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"Protestant and Reformed according to the principles of the ancient Catholic Church." Bishop John Cosin (d. 1672)

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Wednesday, October 24, 2007

The classical and orthodox rite in the Anglican Church and the Anglican Rite in the Orthodox Church.

I've been meaning to post for sometime, but life is always busy. I've been told by some readers in the past that I should post at least once a week--I have obviously fallen short of that goal.

In any case, I'd like to set forth a brief comparison between the eucharistic canon from the "Liturgy of Saint Tikhon" and the Cranmerian-Laudian rite as set forth in the American Prayer Book of 1928. A recent reader commented on the substantial changes made to the 1928 rite in order to expunge all "protestant" elements. I will leave it to the readers to decide for themselves how much change was actually made.

That being said, I admire the work of the Western Rite Orthodox in preserving a very nice edition of the Book of Common Prayer in their Saint Andrew's Service Book, taking note that most of the work was done over four centuries ago by the blessed archbishop and martyr, Thomas Cranmer.

Here is the 1928 Eucharistic Canon from the BCP:

ALL glory 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 made there (by his one oblation of himself once offered) 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 memory of that his precious the death and sacrifice, until his coming again: For in the night in which he was betrayed, (a) he took Bread; and when he had given thanks, (b) he brake it, and gave it to his disciples, saying, Take, eat, (c) this is my Body, which is given for you; Do this in remembrance of me. Likewise, after supper, (d) he took the Cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; for (e) 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.

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 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 we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood.

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 offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled 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 are 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.

Here is Tikhon's rite:
ALL glory 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 there (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 memory of that His precious death and sacrifice, until His coming again: (A bell rings once.) For in the night in which 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. (A bell rings thrice for the offering of the Host.) Likewise, after supper, He took the cup; and when Hehad given thanks, He gave it to them, saving, 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. (A bell rings thrice for the offering of the Cup.)

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.

The Epiclesis
AND we most humbly beseech Thee, O merciful Father, to hear us; and of Thy almighty goodness, vouchsafe to send down Thy Holy Spirit upon these Thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of Thy most dearly beloved Son. Grant that we, receiving them according to remembrance of His death and passion, may be partakers of His most blessed Body and Blood.R. Amen. Amen. Amen.

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 offer and present unto Thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto Thee; humbly beseeching Thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of Thy Son Jesus Christ, be filled 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 are 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 honor and glory be unto Thee, O Father Almighty, world without end. Amen.

7 Comments:

Blogger Death Bredon said...

The Antiochian Rite of St. Tikhon is the American 1928 Book of Comnon Prayer plus the American Mysterty plus Ritual Notes ceremonial (all required). In sum, it is Tridentine Anglo-Catholicism, which is NOT Anglicanism and strikes me as a VERY odd bedfellow for Orthodoxy.

The Russian Church Abroad, now reunited with the Patriarchate of Moscow, has a reconstructed Sarum Rite, which IS within the Anglican tradition and seems especially suited for English-Use Monastics within Orthodoxy. IMHO, the 1549 BCP, which is essential a prudently pruned Sarum Rite, would be make an excellent English-Use for Orthodox parishes.

8:02 PM  
Blogger An Anglican Cleric said...

Yes, the Service Book does incorporate some very Western and Roman things--the Benediction of the Sacrament and the Roman ritual for the Eucharist being two noticable things. However, I do not think the text above differs significantly from the 1928.

I too like 1549.

AC+

8:10 PM  
Anonymous Lord Peter's Mouse said...

I am forced to agree with Death Bredon in this instance. The epiklisis is better stated in the American 1928 than in changed rite. If one wants a better example it would be found in the Scots' book of 28/29.

What is plain is that Antioch is doing an essentially political thing to attract dissatisfied Anglicans and not basing their actions upon the best Orthodox theology.

Now, Death, when do we get the Patistic Anglican back? Please!!

6:35 PM  
Anonymous Anonymous said...

The major differences in St. Tikhon's revision are to be found in the Prayer of Consecration-the parenthetical switch from "one" to "own", oddly enough, resembles the non-juror's "onely"-and the epiclesis, with it's specific transformational language and invocation of the Spirit alone. ( Even here, we may remark that these aren't completely foreign to Anglicanism. Beginning with Cranmer, Reformed Catholic divines have not flinched from speaking about a change in the consecrated elements. And, then, the epiclesis in Abp. Laud's Eucharistic rite contains the phrase "that they ( the bread and wine) may be unto us the body and blood of thy Son, our Saviour, Jesus Christ".

Other than these, it is substantially the same with the Cranmerian rite.

-Mark

6:47 PM  
Blogger Death Bredon said...

My new blog is tittled "English Christianity" hosted by Blogspot.

8:38 PM  
Blogger Timotheos Prologizes said...

(A bell rings thrice for the offering of the Host.)

Is this really accurate? An offering of the Host rather than a showing? If so, this would seem to me to be the most substantial change in the rite.

4:35 PM  
Blogger An Anglican Cleric said...

This is as it was copied from the Western Rite Orthodox Service book. Also, the "showing" of the host after the Words of Institution did not become common in the West until the late Middle Ages, and is not an essential element of the Eucharistic rite. It was something abolished by ++Cranmer at the Reformation and never replaced in any classical Prayer Book. The elimination of the "showing" at this time actually fits better with the Eucharistic theology of the East, wherein the elements are reverenced at all times during the celebration. The "showing" just after the Words of Institution is, again, a late insertion of the Middle Ages to support the doctrine of Transubstantiation. The more primitive "showing" or elevation was after the whole canon.

AC+

6:41 PM  

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