Almighty Father, who hast given thine only Son to die for our sins, and to rise again for our justification: Grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen
Category : –Book of Common Prayer
The most important prelude to the appearance in 1549 of the first Book of Common Prayer, in addition to the repudiation of papal jurisdiction and the establishment of royal supremacy, was the appearance of the Bible in the English vernacular tongue which had clearly matured by the early decades of the sixteenth century….
Almighty and gracious Father, we give you thanks for the fruits of the earth in their season and for the labors of those who harvest them. Make us, we pray, faithful stewards of your great bounty, for the provision of our necessities and the relief of all who are in need, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Grant, O God, that we who have been signed with the sign of the Cross in our baptism, may never be ashamed to confess the faith of Christ crucified, but may manfully fight under his banner against sin, the world, and the devil, and continue Christ’s faithful soldiers and servants unto our lives’ end.
It is not often that the Church of Ireland has a best seller but such was the demand for Bishop Harold Miller’s guide to the Book of Common Prayer, The Desire of Our Soul, that it sold out. And such has been the continuing demand for it that a reprint has been necessary. The reprint, with an attractive new cover, has just been released and is available from The Book Well online Christian bookshop.
The book is a companion to the Book of Common Prayer 2004. In this guide, Bishop Miller leads the reader through the different services in the Prayer Book, especially the ones newly introduced in 2004. He enables the reader to understand something of the meaning of the liturgies, the reason why they are as they are, and the way in which they can provide the people of God with words which can deepen both public and personal devotion.
The publication also includes a series of charts laying out the structure of many of the services, and a set of questions at the end of each chapter which m
..College chaplains have seen a steady but noticeable increase in attendances at the early evening services which combine contemplative music with the 16th Century language of the Book of Common Prayer.
It mirrors a similar trend reported by cathedrals across England for growing congregations at choral midweek services, which appears to challenge the view that the church is in irreversible decline.
Chaplains say the mix of music, silence and centuries-old language appears to have taken on a new appeal for a generation more used to instant and constant communications, often conducted in 140 characters rather than the phrases of Cranmer.
Neil McCleery, assistant chaplain of New College, one of Oxford’s oldest and grandest chapels, said it was now rare to see an attendance below 150 at a weekend evensong..
Early in the prayer, we are reminded that what we are coming to is a meal. We are invited as guests to a table where God is the generous host, not an altar where we make an offering to appease God’s wrath. The rubric refers to the piece of furniture as ”˜the Lord’s Table’ or, in earlier versions, ”˜Gods borde’. We shall explore below what it is that we receive at this meal.
This prayer creates in us an attitude of humility, helplessness, and dependency on God. We do not deserve to be here. We have no suitable garment of our own to wear to the feast. The contrast is repeatedly drawn between what we do not have and what God does, between what we are not and what God is: ”˜not”¦ trusting in our”¦ but in thy”¦ We are not”¦ But thou art”¦’ Cranmer alludes to our Lord’s encounter with the Syro-Phoenician woman, who says, “Even the dogs under the table eat the children’s crumbs” (Mark 7.28). This allusion is double-edged, for it expresses both great humility and great faith, as seen by our Lord’s commendation of the woman in the gospel accounts.
The Prayer of Humble Access has the same dynamic. It does not leave us in a state of hopelessness and despair. Although ”˜we do not presume to come”¦ trusting in our own righteousness’, God’s many, varied (”˜manifold’) and great mercies combined with his unchanging essence (”˜the same Lord’) mean that we do presume to come. Praying this prayer is an enactment of the gospel of God’s grace.
O Lord, rebuke me not in thine indignation: neither chasten me in thy displeasure.
Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my bones are vexed.
My soul also is sore troubled: but, Lord, how long wilt thou punish me?
Turn thee, O Lord, and deliver my soul: O save me for thy mercy’s sake. Amen. [BCP 1662]
Please go and check them all out there. David Ould gives a particular plug for the Ashley Null presentations, as does yours truly.
Now you should see the dilemma in which the revisionist clergy find themselves. In jumping the gun in 2012 to rush into church-sanctioned same-sex marriages (as a matter of “generous pastoral response” to a tiny minority of parishioners), they did not have the patience first to change either the Canons or the rubrics of the Book of Common Prayer. (The latter would have required action by two successive General Conventions, or a minimum of four years.)
As a consequence, every single bishop and every single priest in ECUSA who has presided over the solemnization of a same-sex marriage up to now — whether using a rite “authorized by the diocesan” or not — is liable to discipline under Title IV of the Church Canons. Need I bother declaring the odds of such proceedings ever taking place? No matter — the Canons have still been, and still are, knowingly violated and so, disrespected — by the very persons charged with conforming to them.
And now comes the Task Force with its “proposal” to amend Canon I.18, as embodied in proposed Resolution 2015-A036. In my next post, I will show how their proposal continues to make a mockery of the Canons and of the Book of Common Prayer. In the process, it manages to create a thorough mishmash of “Christian marriage” in the Episcopal Church (USA). All in all, that is quite a feat!
Why do many of our clergy, in the service of Holy Communion, change the words “is sacrificed” to “was sacrificed?” The short answer is that the word in question, etuthe, clearly means action completed in the past (was or has been). The phrase “is sacrificed” is a mistranslation of the Greek word. It appears only in the King James translation and is corrected by every translation since.
Read it all (page 15).
Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
This day was Christs perfect triumph over the Devil, Leading captivity captive, Ephes. 4. 8. This day He opened the kingdom of Heaven to all believers, as we say daily in the Te Deum. See S. John 3. 13. Acts 2. 24. Heb. 10. 23. His flesh opened that passage, in that he deserved to enter there first: For when he was taken up on high, then he opened the Gates of Heaven Chrysost. upon that place of the Hebrews. Therefore the Church appoints for this day the 24. Psalm. Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. This day gives us hopes of Heaven, in that our flesh in the first-fruits is thither ascended. For if God had not intended some great good to our nature, he would not have received the first-fruits up on high: Christ taking the first-fruits of our nature, this day carried it up to God, and by those first-fruits, hath made the whole stock to be sanctified. And the Father highly esteemed the gift, both for the worthiness of him that offered it up, and for the purity of the offering, so as to receive it with his own hands, and to set it at his right hand. To what Nature was it that God said, Sit thou on my right hand? To the same, to which formerly he had said, dust thou art, and to dust thou shalt return. This gift went far beyond the loss; Paradise was the place from which we fell; but we were this day carried up to heaven, and mansions are there provided for us, Chrys. in diem. Christ ascended up into heaven in the sight of his Disciples, that they and we might assuredly believe, that we should follow, and not deem it impossible for us body and soul, to be translated thither; Cypr. in diem.