Novo cedat ritui

The Marylebone Ordinariate Group blog has a very interesting account of the new form of Mass for use in the Ordinariates for Anglicans that have come into full communion with the Catholic Church; the full text thereof is not yet available (doubtless to prevent manic bloggers dissecting it ruthlessly and impiously), but here at least are some pursuant extracts about it:

The full form of the Ordinariate Use is not yet freely available. However, we do know that... it is heavily based on an hieratic English translation of the Extraordinary Form of the Roman Rite. Elements that have been retained include the Prayers at the Foot of the Altar, consisting notably of the psalm, Judica me Deus, and the Confiteor; the fuller Offertory prayers taken from the Missal of John XXIII; traditional gestures and liturgical action during the Canon including most importantly the genuflection of the celebrant both before and after the elevation of the Host and the Precious Chalice; the triple Domine non sum dignus; and finally the Last Gospel taken from the Prologue of the Gospel of St. John. 

... the Ordinariate Use has taken a number of prayers and actions from the Ordinary Form, such as the General Intercessions (though heavily regulated), the option of using the Second Eucharistic Prayer (translated into hieratic English – bonkers, we know!) and the inclusion of the last blessing within the Mass as opposed to after the Ite, Missa est. 

Crucially the Ordinariate Use incorporates some elements of the Book of Common Prayer. Whether it be the 'Humble Crumble' [the Prayer of Humble Access] or the Collect for Purity, it is essential that the Ordinariate Use preserve the linguistic and spiritual treasures written originally in English by the Christian communities of England that succeeded the Catholic Church as the dominant religion in the land. These prayers are indisputably part of what Anglican Patrimony in any physical sense must consist of. 

Despite the many issues the problem of optionality has created since the introduction of the Mass of Paul VI, the Ordinariate Use has retained a substantial amount of choice over which aspects are used at each celebration of Mass. Many of those distinctive elements drawn from the Extraordinary Form are optional, from the Prayers at the Foot of the Altar before Mass through to the reading of the Last Gospel after its conclusion.

It is not surprising that the new form of the Ordinariate Mass (its original form being that in the Book of Divine Worship, drawn up in the 1980's for groups of Anglicans coming into full communion in the U.S.A.) is based in large part on the immemorial forms of the Roman Rite as expressed in the traditional Latin Mass, done into Cranmerian English – for Anglo-Catholics have used various English versions of the Roman Missal ever since the nineteenth century.  Just as at a TAC service here in Launceston that I attended years ago (when Anglicanorum cœtibus was first announced), so at the Ordinariate Mass I attended in Sydney the prayers at the foot of the altar were used: it is part of Anglo-Catholic worship. Would that such adjuncts to Divine service might be more widely restored throughout Holy Church!

Sydney Ordinariate Parish UPDATE

I received the following kind email to-day:

Kevin said… 

I ran into this site by chance and am totally astounded at the detail, and capture of what we are about.  It is very good indeed. 

I have been with the Anglican Catholic movement since it hit Australia in the 1980s, and am the acolyte who served the Ordinariate Mass on that fourth Sunday of Lent – Simnel-cake disaster and all. 

For any visitor to this site, please note that, for good reasons, we have now moved to the Church of the Immaculate Heart of Mary at 76 Fiddens Wharf Road, Killara with the new style of Holy Cross Parish and celebrate Holy Mass at 11.00am on Sundays. 

Regretfully, for architectural reasons, we are forced to celebrate the Mass versus populum, but it is the same Anglican Use liturgy as at North Turramurra.  We are Catholics, former Anglicans, adjusting to a new environment and full of thanks for the hospitality of the Lindfield-Killara Catholic parish. 

We should now have quite a deal going for us, an unswerving devotion to Anglican usage, a comfortable Church, a convenient time of day - we are with friends, and no longer in the boondocks. We would very much like people to find us and help us grow.

Of your charity, dear reader, pray for the new Holy Cross Parish, and – if in Sydney – do pay them a visit, and "worship the Lord in the beauty of holiness".

Liturgical Ethos of the Ordinariate

The Mater et caput of all the Personal Ordinariates is surely that of Our Lady of Walsingham for England and Wales (and Scotland): its Ordinary, Monsignor Keith Newton, has recently issued Guidelines for the Celebration of the Holy Eucharist in the Personal Ordinariate of Our Lady of Walsingham, which, inasmuch as they well promote the liturgical ethos of the groups of Anglicans that have come into full communion with the Catholic Church, may with profit be studied and emulated, not just in the other two Ordinariates, mutatis mutandis, but throughout the wider Latin Rite of the Universal Church.

Some of the more notable points in the Introduction and Norms of these Guidelines are:

1. Without excluding liturgical celebrations according to the Roman Rite, the Customary of Our Lady of Walsingham and the Book of Divine Worship [Rite One only – cf. 2.] are the current liturgical texts, for the Office and for Holy Mass, proper to the Personal Ordinariate of Our Lady of Walsingham, as indicated by the faculty given (cf. AC III). 

3. Liturgical celebrations should always take into account the desire of the Apostolic Constitution Anglicanorum coetibus, for the maintenance of the traditions of the Anglican Communion within the Catholic Church (cf. AC III). This should be evident in all aspects of liturgical celebration, whether according to the Book of Divine Worship or the Ordinary Form of the Roman Rite, not least in the choice of sacred music and vesture. 

5. Where the dynamic of the building allows it, the ancient practice of ad orientem celebration is commended. 

6. Where versus populum celebration of the sacred liturgy is necessary, the placing of a standing crucifix with the corpus turned towards the celebrant, in the centre of the altar, is commended. 

9. Where it is possible, Sundays, solemnities, and some feasts (e.g. Candlemas, Ash Wednesday, Annunciation, Visitation, Transfiguration, Holy Cross, Blessed John Henry Newman, All Souls) should be celebrated in a more solemn form, with the use of incense and music. 

10. The Roman Canon (Eucharistic Prayer I) is highly commended for use, not simply on Sundays or solemnities. This prayer is a particular sign of continuity with the Uses in force in the Church in England before the Reformation.

Whether, at Mass, either the Ordinary Form of the Roman Rite, or the Book of Divine Worship is used, the Anglican Patrimony, that treasure to be preserved and indeed shared with the wider Church (as Benedict XVI put it), ought be evident in the liturgical ethos and atmosphere, in all aspects, "not least in the choice of sacred music and vesture": and by "vesture" I daresay the use of beautiful and dignified vestments, not cheap polyester ponchos, but those of a higher quality, as favoured by Benedict XVI of happy memory, is suggested, as also the use of cassock and surplice by servers, not sacklike albs for all and sundry.

Furthermore, on all Sundays, solemnities and some feasts, incense and music ought be employed where possible. The eastward position is recommended to be used, if the physical layout of the church building allow it; however, as happens, if this is not possible (here in Australia, the church of the Ordinariate parish in Melbourne has an altar that has been moved forward, so that it is impossible to say Mass ad orientem), then the so-called Benedictine arrangement ought be used.  The use of the Roman Canon is highly encouraged, not merely on Sundays and solemnities, but on all occasions.

Quite frankly, if only ordinary Masses across the wider Roman Rite were conducted in such a manner! There would indeed be a hermeneutic of continuity employed. The Roman canon, incense, music, celebration ad orientem... this would gladden the hearts of the New Liturgical Movement.

The Guidelines then detail recommendations about Sacred Music:

15. The use of sacred music is integral to the celebration of the sacred liturgy. As such priority should be given to the liturgical texts as found in the liturgical books (cf. GIRM §48) and to the use of plainchant (cf. GIRM §41). 

16. The priest or deacon should sing those parts of the rite indicated by the rubrics to a varying degree dependent on the solemnity of the occasion. 

17. Well-chosen hymns have a particular role in Anglican liturgical patrimony and in recent years have almost displaced the singing of the Propers. The Anglican Use Gradual, successor to the English Gradual, is a simple tool for the recovery of the singing of the Propers and is highly commended. 

18. The sung proclamation of the gospel is commended when the prayers of the Mass are sung and especially at celebrations of particular solemnity. 

19. It is desirable that the faithful know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Profession of Faith and the Lord’s Prayer, as a sign of our unity with the wider Church (cf. GIRM §41). 

20. Each Ordinariate Group should be well-versed with the plainchant setting of the Ordinary of the Mass found in the English translation of the Third Typical Edition of the Roman Missal. Where this is employed in celebrations according to the Book of Divine Worship, the Greek/Latin is used. 

21. Mass VIII (Missa de Angelis) in Latin, Credo I and Credo III, and the Lord’s Prayer set by John Merbecke are highly commended for use. In celebrations according to the Book of Divine Worship where a congregational setting of the Ordinary of the Mass is used, John Merbecke’s setting and the Anglican Folk Mass by Martin Shaw are highly commended. 

22. Certain plainchant hymns, proses, and anthems in English should be known by the faithful of the Personal Ordinariate (e.g. the seasonal Office Hymns, Advent and Lent Prose). It is good that the seasonal Marian antiphons are known in Latin as well as to vernacular, metrical settings (e.g. Joy to thee, O Queen of Heaven).

Aside from a few references particular to the Anglican Patrimony, if only the standard of sacred music aimed at here were the norm throughout the Western Church! Note particularly the encouragement of the singing of the Gospel at sung Mass (once the norm, now exceedingly rare), the singing of the Ordinary of the Mass in Latin as well as English, and the use of sung Propers.

As for the readings from Scripture, only the Revised Standard Version (Catholic, 2nd edition) is permitted for use at Mass (n. 23) – but, when members of the Ordinariate worship with a congregation made up mainly of diocesan Catholics, for "pastoral reasons" the Jerusalem Bible may be used, lest a change cause wonderment. (As an aside, be it noted that, sometime in the next decade, the Lectionary will be brought out in a new version, employing the English Standard Version.)

When the Book of Divine Worship – the preferred form of the Eucharistic Liturgy in the Ordinariate – is to be used for Mass, further rules apply:

27. The Propers are taken from the Third Typical Edition of the Roman Missal if they are to be used. If they are to be sung, the equivalent texts (together with the accompanying chant) from the Graduale Romanum, Graduale Simplex, or the Anglican Use Gradual are used. 

28. The Collect for the celebration of the Holy Eucharist may be taken from either the Book of Divine Worship or the Third Typical Edition of the Roman Missal in English. If the latter is used, it should not be adapted (i.e. by the adopting the conventions of ‘traditional language’). 

29. The Traditional [BCP] Psalter as found in the Customary of Our Lady of Walsingham and the Psalter as found in the RSV Lectionary may be used for the psalm in the celebration of the Holy Eucharist and the Liturgy of the Hours. 

30. The Psalter as found in the Book of Divine Worship [being the Episcopalian revision of the original BCP Psalter] is not permitted for use. 

31. Penitential Rite B [after the Intercession and before the Preparation of the Offerings] is to be preferred. 

32. The Preparation of the Offerings is taken from the Third Typical Edition of the Roman Missal. 

33. The Prayer over the Offerings is taken from the Third Typical Edition of the Roman Missal. 

34. The Roman Canon as found in the Book of Divine Worship is used with the following words of consecration inserted in place of those found in the Book of Divine Worship: 

Who, the day before he suffered, took bread into his holy and venerable hands, and with eyes lifted up to heaven, unto thee, God, his almighty Father, giving thanks to thee, he blessed, broke and gave it to his disciples, saying: 

TAKE THIS ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY,

WHICH WILL BE GIVEN UP FOR YOU. 

Likewise, after supper taking also this goodly chalice into his holy and venerable hands, again giving thanks to thee, he blessed, and gave it to his disciples, saying: 

TAKE THIS, ALL OF YOU, AND DRINK FROM IT, FOR THIS IS THE CHALICE OF MY BLOOD,

THE BLOOD OF THE NEW

AND ETERNAL COVENANT,

WHICH WILL BE POURED OUT FOR YOU AND FOR MANY

FOR THE FORGIVENESS OF SINS. DO THIS IN MEMORY OF ME. 

35. The response to ‘Therefore we proclaim the mystery of faith’, is one of the acclamations taken from the Third Typical Edition of the Roman Missal.

These modifications fall into two categories: firstly, updating the Book of Divine Worship to conform to the latest edition of the Roman Missal (in other words, removing the obsolete ICEL paraphrases and inserting the far more acceptable new ICEL translations – the sudden change from Cranmerian prose to ICEL vernacular and back again for the Offertory and Consecration was one of the most jarring aspects of the Book of Divine Worship); and secondly giving directions for the use of the sung Propers, even in Latin – so Graduals and the like may be sung.

Finally, the Guidelines provide very pertinent directions about "The Distribution of Holy Communion" in conformity with the restoration of Catholic tradition (as exemplified by the practice of Benedict XVI) and the maintenance of the orthodox Anglican Patrimony:

36. In keeping with the Anglican tradition, it is highly commended that Holy Communion be distributed at a communion rail (or in a similar manner) to kneeling communicants. 

37. Where Holy Communion is received in the hand, due reverence and the patristic and Anglican practice of ‘making a throne’ and taking the Sacred Host to the mouth are highly commended, as is the practice of receiving Holy Communion directly on the tongue. 

38. In keeping with the Anglican tradition, it is highly commended that the chalice is always retained by the Minister of Holy Communion, whether Ordinary or Extraordinary, and not passed into the hands of the communicant. Holy Communion under both kinds is part of the patrimony and remains normal practice in the Personal Ordinariate.

Anglicans of whatever variety have always knelt for communion, and when I have occasionally glanced into Anglican churches I have very often noted the altar rail and kneeler still in place for regular use, whether the locals be High or Low in their churchmanship. The near-universal rejection of kneeling in favour of standing is a Catholic innovation of the last fifty years, after centuries of kneeling. As to reception on the hand, it seems more reverent to convey the Host to one's mouth in that manner, by bearing It gently to the mouth upon the "throne" of the hands, rather than to seize It with the fingers as if It were a potato crisp! But of course to receive directly upon the tongue is also most commended, as the normative Catholic practice even today, whatever of widespread contrary custom.

(I would guess that the employment of extraordinary ministers of holy communion is not so common in the Ordinariate, and that any such are male servers, vested in cassock and surplice, as is most fitting.)

In sum, these Guidelines are a marvellous programme for noble and dignified Eucharistic worship (and also when the Divine Office is celebrated, though I have omitted to comment on that in this post). Aside from the particular use of elements proper to the Anglican Patrimony (the Customary, the Anglican Use Gradual, the Book of Divine Worship), if these Guidelines were widely disseminated and employed, how greatly would worship, liturgy and true piety profit throughout the wider Church!

Imagine, for a moment, how this would look in a parish, and not one part of the Ordinariate, but where these sane principles were embraced by priest and people as a timely reminder of the true Catholic ethos, "which I have loved long since and lost a while":

• worship ad orientem (n. 5);
• incense and sacred music used on all Sundays and solemnities, and on many feasts (n. 9);
• the Roman Canon employed not merely on Sundays and solemnities, but more often (n. 10);
• "silence and due reverence before the tabernacle, and in the Church before and after liturgical worship" (n. 11);
• "public and sung celebration of the Liturgy of the Hours" (n. 12) – e.g. Vespers, which ought to be celebrated in all parish churches at least on Sundays;
• "The celebration of the Sacrament of Reconciliation... before Mass... as a means of bringing the sacrament to the renewed awareness of the faithful" (n. 13);
• priority given to singing the liturgical texts and to plainchant (n. 15), to the singing by the priest or deacon of their parts of the Mass (n. 16) – e.g. the Preface and even the Gospel (n. 18) – to the singing of the Propers (n. 17), and to the singing by all of well-known settings of the Mass in both English and Latin (nn. 19-21);
• Holy Communion distributed to kneeling communicants at the altar rail, where they may receive either on the tongue or in the hand in a reverent manner; and the administration of the chalice in a like and seemly manner (nn. 36-38).

These remind me of the famous "six points" of Anglo-Catholic or ritualist worship: the mixed chalice, wafer bread (unleavened hosts), lights (candles),  Eucharistic vestments, the eastward position, incense – the first four of these are and have always been universal Roman Catholic practices, but the last two have sadly dropped away, and ought be restored.

I pray that we have here, not one last fruit "out of season" of the Pontificate of Benedict XVI, but the first blossoming of the ongoing rediscovery and repristination of divine worship which is the fundamental duty of the whole Church.

My only regret is that Monsignor Newton did not see fit to employ that famously witty Anglican sense of humour, and give us thirty-nine of these Guidelines!

Anglicanæ Traditiones

From a recent report of Bp Elliott about his visit to the U.K. and the Ordinariate there:

However, my main reason for enduring two weeks in a London winter, was a meeting of the Interdicasterial Commission, “Anglicanae Traditiones”, convened by the Congregation for the Doctrine of the Faith and the Congregation for Divine Worship to work out an Anglican Use liturgy for the Ordinariates. Meeting at the Brompton Oratory, where I stayed for the second week of my visit, the commission has worked well and what it finally produces ought to contribute much to the identity and spirituality of the Ordinariates.

How very interesting!  I am sure something pleasingly Baroque would be inspired by a liturgy planning meeting at the Brompton Oratory!

UPDATE:

I see that the members of the Interdicasterial Commission Anglicanae traditiones are:

Archbishop Augustine DiNoia, OP (chairman)
Archbishop Salvatore Cordileone
Bishop Peter Elliott
Msgr. Andrew Burnham
Father Uwe Michael Lang, CO

Personal Ordinariate of Our Lady of the Southern Cross

It seems that we await word from the Vatican on the official starting date for the Australian Personal Ordinariate* for former Anglicans – early next year? – but at least we know it has been placed under the patronage of Our Lady of the Southern Cross: a busy Lady, seeing as she is patroness of the troubled diocese of Toowoomba, indeed chosen as such by none other than the notorious last Ordinary of that see (though officially approved by the Holy See, unlike the disapproval voiced by Rome of most of his other acts); then again, it certainly seems she gets things done when she is invoked!  As a devout elderly Chinese Catholic of my acquaintance would say in words that brook no dissent, "Our Lady of Southern Cross – very powerful."

Whatever of this title – curiously, the feast of Our Lady of the Southern Cross, fixed in Toowoomba on the 1st of September, is not included in the Calendar for Australia in the new Missal! – it appears very much as if the precedent of the English Ordinariate of Our Lady of Walsingham will be followed: at least the first wave of clerical converts will be ordained quickly, and the laity will soon thereafter follow, to keep together these various "groups of Anglicans".  It appears that this process, as employed in England, was quite successful.  I do know that each Anglican minister has been asked to choose a wise and experienced Catholic priest as a mentor, to help bridge the gap between the very different clerical cultures of each, which is a most practical and charitable measure.

Of course, the English Ordinariate, while under the title of Our Lady of Walsingham, has also Bl John Henry Newman as its patron; no doubt, officially or not, he will play a similar role in respect of the Australian (and indeed of the American) Ordinariate.  May Our Lady, spiritual Mother of all Christians, intercede powerfully with her Divine Son, ut unum sint – may Bl John Henry supplicate the Lord in union with her, and with him all the Saints.  Forward the Australian Ordinariate!

*There is no word yet on whether the Church of the Torres Strait, which has voted en bloc to come into union with Rome, will be part of this or not.  The Torres Strait Islands are not very populous...

Hepworth's Return as a Layman - Only

Since the news is out, it is but honest to note that Abp Hepworth of the Traditional Anglican Communion, as he himself said he would accept some years back (I recall his statement that if so, he would enjoy spending his retirement doing some fishing), has had reiterated to him by the Holy See that he, as a former Catholic priest, cannot be received into any Ordinariate for "groups of Anglicans" as a clergyman, but only as a layman.  This was of course known from the publication of the Complementary Norms accompanying Anglicanorum cœtibus, but at the least wishful thinking on the part of unprejudiced observers and at the most some suggestion of special consideration for his case had given rise to the idea that he would be received back as a priest in good standing, even as head of an Ordinariate – which cannot happen now.

Of course, this whole issue is a great stumbling block and source of ongoing pain and confusion on a number of levels: on the one hand, given his marriages, the regularization of his marital situation according to Canon Law would only further complicate the restoration of his faculties as a priest; and given his leaving the Church, albeit because of his sufferings now well-known, Catholics, whether priests or laymen, may well have found any exception made for him somewhat hard to understand, to be frank; yet, given his awful subjection to sexual abuse as a seminarian and young priest, the investigation of which is still continuing, this news of a block to his return to active ministry as a Catholic priest must seem very cruel; further, given his strong advocacy for the reunion of the T.A.C. with Rome, it must seem very hard that, if not like Moses he may still enter the Promised Land, he can only do so not as leader but as a layman; worst, it appears that the Australian bishops have prematurely made this news public, which if true is an injustice on the face of it, though I read the news had leaked from another source (let him bear his fault) and so official release of the details was but a formality in any case.

It is a most unpleasant business all round.  Whatever his faults, Hepworth has given great impetus to the great and good work of the reunion of Anglicans with the Holy See, and for that he deserves thanks and sympathy in his troubles.  Please pray for him.  Pray too that all this does not dissuade souls from taking the path of Unity.

New Speaker is TAC Priest

Not without some controversy, a new Speaker of the House of Representatives of the Parliament of the Commonwealth of Australia has just been elected – and he, Peter Slipper, or rather The Hon Fr Peter Slipper MP, is not only Speaker, but also Chancellor of the Anglican Catholic Church in Australia, part of the Traditional Anglican Communion, and (since 2008) a priest thereof.  (Consult an interview with him from a few years back wherein he declares his fulsome support for Anglicanorum cœtibus.)

No doubt, when the projected Australian Ordinariate is set up, he will have to reconsider his political career  if he desire to be accepted for Holy Orders in the Catholic Church, given what the Code of Canon Law has to say about the incompatibility of those two callings...

Compline and Benediction for Christian Unity

To-night, our parish Compline and Benediction was graced by the attendance of Bp Robarts of the TAC, together with his wife and one of his parishioners.  My parish priest had very kindly invited him to attend, in the cause of promoting Christian Unity and more particularly the success in Australia of Anglicanorum cœtibus.

After Compline (sung in Gregorian chant), Exposition of the Blessed Sacrament followed, while we sang Ave verum, and Gaudeamus omnes in honour of St Cecilia, patroness of music, whose feast it is this day.  Bp Robarts then led us all in prayer before Our Lord truly present in the Eucharist, concluding very feelingly with the Prayer for Christian Unity.  Benediction was given by our priest with the usual Tantum ergo &c., then the Sacrament was reposed in the tabernacle while we chanted Jesu Redemptor omnium.  Our worship concluded with that most ecumenical hymn "Let all mortal flesh keep silence" – translated by an Anglican from an Eastern liturgy, set to a French tune.

After our foretaste of the joys of full communion in Eucharistic worship, we had a little agape - wine, savouries, cake...

It was a very blessed occasion in every respect.  Forward the Australian Ordinariate!

Quinquagesima: The Parting of Friends

Not a few ministers of the Church of England will to-day officiate for the last time at an Anglican Eucharist, ere they keep a Lenten fast before entering full communion with the Church Catholic at Easter, and are then ordained Catholic priests at Pentecost, to live in and serve the nascent Personal Ordinariate of Our Lady of Walsingham.

This is a time for them to farewell friends: sadly, not all will follow nor understand their decision.  Back in Newman's day, the outraged Establishment greeted such news with talk of "Another Perversion!" (since in their eyes the less pejorative term "conversion" was insufficiently odious, as only a warped person would be entrapped by sinister Papists); to-day, talk of "disaffected... defectors" appears in the mass media.  Against prejudice, misunderstanding and the loss of friendship, they can only interpose Christian charity, loving and praying even for them that despitefully use them.

Most appropriately, then, we may turn to the what the Pope has dared to name the Anglican Patrimony worthy of being brought into the Church, and look to one of the Collects already used in Catholic liturgy for some decades by the American forerunners of the present Ordinariates; in the Book of Common Prayer, it is the Collect for Quinquagesima, "the Next Sunday before Lent" (strangely, in the Book of Divine Worship, it is moved to the 7th Sunday after Epiphany, but at least supplied with a longer doxology as below in square brackets), based upon the Epistle for that day, being St Paul's hymn to charity (I Corinthians xiii):

O Lord, who hast taught us that all our doings without charity are nothing worth: Send thy Holy Ghost and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee.  Grant this for thine only Son Jesus Christ's sake[, who liveth and reigneth with thee and the same Holy Ghost, one God, now and for ever].  Amen.

Domine, qui nos docuisti, quod omnia opera nostra sine charitate nihil sunt: Mitte Spiritum Sanctum tuum, et infunde in corda nostra charitatem illam, eximium tuum donum, veram vinculum pacis et omnium virtutum, sine qua omnis vivens coram te est mortuus: Hoc largire propter unicum Filium tuum Jesum Christum. Amen.

The Latin is from Bright and Medd's standard translation of the B.C.P. (1865 edition).

The Scottish Liturgy Again – II

The 1929 Scottish Liturgy is in the opinion of many the most perfect and catholic of the various Anglican rites for celebrating the Eucharist, and certainly should be preserved as a precious part of the liturgical Patrimony that Anglicanorum cœtibus envisages conserving and sharing with the wider Church through the forthcoming Ordinariates for incoming groups of Anglicans.

In line with what can be ascertained about any necessary changes and amendments to the Scottish Liturgy, so as to make it entirely acceptable for Catholic worship, I subjoin the 1929 Scottish Liturgy, with such suggested improvements (forgive my boldness) underlined.  I have tried to be as sympathetic to the Anglican Patrimony as possible in making these, and draw them largely from the classic Scotttish Communion Office of 1764, with reference to the Nonjurors' of 1718.  I have resisted the temptation to fiddle with details unnecessarily (some nice points I list at the end).

Some changes in particular I would explain, and apologize in advance for the third, since, while I think it proper, it will cause controversy:

• first, as it is authentically Sarum, and still retained in Anglican worship in various places, the option to begin Mass with the Lord's Prayer, before the Collect for Purity, is given (from the pre-1929 Scottish rites);
• second, as was in the 1764, and significantly was preserved in its daughter rites in the United States (such as their classic 1928 B.C.P.) there is the option to insert, after the Commandments or Summary of the Law, the "Collect for Grace and Mercy to Keep the Commandments" – which is authentic Sarum, albeit rescued from Prime, where it is found in almost the same words in the Dominican Rite (the Roman equivalent is longer);
• third, and most importantly, as was indicated by Rome during the post-conciliar liturgical reform, in the Roman Rite postconsecratory epicleses are not to be used, but are to be placed before the Words of Institution – in this regard, what was said in a Scottish Episcopalian 1883 reprint of a 1743 Communion Office stands still true to-day: the epiclesis, or "...Invocation before the Words of Institution... is a feature which will commend its use to the great majority of Anglican Churchmen who are so firmly attached to the Western theory of the rite of Consecration" (John Dowden, The Annotated Scottish Communion Office, p. 102, n. 1) – and I would that the overlong and intricate 1929 form of the epiclesis or Invocation be replaced by the stronger, simpler and shorter 1764 form, for the avoidance of all doubt and scruple;
• fourth, and also importantly, from the 1764 (and Nonjurors' 1718), I reinsert the words "accept these our Oblations" into the Prayer for the Church, as this makes it clear that Christ's Body and Blood, His Sacrifice made truly present, is the Christian Sacrifice which the Church offers up to God in the Eucharist, making present His One Sacrifice on the Cross and applying its all-availing power to supplicate the Lord to grant us every good gift as we make intercession, impetrating Him to save us;
• fifth and sixth, for obvious reasons the name of the Pope would need to be inserted as well as the name of the Bishop, to signify Catholic communion, and likewise the names of the Blessed Virgin and the Saints, which the 1929 only allows to be named by episcopal permission on their feasts;
• seventh, as done in the present Anglican Use of the Roman Rite, in the absolution after the general confession the formula is changed from second person plural to first person plural (from "you" and "your" to "us" and "our"), to take away any mistaken idea that this is the sacramental absolution proper to the Sacrament of Penance;
• eighth, the strange Anglican practice of permitting a second consecration, if the consecrated elements run out, owing to some miscalculation, before all can receive Communion, is completely uncatholic and must be suppressed;
• ninth, I insert an optional prayer answering to the Placeat from the South African B.C.P., as reëmphasising the Sacrifice of the Mass.

Of these nine points (one per angelic choir, no doubt), the third to seventh are the most necessary, the others being less so.

(It will be noted I have not at this stage introduced such Roman elements as the Orate fratres, the Secret or Prayer over the Oblations, the Ecce Agnus Dei and the Ite missa est – but I suspect that Anglo-Catholics would be used to inserting all these elements in any case.  Furthermore, it may be argued that all such items, while good and Catholic, are not in and of themselves necessary.  I think it bad form to produce a bastard hybrid chimæra.)

The preference expressed for the 1764 over the 1929 Epiclesis should be evident when their lengths are compared:

1764: And we most humbly beseech thee, O merciful Father, to hear us, and of thy almighty goodness vouchsafe to bless and sanctify, with thy word and holy Spirit, these thy gifts and creatures of bread and wine, that they may become the body and blood of thy most dearly beloved Son.

1929: And we thine unworthy servants beseech thee, most merciful Father, to hear us, and to send thy Holy Spirit upon us and upon these thy gifts and creatures of bread and wine, that, being blessed and hallowed by his life-giving power, they may become the Body and Blood of thy most dearly beloved Son, to the end that all who shall receive the same may be sanctified both in body and soul, and preserved unto everlasting life.

Furthermore, the last phrase "to the end that..." is an unnecessary duplication of utterly the same things said elsewhere in the Liturgy.

The preference for a preconsecratory epiclesis to a postconsecratory one also helps avoid the strange idea of the Nonjurors, and of many Scottish Episcopalian divines of the eighteenth and nineteenth century, that the bread and wine are first offered up, and only then become the sacramental body and blood of the Lord (a notion which helped them avoid what they thought too Roman a theory of the Eucharistic Sacrifice).

(It ought go without saying that the so-called "minor propers" may be inserted – just as the 1928 U.S. B.C.P. allows a hymn or anthem to be sung between Epistle and Gospel, and at the Offertory, and at Communion time, to say nothing of before and after the service – and this allows for a Gradual or Responsorial Psalm or Sequence or Motet at the respective congruous points in the liturgy as the case may be and as the musical abilities of the choir and people permit.)

Herewith, for consideration, an amended form of the 1929 Scottish Liturgy:

______________________________________________________

THE SCOTTISH LITURGY

FOR THE CELEBRATION OF THE HOLY EUCHARIST AND ADMINISTRATION OF HOLY COMMUNION

commonly called

THE SCOTTISH COMMUNION OFFICE

THE INTRODUCTION

The Holy Table, having at the Communion time a fair white linen cloth upon it, with other decent furniture meet for the High Mysteries there to be celebrated, shall stand at the uppermost part of the chancel or church. And the Presbyter, standing at the Holy Table, shall say [1912: the Lord’s Prayer, with] the Collect following for due preparation, the people kneeling.

[1912: OUR Father, which art in heaven, Hallowed be thy Name, Thy kingdom come, Thy will be done, in earth as it is in heaven. Give us this our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen.]

ALMIGHTY God, unto whom all hearts be open, all desires known, and from whom no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.

Then shall the Presbyter, turning to the people, rehearse distinctly all the Ten Commandments: the people all the while kneeling, and asking God mercy for the transgression of every duty therein, according to the letter or to the spiritual import of each Commandment, and grace to keep the same for the time to come. The Ten Commandments may be rehearsed in the short form by stopping at the asterisks.

GOD spake these words and said; I am the Lord thy God: Thou shalt have none other gods but me.

   People. Lord, have mercy upon us, and incline our hearts to keep this law.

   Presbyter. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them*. For I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Thou shalt not take the Name of the Lord thy God in vain*. For the Lord will not hold him guiltless, that taketh his Name in vain.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Remember that thou keep holy the sabbath-day. Six days shalt thou labour, and do all that thou hast to do*; but the seventh day is the sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Honour thy father and thy mother*; that thy days may be long in the land which the Lord thy God giveth thee.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Thou shalt do no murder.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Thou shalt not commit adultery.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Thou shalt not steal.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Thou shalt not bear false witness against thy neighbour.

  People. Lord, have mercy upon us, and incline our hearts to keep this law.

  Presbyter. Thou shalt not covet* thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.

  People. Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee.

Or he may rehearse, instead of the Ten Commandments, the Summary of the Law as followeth:

OUR Lord Jesus Christ said: Hear, O Israel,the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: This is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself: there is none other commandment greater than these.

  On these two commandments hang all the Law and the Prophets.

  People. Lord, have mercy upon us, and write these thy laws in our hearts, we beseech thee.

Or else, instead of, or in addition to, the Ten Commandments or the Summary of the Law, may be sung or said as followeth:

LORD, have mercy upon us.

Christ, have mercy upon us.

Lord, have mercy upon us.*

  * The Greek forms --  "Kyrie, eleison", and "Christe, eleison" -- may be used in either the threefold or the ninefold form instead of the English forms "Lord, have mercy upon us", "Christ, have mercy upon us".

[1762 allows the use here of the following Collect, as does the US 1928 BCP:

[O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy laws, and in the works of thy commandments; that through thy most mighty protection, both here and ever, we may be preserved in body and soul; through our Lord and Saviour Jesus Christ. Amen.]

Then shall the Presbyter say,

THE Lord be with you;

Answer. And with thy spirit.

Then shall be said the Collect or Collects, the Presbyter standing as before [that is, "turning to the Holy Table" - 1912] and first saying,

Let us pray.

THE MINISTRY OF THE WORD

Then the Presbyter, or some other Presbyter or Deacon, turning to the people, shall read the Epistle or Lesson, saying, The Epistle [or The Lesson] is written in the——chapter of——beginning at the——verse. And, the Epistle or Lesson ended, he shall say, Here endeth the Epistle or Lesson]. Then shall the Presbyter, or some other Presbyter or Deacon, turning to the people, read the Gospel, saying, The Holy Gospel is written in the——chapter of the Gospel according to——, beginning at the——verse; and the people, all standing up, shall devoutly sing or say,

Glory be to thee, O Lord.

And, the Gospel ended, the people shall in like manner sing or say,

Thanks be to thee, O Lord, for this thy glorious Gospel.

Then shall be sung or said this Creed following, the people still reverently standing.

I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible:

  And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of Very God, Begotten, not made, Being of one substance with the Father, By whom all things were made: Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end.

  And I believe in the Holy Ghost, The Lord, The Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Holy Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins. And I look for the Resurrection of the dead, And the Life of the world to come. Amen.

Then the Presbyter shall declare unto the people what Holy-days or Fasting-days are to be observed in the week. And also (if occasion be) notice shall be given of the Holy Communion; Banns of Matrimony may be published; and, subject to the authority of the Bishop, other notices may be read.

If there be a Sermon, it followeth here.

When the Presbyter giveth warning of the Holy Communion he may, at his discretion, use the first or the second of the Exhortations appended on pages 377-380. [Not needed.]

The Exhortation appended on page 381 may be used at the discretion of the Presbyter before the Offertory, the people standing.

The Presbyter may here bid special prayers and thanksgivings.

THE OFFERTORY

Then, the people standing until after the Sanctus, the Presbyter, or Deacon, shall say,

LET us present our offerings to the Lord with reverence and godly fear.

Then the Presbyter shall begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient.

I WILL offer in his dwelling an oblation with great gladness; I will sing and speak praises unto the Lord.   Psalm 27. 7.

  Offer unto God thanksgiving, and pay thy vows unto the most Highest.   Psalm 50. 14.

  Give unto the Lord the glory due unto his Name: bring an offering, and come into his courts.   Psalm 96. 8.

  I will offer to thee the sacrifice of thanksgiving, and will call upon the Name of the Lord; I will pay my vows unto the Lord in the sight of all his people.    Psalm 116. 15, 16.

  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven.    St. Matthew 7. 21.

  Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.   Acts 20. 85.

  As we have opportunity, let us do good unto all men; especially unto them who are of the household of faith.   Galatians 6. 10.

  To do good and to communicate forget not; for with such sacrifices God is well-pleased.   Hebrews 13. 16.

 

The following additional Offertory Sentences may be used:

(a) ADVENT. Rejoice greatly, O daughter of Sion: behold, thy king cometh unto thee.   Zechariah 9. 9.

(b) CHRISTMAS. Unto us a child is born, unto us a son is given.    Isaiah 9. 6.

(c) EPIPHANY. From the rising of the sun even unto the going down of the same my name is great among the Gentiles: and in every place incense is offered unto my name, and a pure offering; for my name is great among the Gentiles, saith the Lord.    Malachi 1. 11.

(d) LENT. Turn thy face from my sins, and put out all my misdeeds. Make me a clean heart, O God, and renew a right spirit within me.   Psalm 51. 9, 10.

(e) PASSIONTIDE. Thy rebuke hath broken my heart; I am full of heaviness: I looked for some to have pity on me, but there was no man, neither found I any to comfort me.   Psalm 69. 21.

(f) EASTER. Christ is risen from the dead; and become the first-fruits of them that slept. Alleluia.   1 Corinthians 15. 20.

(g) ASCENSION. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors: and the King of glory shall come in. Alleluia.   Psalm 24. 9.

(h) WHITSUN. I will pour out my spirit upon all flesh. Alleluia.    Joel 2. 28.

(i) TRINITY SUNDAY Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy.   Revelation 15. 4.

(j) SAINTS' DAYS. All thy works praise thee, O Lord: and thy saints give thanks unto thee.   Psalm 145. 10.

(k) GENERAL. Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.   Genesis 14. 18.

While the Presbyter distinctly pronounceth one or more of these Sentences for the Offertory, the Deacon, or (if no such be present) some other fit person, shall receive the devotions of the people there present, in a bason provided for that purpose. And when all have offered, he shall reverently bring the said bason, with the offerings therein, and deliver it to the Presbyter; who shall humbly present it before the Lord, and set it upon the Holy Table.

[From the general rubrics: "It is customary to mix a little pure water with the Wine in the Eucharistic Cup."]

And the Presbyter shall then offer up, and place the bread and wine prepared for the Sacrament upon the Lord's Table; and shall say,

BLESSED be thou, O Lord God, for ever and ever. Thine, O Lord, is the greatness, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine: thine is the kingdom, O Lord, and thou art exalted as head above all: both riches and honour come of thee, and of thine own do we give unto thee. Amen.

THE CONSECRATION

Then shall the Presbyter say,

THE Lord be with you;

  Answer. And with thy spirit.

  Presbyter. Lift up your hearts;

  Answer. We lift them up unto the Lord.

  Presbyter. Let us give thanks unto our Lord God;

  Answer. It is meet and right so to do.

Presbyter.

IT is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

Here shall follow the Proper Preface, according to the time, if there be any especially appointed (see pages 366-371); or else immediately shall follow,

THEREFORE with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious Name; evermore praising thee and saying:

Presbyter and People

HOLY, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Amen.

Here may [MUST] be sung or said:

BLESSED is he that cometh in the Name of the Lord. Hosanna in the highest.

When this is sung or said, Amen shall be omitted after the Sanctus.

Then the Presbyter, standing at such a part of the Holy Table as he may with the most ease and decency use both his hands, shall say the Prayer of Consecration, as followeth:

ALL glory and thanksgiving be to thee, Almighty God, our heavenly Father, for that thou of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the cross for our redemption; who, by his own oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memorial of that his precious death and sacrifice until his coming again.

 The Invocation   And we most humbly beseech thee, O merciful Father, to hear us, and of thy almighty goodness vouchsafe to bless and sanctify, with thy word and holy Spirit, these thy gifts and creatures of bread and wine, that they may become the body and blood of thy most dearly beloved Son.

  For, in the night that he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you: Do this in remembrance of me. Likewise after supper he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this, for this is my Blood of the new testament, which is shed for you and for many for the remission of sins: Do this as oft as ye shall drink it in remembrance of me.

The Oblation    Wherefore, O Lord, and heavenly Father, according to the institution of thy dearly beloved Son our Saviour Jesus Christ, we thy humble servants do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion, and precious death, his mighty resurrection, and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same, and looking for his coming again with power and great glory.

   And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion.

   And here we humbly offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee, beseeching thee that all we who shall be partakers of this Holy Communion may worthily receive the most precious Body and Blood of thy Son Jesus Christ, and be fulfilled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us and we in him.

   And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service, not weighing our merits, but pardoning our offences, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen.

Then shall the Presbyter or Deacon say,

Let us pray for the whole state of Christ's Church.

The Presbyter.

   ALMIGHTY and Everliving God, who by thy holy Apostle hast taught us to make intercessions and to give thanks for all men: We humbly pray thee most mercifully to accept our oblations, and to receive these our supplications which we offer unto thy Divine Majesty; beseeching thee to inspire continually the universal Church with the spirit of truth, unity, and concord; and grant that all they that do confess thy holy Name may agree in the truth of thy holy word, and live in unity and godly love.

   We beseech thee also to save and defend all Kings, Princes, and Governors, and especially thy servant Elizabeth our Queen, and all who are put in authority under her, that we may be godly and quietly governed.

   Give grace, O heavenly Father, to all Bishops, Priests, and Deacons, and especially to thy servants N. our Pope and N. our Bishop, that they may both by their life and doctrine set forth thy true and living word, and rightly and duly administer thy holy Sacraments: and to all thy people give thy heavenly grace, and especially to this Congregation here present, that they may hear and receive thy holy word, truly serving thee in holiness and righteousness all the days of their life.

   We most humbly beseech thee of thy goodness, O Lord, to comfort and succour all those who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity.

   We commend to thy gracious keeping, O Lord, all thy servants departed this life in thy faith and fear, beseeching thee to grant them everlasting light and peace.

   And we yield unto thee most high praise and hearty thanks, for the wonderful grace and virtue declared in all thy Saints, who have been the choice vessels of thy grace, and the lights of the world in their several generations, and chiefly in the Blessed Virgin Mary, Mother of thy Son Jesus Christ our Lord and God, and in the Holy Patriarchs, Prophets, Apostles, and Martyrs: beseeching thee to give us grace to follow the example of their stedfastness in thy faith, and obedience to thy holy commandments, that at the day of the general resurrection, we, and all they who are of the mystical body of thy Son, may be set on his right hand, and hear his most joyful voice, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Then shall the Presbyter say,

As our Saviour Christ hath commanded and taught us, we are bold to say,

Presbyter and People

OUR Father which art in heaven, Hallowed be thy Name, Thy kingdom come, Thy will be done, in earth as it is in heaven. Give us this day our daily bread; And forgive us our trespasses, As we forgive them that trespass against us; And lead us not into temptation, But deliver us from evil. For thine is the kingdom, the power, and the glory, For ever and ever. Amen.

Here the Presbyter shall break the consecrated Bread; and silence may be kept for a brief space.

Then shall the Presbyter say [1929 only]:

THE peace of the Lord be with you all;*

  Answer. And with thy spirit.

  Presbyter. Brethren, let us love one another, for love is of God.

* "The peace of the Lord be with you always" may be used instead.

"Brethren, let us love one another..." may be omitted; and, when it is used, "Beloved" may be substituted for "Brethren".

COMMUNION‡

Then the Presbyter or Deacon shall say this invitation to them that come to receive the Holy Communion,

YE that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways: Draw near with faith, and take this Holy Sacrament to your comfort; and make your humble confession to Almighty God, meekly kneeling upon your knees.

Then shall this general Confession be made by the people, along with the Presbyter; he first kneeling down.

ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men: We acknowledge and bewail our manifold sins and wickedness, Which we from time to time most grievously have committed, By thought, word, and deed Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy Name; Through Jesus Christ our Lord. Amen.

‡ The Exhortation "Ye that do truly" and the Comfortable Words may be omitted on all weekdays.

On weekdays the bidding "Let us humbly confess our sins to Almighty God" and the shorter form of Confession and Absolution, as in Morning and Evening Prayer, may be used in place of the longer forms.

On weekdays when the longer form of Confession is used, "Let us humbly confess our sins to Almighty God" may be substituted for "Ye that do truly. . .".

Then shall the Presbyter, or the Bishop if he be present, stand up, and, turning himself to the people, pronounce the Absolution as followeth:

ALMIGHTY God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them who with hearty repentance and true faith turn unto him: Have mercy upon us; pardon and deliver us from all our sins; confirm and strengthen us in all goodness; and bring us to everlasting life; through Jesus Christ our Lord. Amen.

Then shall the Presbyter also say,

Hear what comfortable words our. Saviour Christ saith unto all that truly turn to him.

COME unto me all ye that labour and are heavy laden, and I will give you rest.   St. Matthew 11. 28.

  God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.     St. John 3. 16.

Hear also what Saint Paul saith.

  This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.   1 Timothy 1. 15.

Hear also what Saint John saith.

   If any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.   1 St. John 2. 1, 2.

Then shall the Presbyter, turning him to the Altar, kneel down, and say, in the name of all them that shall communicate, this Collect of humble access to the Holy Communion, as followeth:

WE do not presume to come to this thy Holy 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 our sinful bodies may be made clean by his most sacred Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen.*

* The people may join with the priest in reciting this prayer.

Here may [MUST] be sung or said:

O LAMB of God, that takest away the sins of the world: have mercy upon us.

  O Lamb of God, that takest away the sins of the world: have mercy upon us.

  O Lamb of God, that takest away the sins of the world: grant us thy peace.

Then shall he that celebrateth first receive the Communion in both kinds himself and next deliver the same to the Bishops, Presbyters, and Deacons (if there be any present), and after to the people in due order, into their hands, all humbly kneeling. And when he receiveth himself or delivereth the Sacrament of the Body of Christ to any other, he shall say,

THE Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life.

Here the person receiving shall say,

Amen.

And the Presbyter that receiveth the Cup himself, as likewise the Presbyter or Deacon that delivereth it to any other, shall say,

THE Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life.

Here the person receiving shall say,

Amen.

When all have communicated, he that celebrateth shall go to the Lord's Table, and cover with a fair linen cloth that which remaineth of the consecrated Elements.

THANKSGIVING AFTER COMMUNION

Then the Presbyter or Deacon, turning to the people, shall say,

HAVING now received the precious Body and Blood of Christ, let us give thanks to our Lord God, who hath graciously vouchsafed to admit us to the participation of his Holy Mysteries; and let us beg of him grace to perform our vows, and to persevere in our good resolutions; and that being made holy, we may obtain everlasting life, through the merits of the all-sufficient sacrifice of our Lord and Saviour Jesus Christ.

This Exhortation may be omitted [except on Sundays and the Great Festivals]*.

* now completely optional, and may be replaced by:

  V. O give thanks unto the Lord, for he is gracious;

  R. And his mercy endureth for ever.

  V. The Lord be with you;

  R. And with thy spirit.

Let us pray.

Then the Presbyter shall say this Collect of thanksgiving as followeth.§

§ On weekdays one or more of the Post-Communion Collects may be used as an alternative to the Prayer of Thanksgiving.  For the Post-Communions see pages 371-377.

ALMIGHTY and Everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us, who have duly received these Holy Mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards us, and that we are very members incorporate in the mystical Body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. We now most humbly beseech thee, O heavenly Father, so to assist us with thy Holy Spirit, that we may continue in that holy communion and fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen.

Then shall be sung or said Gloria in excelsis, by the Presbyter and people, as followeth:*

GLORY be to God in the highest, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty; and to thee, O God, the only-begotten Son Jesu Christ; and to thee, O God, the Holy Ghost.

  O Lord, the only-begotten Son, Jesu Christ; O Lord God, Lamb of God, Son of the Father, who takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.

  For thou only art holy, thou only art the Lord, thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen.

* The Gloria in Excelsis may be omitted on Sundays in Advent, and on those from Septuagesima to Palm Sunday inclusive.

[South African 1954 BCP, one of the "Collects which may be said... before the Blessing":

[LOOK with favour, most Holy Trinity, on this our act of worship and service; and may this sacrifice set forth before thine eyes be acceptable to thy Divine Majesty, and avail for us and all for whom we have offered it; who lived and reignest, one God, world without end. Amen.]

Then the Presbyter, or the Bishop if he be present, shall let them depart with this Blessing.

THE peace of God which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Amen.

The Creed, the Exhortation Ye that do truly, the Comfortable Words and the Gloria in excelsis may be omitted on Weekdays except on Red Letter Days.

______________________________________________________

NOTES

Some nice points that are present in kindred Anglican liturgies:

The Canadian 1962 B.C.P. Prayer of Consecration very pleasantly begins "Blessing and glory and thanksgiving be to thee", echoing therefore the Benedictus qui venit.  Likewise, and as does the 1954 South African form, it inserts (from the Christmas Collect) the phrase "to take our nature upon him, and" before "to suffer death upon the cross", thereby neatly uniting the Incarnation to the Passion, expressing the salvific Economy, not to say the kenosis, of God's saving work in Christ for our salvation.

Sancroft, Nonjuror and sometime Archbishop of Canterbury, in his handwritten proposals for amending the 1662 B.C.P. (found as emendations in the Durham Book), suggested adding two significant phrases to the Prayer of Oblation after the Consecration, as follows: "...by the merits and death of thy Son Jesus Christ, now represented unto thee, and through faith in his blood, who maketh intercession for us at thy right hand, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion."  Again, these details seem devout, but the Liturgy is long enough as it is!

Is it too Erastian to pray for Kings, Princes and Governors, and our own beloved Queen, before praying for Bishops, Priests and Deacons?  Perhaps the second and third paragraphs of the Prayer for the Church ought be interchanged.

As one Collect in the Scottish Prayer Book prays in commemorating the Saints that we may be "strengthened by their fellowship, and aided by their prayers," such a phrase could further enhance the Prayer for the Church, but again, 'tis gilding the lily.

After the Lord's Prayer at Communion time, the Book of Divine Worship (following the 1979 U.S. B.C.P. in this) provides, as an anthem following the Fraction, "Christ our Passover is sacrificed for us; therefore let us keep the feast", with Alleluia's fore and aft; this quotation from St Paul (I Cor. v, 7b-8a) is evidently a reminiscence of the text from the first B.C.P. of 1549: "CHRIST, our Paschal Lamb, is offered up for us, once for all, who bore our sins in his body upon the Cross; for he is the very Lamb of God, that taketh away the sins of the world: Wherefore let us keep a joyful and holy feast unto the Lord."  The modern abbreviated form wisely deletes the clumsy "once for all, who... upon the Cross" (which almost defeats parsing, and sounds highly unnatural in English) and the "for he is the very Lamb... world", clearly a doublet of the Agnus Dei.  If such an anthem be liked, it may be retained... it could answer somewhat to the Ecce Agnus Dei I suppose.

Similarly, the otherwise already inferior 1970 Scottish Liturgy allows the rite to begin with the Sign of the Cross, and the equivalent versicles to the Latin Mass's Introibo and so forth – the prayers at the foot of the altar.  The proposed 1928 English B.C.P. gave the whole of Psalm 42(43) as well, as "A Devotion"; I know from experience that Anglo-Catholics like inserting this preparation at the start of their liturgies, before they get to the official (originally Sarum) opening thereof with the Lord's Prayer and the Collect for Purity.  There is something Pickstockian, in the sense of holy "liturgical stuttering", when, as I have seen at Mass with the TAC, the celebrant recites the Roman Confiteor as well, and later in the service prays the General Confession...

(Of course, the Nonjurors had it best when their 1718 Communion Office was to begin with an appointed Introit Psalm – as in the 1549 English Mass – and followed with "The Lord be with you", "Let us pray" and threefold Kyrie, just as the prayers at Mattins and Evensong begin.)