Holy Communion, Anglican Standard Text, 1662 Order FINAL
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MORNING PRAYER 8:30 Am Prayer of Consecration (Canon of the Mass)
MORNING PRAYER 8:30 am Prayer of Consecration (Canon of the Mass) .......................................... BCP 80 Morning Prayer begins at the bottom of p. 6. The psalms for today are Psalms Our Father .................................................................................................. BCP 82 139 and 140, beginning on p. 514. The canticles after the lessons are the Te Prayer of Humble Access......................................................................... BCP 82 Deum, p. 10 and the Benedictus Dominus, p. 14. Fracture, Pax, Embolism & Agnus Dei (Hymnal Supplement 812) Holy Communion HOLY EUCHARIST Communion hymn (kneel), Coelites Plaudant ................... Hymnal 123 9:00 am This service follows the order of the 1928 Book of Common Prayer (page Communion sentence (Choir) O YE Angels of the Lord, bless ye the Lord : sing ye praises, and 67 and following) with Minor Propers from the Anglican Missal. magnify him above all for ever. 11:00 am Thanksgiving .............................................................................................. BCP 83 Postcommunion Collect Opening hymn, Quedlinburg .......................................................................... Insert O LORD, who seest that we do trust in the intercession of blessed Collect for Purity ......................................................................................... BCP 67 Michael thy Archangel : we humbly beseech thee ; that as we have Summary of the Law ................................................................................ -
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. -
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. -
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. -
'It Is Bread and It Is Christ's Body Too': Presence and Sacrifice in The
‘It is Bread and it is Christ’s Body Too’: Presence and Sacrifice in the Eucharistic Theology of Jeremy Taylor Paul Andrew Barlow PhD, MA, BSc, PGCE A Thesis Submitted for the Degree of Doctor of Philosophy Dublin City University Supervisor: Dr Joseph Rivera School of Theology, Philosophy and Music July 2019 ii I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of Doctor of Philosophy is entirely my own work, and that I have exercised reasonable care to ensure that the work is original, and does not to the best of my knowledge breach any law of copyright, and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. Signed: ID No.:15212014 Date: 15th July 2019 iii iv And yet if men would but do reason, there were in all religion no article which might more easily excuse us from meddling with questions about it than this of the holy sacrament. For as the man in Phaedrus that being asked what he carried hidden under his cloak, answered, it was hidden under his cloak; meaning that he would not have hidden it but that he intended it should be secret; so we may say in this mystery to them that curiously ask what or how it is, mysterium est, ‘it is a sacrament and a mystery;’ by sensible instruments it consigns spiritual graces, by the creatures it brings us to God, by the body it ministers to the Spirit. -
Holy Communion
The Book of Common Prayer, as printed by John Baskerville This document is intended to exactly reproduce The 1662 Book of Common Prayer as printed by John Baskerville in 1762. This particular printing appears in David Griffiths' “Bibliography of the Book of Common Prayer” as 1762/4; and is #19 in Phillip Gaskell's bibliography of Baskerville's works. The font used is John Baskerville, from Storm Foundries, which is very close to the original and includes all the characters used in this book. The original pages are slightly larger than half of an 8½ x 11" piece of paper, so all dimensions of the original were reduced by about 8% to fit (e. g., the typeface is 13 point, rather than the original 14 point). Line and page breaks may be slightly different than in the original. You may redistribute this document electronically provided no fee is charged and this header remains part of the document. While every attempt was made to ensure accuracy, certain errors may exist in the text. Please contact us if any errors are found. This document was created as a service to the community by Satucket Software: Web Design & computer consulting for small business, churches, & non-profits Contact: Charles Wohlers P. O. Box 227 East Bridgewater, Mass. 02333 USA [email protected] http://satucket.com The O R D E R for the The COMMUNION. U R Father, which art in heaven, Hal- Administration of the LORD’s SUPPER, O lowed be thy Name; Thy kingdom come; OR Thy will be done in earth, as it is in heaven: Give us this day our daily bread; And forgive HOLY COMMUNION. -
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. -
Vestments and Sacred Vessels Used at Mass
Vestments and Sacred Vessels used at Mass Amice (optional) This is a rectangular piece of cloth with two long ribbons attached to the top corners. The priest puts it over his shoulders, tucking it in around the neck to hide his cassock and collar. It is worn whenever the alb does not completely cover the ordinary clothing at the neck (GI 297). It is then tied around the waist. It symbolises a helmet of salvation and a sign of resistance against temptation. 11 Alb This long, white, vestment reaching to the ankles and is worn when celebrating Mass. Its name comes from the Latin ‘albus’ meaning ‘white.’ This garment symbolises purity of heart. Worn by priest, deacon and in many places by the altar servers. Cincture (optional) This is a long cord used for fastening some albs at the waist. It is worn over the alb by those who wear an alb. It is a symbol of chastity. It is usually white in colour. Stole A stole is a long cloth, often ornately decorated, of the same colour and style as the chasuble. A stole traditionally stands for the power of the priesthood and symbolises obedience. The priest wears it around the neck, letting it hang down the front. A deacon wears it over his right shoulder and fastened at his left side like a sash. Chasuble The chasuble is the sleeveless outer vestment, slipped over the head, hanging down from the shoulders and covering the stole and alb. It is the proper Mass vestment of the priest and its colour varies according to the feast. -
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 -
THE REAL PRESENCE of CHRIST's BODY and BLOOD in the LORD's SUPPER: Contemporary Issues Concerning the Sacramental Union
THE REAL PRESENCE OF CHRIST'S BODY AND BLOOD IN THE LORD'S SUPPER: Contemporary Issues Concerning The Sacramental Union The great importance of the Lord's Supper is indicated by the fact that it is one of the few events of our Savior’s ministry which is recorded four times in the Holy Scriptures. Literally translated, these passages read: Matthew 26:26-28 jEsqiovntwn de; aujtw'n labw;n oJ jIhsou'" a[rton kai; eujloghvsa" e[klasen kai; dou;" toi'" maqhtai'" ei\pen: lavbete favgete, tou'to ejstin to; sw'ma mou. kai; labw;n pothvrion kai; eujcaristhvsa" e[dwken aujtoi'" levgwn: pivete ejx aujtou' pavnte", tou'to gavr ejstin to; ai|ma mou th'" diaqhvkh" to; peri; pollw'n 1 ejkcunnovmenon eij" a[fesin aJmartiw'n. While they were eating, Jesus, after he had taken bread and blessed [it], he broke [it] and, after he had given [it] to the disciples, he said, "Take, eat. This is my body.” And after he had taken a cup and given thanks, he gave [it] to them, saying, "Drink from it, all of you, for this is my blood of the covenant, which is being poured out for many unto the forgiveness of sins. Mark 14:22-24. Kai; ejsqiovntwn aujtw'n labw;n a[rton eujloghvsa" e[klasen kai; e[dwken aujtoi'" kai; ei\pen: lavbete, tou'to ejstin to; sw'ma mou. kai; labw;n pothvrion eujcaristhvsa" e[dwken aujtoi'", kai; e[pion ejx aujtou' pavnte". kai; ei\pen aujtoi'": tou'to ejstin to; ai|ma mou th'" diaqhvkh" to; ejkcunnovmenon uJpe;r pollw'n.