church Visitors Guide 2918 W. Main Street St. Paul’s Church is a parish in the Diocese of Visalia, California 93291 San Joaquin of the Anglican Church in North 559-732-4821 America, which includes both Catholic and Monday – Thursday Protestant traditions. -
Liturgy for INSTRUCTED EUCHARIST
Instructed Eucharist Service Ancient Form (ACNA) November 12, 2017 23rd Sunday of Ordinary Time Living Faith Anglican Church 1 THE SERVICE OF THE WORD Notes: …………………………… Gathering/Prelude …………………………… [Minister introduces the …………………………… instructed eucharist service] …………………………… …………………………… The Processional …………………………… …………………………… The Acclamation …………………………… The People standing, the Celebrant says this or a seasonal greeting: …………………………… …………………………… Celebrant Blessed be God, the Father, the Son and the Holy Spirit. …………………………… People And blessed be his kingdom, now and forever. Amen. …………………………… …………………………… [Minister pauses to instruct] …………………………… The Collect for Purity …………………………… …………………………… The Celebrant and the People pray: …………………………… …………………………… 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 Summary of the Law …………………………… …………………………… The Celebrant then reads the Summary of the Law. The Decalogue may be used throughout …………………………… the seasons of Advent and Lent and on other penitential occasions. …………………………… …………………………… Jesus said: You shall love the Lord your God with all your heart and with all …………………………… your soul and with all your mind. This is the great and first commandment. …………………………… And a second is like it: You shall love your neighbor as yourself. On -
The Prayer of Humble Access
The Prayer of Humble Access: Fr Ken Clark, The Personal Ordinariate of OLSC In the Ordinariate mass, Divine Worship: The Missal, the third form of the Roman Rite Mass authorized for use by Roman Catholics in the Personal Ordinariates established under Pope Benedict XVI's Apostolic Constitution Anglicanorum Cœtibus, the Prayer of Humble Access is located before communion. What is the Prayer of Humble Access? We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. The history of this prayer is rather unique though it does bear some correlation to the earlier Apologia Sacerdotesi, or the Apology of a Priest, said before the altar by the priest alone. It first appears in English, in the “1548 Order of the Communion, a newly-decreed collection of prayers in English to prepare worshippers for the sacrament in both species, bread and wine.” ii It was written by Thomas Cranmer who was appointed Archbishop of Canterbury in 1532 until his trial for heresy when he was deprived of his Archbishopric on December 4th 1555. One could ask the question, could anything good come from a heretic, and the answer must be that God uses all, even heretics, as this prayer now is part of Divine Worship – the Missal.