Hold Your Peace

One Holy Week tradition that does not get a shout-out in the Prayer Book but has a standard following in some places is the practice of omitting The Peace after the Confession & Absolution in the Communion service.  The rubrics of our Prayer Book do not provide for such an omission, so it is a tradition that should only be adopted by the permission of your diocesan Bishop.

Or, if you want to explore this option without breaking the rubrics, keep the verbal exchange of peace (Celebrant The Peace of the Lord be always with you. People And with your spirit.) but halt the further exchange of peace, which the rubric identifies as optional: “Then the Ministers and People may greet one another in the Name of the Lord” (underline added).

The idea behind this practice is that in the Garden of Gethsemane Judas betrayed Jesus with a kiss (Matt. 26:48-49, Mark 14:44-45, Luke 22:47-48).  As I wrote to my congregation a couple years ago:

This normal, friendly, even reconciliatory part of the liturgy is such a regular part of the service that its omission can be something of a shock, even a disappointment to some people.  The reason for its omission, though, is significant: in the Garden of Gethsemane, Jesus was betrayed by Judas with a kiss.  Normally a sign of greeting and peace, Judas transformed it that night into a sign of betrayal and the marking of a target for the soldiers to arrest.

Thus, on Palm Sunday and throughout Holy Week, we also “hold our peace,” as it were.  We remember the wicked deception of Judas, and remind ourselves that we, also, all to easily use signs of peace as covers for internal hatred.  How easily we lie through our teeth to “get along” while harboring ill will towards our neighbor.  Or, how easily we go through the motions of the liturgy while harboring a coldness of heart against our Lord and our God!

It is also worth noting that the exchange or passing of the peace is not an element in traditional Prayer Book worship.  Until the liturgical revision of the mid-20th century, it simply was not a part of the liturgy for us.  Understanding that it is a modern insertion to our liturgy, between the Comfortable Words and the Offertory, may perhaps give us further cause for consideration as to how our liturgy works, what elements are truly needed and important, and hone our interaction with it.

 

Names of God

God is known by many names and titles in the Bible.  Yahweh or YHWH or Yah, usually translated as LORD, is the closest we get to a proper name for the invisible God.  Jesus, of course, is the name of the person of God the Son made man.  Sometimes it’s just “God”, or “Lord”, but often there’s an epithet: Almighty, of Hosts (or “power and might”), the Creator, Who Provides, the Comforter, and many others.

It is no surprise, therefore, that we find many different names for God in the liturgy.  The Lord’s Prayer, for example, taken straight from the Bible, contains two different names for God:

Our Father, who art in heaven, Harold be thy name.
Thy kingdom come.
Thine, Will, be done, on earth as it is in heaven…

So that’s Harold, and Will (surely short for William), right there.  Ergo my wife and I named our two lads after God.  And people thought I was just trying to be quintessentially English!

Consider also this popular worship song of time immemorial, The Garden.

I come to the garden alone
while the dew is still on the roses,
And the voice I hear falling on my ear,
The Son of God discloses.

Andy walks with me and He talks with me,
Andy tells me I am his own;
And the joy we share as we tarry there,
None other has ever known.

Thus we can add Andy, short for Andrew, to the list.

And let us not forget the Communion prayers!

Priest: The Lord be with you.
People: And with your spirit.
Priest: Lift up your hearts.
People: We lift them up to the Lord.
Priest: Let us give thanks to the Lord our God.
People: It is Justin Wright!

I know, I know, it sounds like “It is just and right“, and the ACNA’s liturgy has reverted to the 1970’s version “It right to give him thanks and praise,” but if you stick with the awe-inspiring modern Roman Rite, you will get to celebrate the most proper (and, ironically, quintessentially English) name of God – Justin Wright.

Okay, I’m done.  Happy April Fool’s Day!  Except, well, speaking of April Fools…

Book Review: the 1979 BCP

Welcome to Saturday Book Review time!  On most of the Saturdays this year we’re looking at a liturgy-related book noting (as applicable) its accessibility, devotional usefulness, and reference value.  Or, how easy it is to read, the prayer life it engenders, and how much it can teach you.

In 1979, after several years of experimentation and trial-use liturgies, the Episcopal Church (USA) promulgated a revolutionary new Prayer Book.  It was a massive tome, compared to its predecessors, with all sorts of exciting new features.  The Daily Office and Communion services were offered in both traditional and contemporary English.  Multiple rites (especially prayers of consecration) for the Communion service were provided.  The minor offices of Noonday Prayer and Compline were added.  The Imposition of Ashes, the Liturgy of the Palms, a Good Friday liturgy, instructions for a traditional approach to Holy Saturday, and an Easter Vigil liturgy all brought catholic tradition into the Prayer Book (where high church parishes previously had to rely upon supplementary material if they wanted to hold such traditions).  The liturgies for Ministration to the Sick and the Dying were expanded.  A new translation of the Psalter was made.  The additional prayers for the Daily Office turned into a massive compilation of over 100 prayers and thanksgivings, neatly ordered and numbered for ease of use.  New lectionaries were made.  There’s a new (longer) catechism.  Additional “historical documents” were appended to the volume, along with The 39 Articles of Religion.

Pretty much all of these were firsts for the Prayer Book tradition.  It is hard to speak ill of that, especially when much of the expanded content was already in use by many traditionalists, and its inclusion in the Prayer Book enabled further standardization and propagation of said practices, even breaking the highchurch / lowchurch barrier.

But there are a number of issues that have been raised with this book.

The changes in style, order, and content to the primary liturgies (Daily Office and Communion) are major departures from all previous Prayer Books.  Many of the changes to the Roman Rite in the wake of their 2nd Vatican Council were imitated in our changes to the Anglican liturgies, especially in the calendars and the order of the Communion service. Some would describe the 1979 book’s results as a bland and generic western catholicism that is neither Roman nor Anglican.

The Baptism liturgy contains perhaps the most criticized feature of the 1979 book: the “baptismal covenant.”  It takes the biblical and traditional idea of the baptized person(s) committing him/herself to Christ, and expands it into a whole contract – or covenant – by which the individual is united to Christ.  Internet articles abound in picking apart just how poorly this innovation to the Baptism liturgy was devised.  On a related note, some also point out that the way this book emphasizes (and arguably redefines) Holy Baptism, the rite of Confirmation ends up being pushed aside as extraneous – a concern that is further highlighted by the fact that Confirmation was no longer the requirement for entry to Holy Communion.  The liturgies for Holy Matrimony and Ordination have also been somewhat liberalized from previous books.

There is also the question of the contemporary language itself.  This was very strongly desired by many Episcopalians at the time, and very strongly opposed by others.  While that controversy and argument still exists today, I think there is a little more peaceful coexistence between the two views now.  But the quality and precision of the contemporary English is still somewhat up for grabs.  As we’ve seen in the process of creating our 2019 Prayer Book, the delicate interplay between faithfulness to the wording of the Bible, consistency with the wording of previous Prayer Books, and accessibility of style and vocabulary to the modern reader is a difficult game to play.  Our recent examination of the Daily Office “lesser litany” illustrates this well.  Or, more bluntly, a quick reading of the 1979 book’s Eucharistic Prayer C makes it immediately obvious that some of this book is too much a product of its generation and lacks that ‘timeless’ quality that will appeal to the next generation(s) thereafter.  (That prayer is nicknamed the “Star Wars” or “Star Trek” Prayer.)

For better and for worse, this has been the standard Prayer Book for the majority of Anglicans in this country for a few decades now.  It was my first Prayer Book, too, and I used it faithfully and happily for about four years before I began to see just how different it was from the 1662 book.  At that point I started weaning myself off of it, using the new ACNA materials available and drawing from more traditional material to “fill in the gaps” for the time being.  I learned that the Prayer Book tradition’s roots look quite different from the 1979 book… but that isn’t the case for a lot of people; to many this book is the Prayer Book, and (if they’re in the ACNA) the 2019 will be the next Prayer Book.  In a way, I think that perspective is more damaging.  The 1979 book, for all its innovation, still does have a strong “Prayer Book” origin to it, and if you familiarize yourself with classical prayer book tradition then you can find that traditional core to the ’79 pretty easily and use it fruitfully.  But without that second foot in Anglican history, one’s use of the ’79 is going to be rather blind and untethered, tossed on the sea of alternate liturgies and options that transformed a 600-page book into 1,000.

The ratings in short:

Accessibility: 2/5
Due to the multiple versions and options of the primary liturgies, and the fact that most of the pastoral and episcopal liturgies are typically intended to be part of a Communion service, the page-flipping required to hold one worship service directly from this book is terribly excessive.  If you’re a liturgy nerd, or very patient, or have a cheat-sheet-style bookmark with all the page numbers for the service, then you can do it.  But this book doesn’t make it easy.  Also due to the page-flipping required, it’s easy to miss the rubrics at the end of sections which sometimes point to even more options.  Judicious use of “go to page ___” instructions would have mitigated some of these challenges, and I think the 2019 book looks like it’s learning that particular lesson.

Devotional Usefulness: 3/5
If you can get past the accessibility issues, there are plenty of good things in this book to feed the Christian soul.  Despite the changes, the Daily Office and Communion services still contain good, godly, biblical, and even Anglican prayers.  There is a fair bit of chaff to omit here and there, but it’s usually not too intrusive.  The prayers at time of death and anointing of the sick are also handy references for pastoral emergencies.  Though I’m happy to never have to use its baptism, confirmation, matrimony, or ordination services.

Reference Value: 1/5
Honestly, because the 2019 book is looking to be very similar to the 1979 in terms of general content, there’s basically no reason to pull this book off the shelf anymore.  We can trace the historical changes from 1928 to 1979 to 2019, but that’s largely of academic interest, and of little use to the average church-goer or minister.  Furthermore, because most of the changes from the 1979 to the 2019 are “roll-backs” toward classical Anglican content, the 1979 book represents a sort of liturgical dead end: the tradition went too far in one direction, and now we’ve reeled it in somewhat.

So we’re at a point now where I no longer give out copies of the 1979 Prayer Book to anyone.  I’m not an Episcopalian, it’s #notmyprayerbook, and I’d much rather point people to the corrected, more traditional and biblical 2019 material.  That being said, I’m not a hater.  The 1979 is where I first delved into the Anglican tradition, and my extensive study of that book gave me a leg-up in understanding what’s going on with the 2019 book.  The 1979 BCP has served its purpose, done its time, and is now ready to enjoy a (very) quiet retirement.

Less-than-Occasional Prayers

In both Morning and Evening Prayer, after the three Collects, the rubrics in our liturgy states:

The Officiant may invite the People to offer intercessions and thanksgivings.

In older Prayer Books, a handful of suggested prayers and collects were printed in this place, indicating those certain prayers for the crown, state, society, and so on, were appropriate for that point in the Daily Office.  In the 1979 and 2019 Prayer Books, no such collection is provided immediately, but a larger collection of “additional” or “occasional” Prayers and Thanksgivings is provided in an appendix of sorts near the back of the book.  This is, basically, the modern equivalent of the earlier, traditional, collection.

On the ACNA page for Texts for Common Prayer, and thus what will probably show up in the 2019 Prayer Book, is a list of 123 prayers and collects.  A few of them are occasion-specific (like for a birthday, or for someone’s healing) but most of them are perfectly appropriate for general use.  To this end, it is the recommendation of this Customary to work through all (well, most) of these prayers on a regular basis towards the end of Morning and Evening Prayer.  This is a two-week rotation of prayers, averaging about 4 or 5 prayers per Office.

Week I                              Office                          Week II

95-96, 107-108             Sunday Morning          97, 99-102
98, 103, 106, 109-110   Sunday Evening           104-105, 111-113

1-5                               Monday Morning         6-10
11-15                           Monday Evening          16-19

26-31                           Tuesday Morning         25, 32-37
70-73                           Tuesday Evening         38-41

48-53                           Wednesday Evening     42-47

78-82                           Thursday Morning       90-94
114, 120-123                Thursday Evening        115-119

54-58                           Friday Evening             59-63

20-24                           Saturday Morning        64-69
85-89                           Saturday Evening            74-77, 84

Let’s look at why this scheme is recommended the way it is.

Sunday, being the principle day of worship for the church gathered, has the section of prayers labeled At Times of Prayer and Worship as well as the prayers on Death, the Departed, and the Communion of Saints, as that is when most of the saints on earth are gathered.  The assigned prayers skip around, numerically, in order to avoid prayers that are too similar from being read at the same Office.

On Monday the prayers start at the beginning of the list, covering the section For the Church.  In general, the prayers for the morning are more specific and the prayers for the evening are more general or topical.

Tuesday morning covers the next section, For the Nation, again arranging the prayers so that too-similar collects aren’t prayed on the same day.  Depending upon which country you hail from, certain prayers along the way will be appropriate to omit (mainly in the USA versus Canada distinction).  In the evening, one day dips into the Personal Devotions list and the other starts the For Society section.

Wednesday morning is omitted, because that’s a traditional time for saying the Great Litany.  The evening finishes the For Society section and begins the next section, Intercessions For Those in Need.

Thursday morning skips ahead to more of the Personal Life and Personal Devotions sections, while Thursday evening (in light of the day’s traditional Eucharistic theme) covers most of the Thanksgivings.

Friday morning (like Wednesday morning) is omitted so you focus on the Great Litany.  The evening covers the rest of the prayers For Those in Need where Wednesday left off.

Saturday covers the prayers about Creation and Family Life, as well as Personal Life and Devotion.  The creation theme matches the Morning Prayer Collect recommended for Saturdays (Collect for Sabbath Rest), and the family section is chosen to match the fact that Saturday is often a “day off with the family” for much of the working world.  The remaining personal devotions also serve as a sort of introspective preparation for corporate worship on the following morning.

For sake of simplicity, “Week I” should line up with odd-numbered weeks in the liturgical calendar, and “Week II” with even-numbered weeks.  For example, yesterday was (in modern reckoning) the 7th Sunday after the Epiphany, so this week could be considered an odd-numbered week.

The Suffrage in the Daily Office

One of the fun perks of watching the liturgical revision process carefully and attentively over the past 3 or 4 years is noticing what has been pretty consistent from the start, and where the pinball machines are located.  The Suffrage (also known as the Lesser Litany or the Preces & Responses) in the Daily Office is one such instance, having gone through a subtle edit or two almost every year.

Is a “subtle edit”, you may ask, really worth mentioning?  Sure, some changes are bigger than others, and there’s no major doctrinal conflict at stake in this Suffrage, but the fact that it’s part of the Daily Office – a service of prayer common to all Christians as opposed to the Prayers of Consecration only ever read aloud by priests and bishops – makes it a point of contact for real common prayer.  This is the sort of thing that people memorize after a while, so even the small and subtle changes can be jarring for regular pray-ers of the Daily Office (especially if you’ve sung these at Choral Evensong or something).

The starting point for these call-and-response prayers seemed to be the version found in the 1979 Prayer Book, and the constant question seemed to be how much further they should be rolled back towards the style and wording of the classical books.  Let’s take a look at how these have been translated and adapted.

It should be noted, further, that the ordering of these prayers is a little different in the 1979 book.  We’re following the order as found in our own 2019 prayer book, which matches the historic order with one addition.

The First Pair (Psalm 85:7)

1662: O Lord, show thy mercy upon us; And grant us thy salvation.
2018: O Lord, show your mercy upon us; And grant us your salvation.
2016: O Lord, show us your mercy; And grant us your salvation.
1979: Show us your mercy, O Lord; And grant us your salvation.

This one is subtle.  The difference between “show us your mercy” and “show your mercy upon us” is significant.  The former, as in the 1979 book and 2016 draft, is a general request that could be answered in any form.  The latter, as in the historic and probably-final draft of the new book, asks for such a show of divine mercy to be enacted upon us specifically.  It’s just like the translation of the Kyrie – “Lord have mercy” versus “Lord have mercy upon us.”

The Second Pair (Psalm 20:9)

1662: O Lord, save the King. And mercifully hear us, when we call upon thee.
2018: O Lord, guide those who govern us; And lead us in the way of justice and truth.
2016: O Lord, save our nations;  And guide us in the way of justice and truth.
1979: Lord, keep this nation under your care; And guide us in the way of justice and truth.

This is an inevitably tricky one, as the verse needs “translating” the moment it leaves England.  A traditional option was “O Lord, save the state”, but that’s actually quite divergent from the original – praying for a country or government rather than a specific person or leader.  And so you can see the sweep of thinking and re-thinking as this prayer is adapted into North American life while still seeking to be faithful to the original verse.

I don’t know why “and hear us when we call upon you” hasn’t been restored though, as that’s what our Revised Coverdale Psalter now reads.  Force of recent American habit, perhaps?

The Third Pair (Psalm 132:9)

1662: Endue thy Ministers with righteousness; And make thy chosen people joyful.
2016: Clothe your ministers with righteousness; And make your chosen people joyful.
2018: Clothe your ministers with righteousness; And let your people sing with joy.
1979: Clothe your ministers with righteousness; Let your people sing with joy.

Our Revised Coverdale Psalter translates the second half of this verse “And let your saints sing with joy.”  There’s an interesting balance in the 2018 version, as a result: we’re making closer use of our psalter’s translation of the verse, yet also retaining a rhythm (or syllable count) that matches the 1662 almost exactly.  This especially makes it easier for those who chant or sing these prayers to adapt to the new wording; though even just reading it with a similar cadence is a pleasant experience.

The Fourth Pair (Psalm 28:9)

1662: O Lord, save thy people; And bless thine inheritance.
2018: O Lord, save your people; And bless your inheritance.
2016: O Lord, save your people; And bless your inheritance.
1979: Let your way be known upon earth; Your saving health among all nations. (Psalm 67:2)

The 1979 Prayer Book omitted this one entirely and used a different verse instead.  It’s a fine prayer (it’s all Scripture), but we’re going back to the original.

The Fifth Pair (Leviticus 26:6)

1662: Give peace in our time, O Lord; Because there is none other that fighteth for us, but only thou, O God.
2018: Give peace in our time, O Lord; And defend us by your mighty power.
2016: Give peace in our time, O Lord; For only in you can we live in safety.
1979: Give peace, O Lord, in all the world; For only in you can we live in safety.

I secretly suspect that the double-length of this response is the bane of every modern liturgist, who I’m assuming wants every line to look close to the same length.  The question, of course, is how to shorten it faithfully.  That half is not directly in Leviticus 26:6, but is simply implied in the context (and throughout the Old Testament), so, unless there’s something I’m missing, we are at liberty to rephrase it without direct scriptural appeal.  I can see why the more radical end of the modernist revisionists wouldn’t want to talk about God “fighting” and prefer to emphasize our “safety” in him.  But it makes more sense to me, as with the 2018 probably-final version, to be a little more explicit about God defending us by his might power.

The Sixth Pair (Psalm 9:18)

1662: (This one wasn’t added until 1979 as far as I’m aware.)
2016: Let not the needy, O Lord, be forgotten; Nor the hope of the poor be taken away.
2018: Let not the needy, O Lord, be forgotten; Nor the hope of the poor be taken away.
1979: Let not the needy, O Lord, be forgotten; Nor the hope of the poor be taken away.

This one’s a bit of an anomaly.  The 1979 Prayer Book added this one in, for what I believe was the first time in Prayer Book history.  It’s a fine prayer, straight from the psalter in that book.  What amuses me is the fact that we haven’t updated its wording to match more closely our psalter, which reads:

For the poor shall not always be forgotten; * the patient hope of the meek shall not perish for ever.

It’s possible that the 2019 book will make some final edits here, but it’s probably more likely that the “inertia” of liturgy will result in this prayer remaining the same as in 1979.

The Seventh Pair (Psalm 51:11)

1662: O God, make clean our hearts within us; And take not thy Holy Spirit from us.
2018: Create in us clean hearts, O God; And take not your Holy Spirit from us.
2016: Create in us clean hearts, O God; And take not your Holy Spirit from us.
1979: Create in us clean hearts, O God; And sustain us with your Holy Spirit.

This verse is a classic point of argumentation among Christians; there are those who argue that such a concern/prayer is no longer applicable to us under the New Covenant.  The 1979 Prayer Book certainly cracked under that pressure and changed “take not from us” to “sustain us with”, completely sidestepping the issue and rewriting the Bible verse.  As I’ve said a few times before, it’s a fine prayer, but we’re sticking with the original.

Martin Luther & the Baptismal Liturgy

February 18th is the commemoration of Martin Luther, the first of the great Protestant Reformers.  He was born in 1483, ordained a priest in 1507 at about age 24, began his public protest of ecclesiastical abuses with his 95 Theses in 1517, and was excommunicated by the Pope in 1521, thus kicking off the Protestant Reformation.  He died on this day in 1546 at the respectable age of 62.

When examining the history of the English Reformation and the birth of Anglican tradition, more attention is usually paid to the influence of the Calvinist reformers of Geneva than to the German Lutherans.  So today let’s take a look at a significant Lutheran feature in Anglican liturgy: the “flood prayer” in the Baptismal service.  When Luther was revising the Roman liturgy for the German Protestant churches in the 1520’s he abbreviated the baptism service a couple different times, streamlining its attention upon the baptismal act and the grace of God therein.  But one thing he added to the liturgy was this “flood” prayer which carried over into the English Prayer Books a few decades later.

Let’s take a look at this prayer in three versions: the Lutheran Service Book as used by the Lutheran Church Missouri Synod (which I’m hoping is a close representative of the German original), the 1662 Prayer Book (the Anglican standard), and the most recent draft version I’ve got from the ACNA website.

Baptism - Flood Prayer

Perhaps the first thing you’ll notice is the modern love of brevity.  The long, eloquent, and often verbose prayers of the 16th and 17th centuries have been eroded through the 20th century for the modern ear.

The next obvious feature is that our new version is missing two sections with biblical references.  Before people start complain about the ACNA watering down the baptismal liturgy (if you’ll forgive the wonderful, wonderful pun), it should be pointed out that those omitted references to the crossing of the Red Sea and the Baptism of Jesus in the Jordan are found elsewhere in the modern liturgy.  Rather than hitting us with all of them at once in one glorious prayer, it’s spread out among a few medium- and short-length prayers.

It’s also interesting to note the theme of the judgment of the wicked – it’s present in each version of the Flood Prayer but ours seems to be less prominent than its Lutheran forebear.  We just get a shout-out to God’s wrath in the penultimate section, while the Lutheran version mentions those condemned in the Noahic Flood, hard-hearted Pharaoh, and the inherited sin of Adam.  This, perhaps, flies in the face of certain negative stereotypes regarding the Reformed theological camp.

Whateverso, despite its reduction in length, and its spreading out through different parts of our baptismal liturgy today, the Flood Prayer is a beautiful prayer, deeply expressive of our baptismal theology, and we have Martin Luther to thank for writing the original version!  If you want to read more about the origin of the Flood Prayer, this article is a nice place to start.

Thankful Thursday

Thankful Thursday is an occasional theme on social media – religious or otherwise, people sometimes make a point of posting something online some sort of expression of thanksgiving each Thursday.  It’s a healthy way to live one’s life, and, of course, a key biblical aspect of the Christian life.

Naturally, the liturgy has a prominent place for thanksgiving.  In Morning and Evening Prayer, giving thanks is near the end of the Office, as if the culmination of the service.  The “General Thanksgiving” prayer is fantastic: it’s meaty, it’s biblical, it’s thorough, it’s even exhortative in the way it reminds us how to live thankfully.  The Communion Service also has a high place for giving thanks – the word Eucharist means “good grace” or (more loosely) “thanksgiving.”  The Communion Prayers are prefaced with thanksgiving, and the Post-Communion Prayer is also one of thanksgiving.

So maybe it’s a good idea to bring “Thankful Thursday” into your prayer life, too.  Our Prayer Book comes with a large collection of Occasional Prayers, the last section of which are thanksgivings.  Why not pull these out and add them to the Daily Office today?  This is especially wise for Evening Prayer, when you’ll have the opportunity to look back on your day and give specific thanks for the blessings of the day that is past.

Litany of Thanksgiving

Happy Thanksgiving, fellow residents of the USA!

Whether you’ve got a public worship service today or not, this is a great day to pull out some extra prayers of thanksgiving.  In particular, this is great opportunity to make use of the “Litany of Thanksgiving”, or #114 in the Occasional Prayers section of our up-and-coming Prayer Book.  Here’s the full text, so you don’t have to dig around for it:

Let us give thanks to God our Father for all his gifts so freely bestowed upon us:

For the beauty and wonder of your creation, in earth and sky and sea,
We thank you, Lord.

For our daily food and drink, our homes and families, and our friends,
We thank you, Lord.

For minds to think, and hearts to love, and hands to serve,
We thank you, Lord.

For health and strength to work, and leisure to rest and play,
We thank you, Lord.

For all who are patient in suffering and faithful in adversity,
We thank you, Lord.

For all who earnestly seek after truth, and all who labor for justice,
We thank you, Lord.

For all that is good and gracious in the lives of men and women, revealing the image of Christ,
We thank you, Lord.

For the communion of saints, in all times and places,
We thank you, Lord.

Above all, we give you thanks for the great mercies and promises given to us in Christ Jesus our Lord;
To him be praise and glory, with you, O Father, and the Holy Spirit, now and for ever. Amen.

You could use this in the Daily Office after the three Collects, in the Communion service as an extension of the Prayers of the People, in the Antecommunion service in place of the Communion Prayers, or simply in your own private devotions beyond the liturgy.  There are several other prayers of thanksgiving following this one in the Prayer Book collection; feel free to peruse and pray those too, today!  In a culture as materialistic as ours, we need to give thanks as much as we can, to counteract the I-need-more-stuff tendency that so easily creeps in.

Prayers for Veterans Day

Yesterday was Veterans Day in the US, but today is its “observed” day for many businesses and schools.  If you didn’t take advantage of yesterday’s centennial observance, today’s a good day to add some appropriate prayers to your daily rounds.

Pull up our “Occasional Prayers” collection: https://s3.amazonaws.com/acna/Occasional%20Prayers%20181017.pdf

There are plenty of appropriate options to choose from.  #25-37 are the national prayers, especially consider #25 & 26 For the Peace of the World and #30 For Those in the Armed Forces, and #120, the thanksgiving For Military Veterans.

Looking ahead: Thanksgiving Day

Two weeks from today, in the USA, is Thanksgiving Day.  Apart from family traditions that may involve your efforts in the meantime, let us give consideration to some of the liturgical resources we have available for the observance of that day.

The Collect of the Day could be imported into the Daily Office:

Most merciful Father, we humbly thank you for all your gifts so freely bestowed upon us; for life and health and safety; for strength to work and leisure to rest; for all that is beautiful in creation and in human life; but above all we thank you for our spiritual mercies in Christ Jesus our Lord; who with you and the Holy Spirit lives and reigns, one God, for ever and ever.  Amen.

The lessons for a communion service that morning (or perhaps the evening before):

  • Deuteronomy 8; Psalm 65:1-8(9-14); James 1:17-27; Matthew 6:25-33

Additional prayers (link) and thanksgivings #20-22 and #114-123 are also excellent additions to the Daily Offices or other devotions for Thanksgiving.

Hymn ideas:

  • Come, ye thankful people, come (also known as Harvest Home)
  • We plow the fields (refrain “All good gifts around us“)
  • Praise to God, immortal praise
  • For the beauty of the earth
  • Let us, with a gladsome mind
  • Now thank we all our God

If you among the growing number of people who want to push back against the Black Friday shopping craze, consider adding these prayers and hymns to your private and/or congregational worship from Wednesday through Sunday, or even the whole week!