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Saints/Martyrs/Feasts/Fasts to be observed/commemmorated/celebrated: Lent, Edward, King of the West Saxons, Cyril, Bishop of Jerusalem
Edward the Martyr
From Wikipedia
Not to be confused with Edmund the Martyr.
St Edward the Martyr
King of the English
Reign 8 July 975 – 18 March 978
Predecessor Edgar
Successor Æthelred the Unready
House House of Wessex
Father Edgar
Mother Æthelflæd or Wulfthryth
Born circa 962
Died 18 March 978(978-03-18)
Corfe Castle, Dorset, England
Burial Wareham, Dorset
Edward the Martyr (Old English: Eadweard) (c. 962 – 18 March 978) was king of the English from 975 until he was murdered in 978. Edward was the eldest son of King Edgar, but not his father's acknowledged heir. On Edgar's death, the leadership of England was contested, with some supporting Edward's claim to be king and other supporting his much younger half-brother Æthelred the Unready. Edward was chosen as king and was crowned by his main clerical supporters, Archbishops Dunstan and Oswald of Worcester.
Edward's reign began inauspiciously when a comet was sighted. A famine followed. The great nobles of the kingdom, ealdormen Ælfhere and Æthelwine quarrelled and civil war almost broke out. In the so-called anti-monastic reaction the nobles took advantage of Edward's weakness to dispossess the Benedictine reformed monasteries of lands and other properties which King Edgar had granted to them. Edward's short reign was brought to an end by his murder at Corfe Castle in circumstances which are not altogether clear.
Edward's body was reburied with great ceremony at Shaftesbury Abbey early in 980. In 1001 his remains were moved to a more prominent place in the abbey, probably with the blessing of his half-brother King Æthelred. Edward was already reckoned a saint by this time. A number of lives of Edward were written in the centuries following his death in which he was portrayed as a martyr, generally seen as a victim of his stepmother Queen Dowager Ælfthryth. He is today recognized as a saint in the Eastern Orthodox Church, the Roman Catholic Church, and the Anglican Communion.
ÆthelingHis date of birth is unknown, but it is likely that he was a teenager when he succeeded his father in 975, and was the eldest of Edgar's three children.[1] All that can be said with certainty of Edward's parentage is that he was King Edgar's son, but not the son of Queen Ælfthryth. This much and no more is known from contemporary charters.[2]
For further information on Edward's mother it is necessary to rely on later sources of questionable reliability. The earliest such source is a life of Dunstan by Osbern of Canterbury, probably written in the 1080s. Osbern writes that Edward's mother was a nun at Wilton Abbey whom the king seduced.[3] When Eadmer wrote a life of Dunstan some decades later, he included an account of Edward's parentage obtained from Nicholas of Worcester. This denied that Edward was the son of a liaison between Edgar and a nun, and instead presented him the son of one Æthelflæd, daughter of Ordmær, "ealdorman of the East Anglians", whom Edgar had married in the years when he ruled Mercia, that is between 957 and Eadwig's death in 959.[4] Yet further accounts are offered by Goscelin in his life of Edgar's daughter Saint Edith of Wilton, and in the histories of John of Worcester and William of Malmesbury.[5] Summarising these various accounts Edward's mother probably was a noblewoman named Æthelflæd, surnamed Candida or Eneda—"the White" or "White Duck".[6]
A charter of 966 describes Ælfthryth, whom Edgar had married in 964, as the king's "lawful wife", and their son Edmund as legitimate son of the king. Edward is merely the king's son.[7] The contradictions regarding who Edward's mother was, and the fact that Edmund appears to have been regarded as the legitimate heir until his death in 971, suggests that Edward was probably illegitimate.[8]
[edit] Disputed successionEdmund's brother Æthelred may have inherited his position as favoured heir.[9] Edgar's intentions may have been signalled by the fact that on a charter to the New Minster at Winchester, the names of Ælfthryth and her son Æthelred appear ahead of Edward's name.[1] Edgar's actual plans for the succession can only be conjecture as he died, still a young man aged about 32, on 8 July 975, leaving two sons, neither yet an adult.[10]
Edgar had been a strong ruler who had forced monastic reforms on a probably unwilling church and nobility, aided by the leading clerics of the day, Dunstan, Archbishop of Canterbury, Oswald of Worcester, Archbishop of York, and Bishop Æthelwold of Winchester. The endowment of the reformed Benedictine monasteries with the lands required for their support had seen many lesser nobles dispossessed outright and leases and loans of land rewritten to the benefit of the monasteries. Secular clergy, many of whom will have been members of the nobility, had been expelled from the new monasteries. While Edgar lived, he strongly supported the reformers, but following his death the discontents which these changes had provoked came into the open.[11]
The leading figures had all been supporters of the reform, but they were no longer united. Relations between Archbishop Dunstan and Bishop Æthelwold may have been strained.[12] Archbishop Oswald was at odds with Ealdorman Ælfhere, Ealdorman of Mercia,[13] while Ælfhere and his kin were rivals for power with the affinity of Æthelwine, Ealdorman of East Anglia.[14] It is said that Dunstan questioned Edgar's marriage with Queen Dowager Ælfthryth and the legitimacy of their son Æthelred.[15]
These leaders were divided as to whether Edward or Æthelred should succeed Edgar. Neither law nor precedent offered much guidance. The choice between the sons of Edward the Elder had divided his kingdom, and Edgar's elder brother Eadwig had been forced to give over a large part of the kingdom to Edgar.[16] It is certain that the Queen Dowager supported the claims of Æthelred, her son, aided by Bishop Æthelwold, and that Dunstan supported Edward, aided by his fellow archbishop Oswald. It is likely that Ealdorman Ælfhere and his allies supported Æthelred and that Æthelwine and his allies supported Edward, although some historians suggest the opposite.[17]
The arguments employed by the factions are largely unknown, although later sources suggest that perceptions of legitimacy played a part, as did the relative age of the two candidates. In time, Edward was anointed by Archbishops Dunstan and Oswald at Kingston upon Thames, most likely in 975.[18] There is evidence that the settlement involved a degree of compromise. Æthelred appears to have been given lands which normally belonged to the king's sons, some of which had been granted by Edgar to Abingdon Abbey and which were now forcibly repossessed for Æthelred by the leading nobles.[19]
[edit] Edward's reignThe Anglo-Saxon Chronicle, after recording Edward's succession, reports that a comet appeared and that famine and "manifold disturbances" followed.[20] The "manifold disturbances", sometimes called the anti-monastic reaction, appear to have started soon after Edgar's death. During this time the experienced Ealdorman Oslac of Northumbria, effective ruler of much of northern England, was exiled in circumstances which are unknown.[21] Oslac was followed as ealdorman by one Thored, either Oslac's son of that name or the Thored Gunnar's son mentioned by the Chronicle in 966.[22] Edward, or rather those who were wielding power on his behalf, also appointed a number of new ealdormen to positions in Wessex. Little is known of two of these men, and it is difficult to determine which faction, if any, they belonged to. Edwin, probably ruling in Sussex, and perhaps also parts of Kent and Surrey, was buried at Abingdon, an abbey patronised by Ælfhere. Æthelmær, who oversaw Hampshire, held lands in Rutland, perhaps suggesting links to Æthelwine. The third ealdorman, Æthelweard, today best known for his Latin history, ruled in the west. Æthelweard was a descendant of King Æthelred of Wessex and probably the brother of King Eadwig's wife. He appears to have been a supporter of Edward rather than of either faction.[23]
A penny minted during Edward's reign at Stamford, Lincolnshire, one of the Five Burghs
It appears that in some places the secular clergy who had been driven from the monasteries returned, driving the regular clergy out in their turn. Bishop Æthelwold had been the main enemy of the seculars, and Archbishop Dunstan appears to have done little to aid his fellow reformer at this time.[24] More generally, the magnates took the opportunity to undo many of Edgar's grants to monasteries and to force the abbots to rewrite leases and loans to favour the local nobility. Ealdorman Ælfhere was the leader in this regard, attacking Oswald's network of monasteries across Mercia.[25] Ælfhere's rival Æthelwine, while a staunch protector of his family monastery of Ramsey Abbey, treated Ely Abbey and other monasteries harshly.[26] At some point during these disorders Ælfhere and Æthelwine appear to have come close to open warfare. This may well have been related to Ælfhere's ambitions in East Anglia and to attacks upon Ramsey Abbey. Æthelwine, supported by his kinsman Ealdorman Byrhtnoth of Essex and others unspecified, mustered an army and caused Ælfhere to back down.[27]
Very few charters survive from Edward's reign, perhaps as few as three, and the absence of a sizable body of charters such as are found in the reign of Edgar and Æthelred leave much of Edward's reign in obscurity. All of the surviving charters concern the royal heartland of Wessex, two dealing with Crediton where Edward's former tutor Sideman was bishop.[28] Whereas during Edgar's reign dies for coins were cut only at Winchester and distributed from there to other mints across the kingdom, during Edward's reign this system no longer prevailed. Dies were now cut locally at York and at Lincoln. The general impression is of a reduction or breakdown of royal authority in the midlands and north.[29] Nonetheless, the machinery of government evidently continued to function as councils and synods continued to meet during Edward's reign, at Kirtlington in Oxfordshire after Easter 977, and again at Calne in Wiltshire the following year. The meeting at Calne saw the death and injury of some councillors when the floor of the room in which they were meeting collapsed.[30]
Death
Edward the Martyr is offered a cup of mead by Ælfthryth, wife of Edgar, unaware that her attendant is about to murder him.
The version of Anglo-Saxon Chronicle which contains the most detailed account records that Edward was murdered, probably at or near the mound on which the ruins of Corfe Castle now stand, in the evening of 18 March 978, while visiting Ælfthryth and Æthelred. It adds that he was buried at Wareham "without any royal honours". The compiler of this version of the Chronicle, manuscript E, called the Peterborough Chronicle, says:
Corfe Castle from below
"No worse deed for the English race was done than this was, since they first sought out the land of Britain. Men murdered him, but God exalted him. In life he was an earthly king; after death he is now a heavenly saint. His earthly relatives would not avenge him, but his Heavenly Father has much avenged him."[31]
Other recensions of the Chronicle report even less detail, the oldest text stating only that he was killed, while versions from the 1040s say that he was martyred.[32] Of other early sources, the life of Oswald of Worcester attributed to Byrhtferth of Ramsey adds that Edward was killed by Æthelred's advisors who attacked him when he was dismounting. It agrees that he was buried without ceremony at Wareham.[33] Archbishop Wulfstan II alludes to the killing of Edward in his Sermo Lupi ad Anglos, written not later than 1016. A recent study translates his words as follows:
"And a very great betrayal of a lord it is also in the world, that a man betray his lord to death, or drive him living from the land, and both have come to pass in this land: Edward was betrayed, and then killed, and after that burned ..."[34]
Later sources, further removed from events, such as the late 11th century Passio S. Eadwardi and John of Worcester, claim that Ælfthryth organised the killing of Edward, while Henry of Huntingdon has her kill Edward herself.[35]
Ælfthryth looks on as Edward is stabbed to death: from a Victorian edition of Foxe's Book of Martyrs
Modern historians have offered a variety of interpretations of Edward's killing. Three main theories have been proposed. Firstly, that Edward was killed, as the life of Oswald claims, by nobles in Æthelred's service, either as a result of a personal quarrel, or to place their master on the throne.[36] Although it may be a trope of hagiography, the life of Oswald portrays Edward as an unstable young man who, according to Frank Stenton: "had offended many important persons by his intolerable violence of speech and behavior. Long after he had passed into veneration as a saint it was remembered that his outbursts of rage had alarmed all who knew him, and especially the members of his own household."[37]
The second case is much the same as the first, except that Ælfthryth would be in some manner implicated, either beforehand by plotting the killing, or afterwards in allowing the killers to go free and unpunished.[38] A third alternative, noting that Edward in 978 was very close to ruling on his own, proposes that Ealdorman Ælfhere was behind the killing so as to preserve his own influence and to prevent Edward taking revenge for his actions earlier in the reign.[39]
[edit] Reburial and early cultEdward's body lay at Wareham for a year before being disinterred. This was initiated by Ælfhere, perhaps as a gesture of reconciliation. According to the life of Oswald, Edward's body was found to be incorrupt when it was disinterred. The body was taken to the Shaftesbury Abbey, a nunnery with royal connections which had been endowed by King Alfred the Great and where Edward and Æthelred's grandmother Ælfgifu had spent her latter years. Edward's remains were reburied with lavish public ceremony. Later accounts, such as the Passio S. Eadwardi have more complicated accounts, including the concealment of Edward's body in a marsh, where it was revealed by miraculous events. The Passio dates the reburial to 18 February.[40]
The Great Seal of Shaftesbury Abbey, where Edward's relics lay until the English Reformation
In 1001, Edward's relics, for by now he was reckoned a saint, were translated to a more prominent place within the nunnery at Shaftesbury. The ceremonies are said to have been led by the then-Bishop of Sherborne, Wulfsige III, accompanied by a senior cleric whom the Passio calls Elsinus, sometimes identified with Ælfsige, the abbot of the New Minster, Winchester. King Æthelred, preoccupied with the threat of a Danish invasion, did not attend in person, but he issued a charter to the Shaftesbury nuns late in 1001 granting them lands at Bradford on Avon which is thought to be related. A 13th century calendar of saints gives the date of this translation as 20 June.[41]
The rise of Edward's cult has been interpreted in various ways. It is sometimes portrayed as a purely popular movement, or as the product of a political attack on King Æthelred by former supporters of Edward. Alternatively, Æthelred has been seen as one of the key forces in the promotion of Edward's cult and that of their sister Eadgifu. As well as the charter granting land to Shaftesbury at the elevation of Edward's relics in 1001, it has been suggested that Æthelred legislated the observation of Edward's feast days across England in a law code of 1008. It is, however, not quite certain that this innovation, seemingly drafted by Archbishop Wulfstan II, dates from Æthelred's reign, and it may instead have been promulgated by King Cnut. David Rollason has drawn attention to the increased importance of the cults of other murdered royal saints in this period. Among these are the cults of King Ecgberht of Kent's nephews whose lives form part of the Mildrith Legend, and those of the Mercian Saints Kenelm and Wigstan.[42]
Later cult
Orthodox icon of St Edward the MartyrDuring the sixteenth century, under King Henry VIII, the monasteries were dissolved and many holy places were demolished, but Edward's remains were hidden so as to avoid desecration.[43] In 1931, the relics were recovered by Mr. Wilson-Claridge during an archaeological excavation; their identity was confirmed by Dr. T.E.A. Stowell, an osteologist. In 1970, examinations performed on the relics suggested that the young man had died in the same manner as Edward.[44] Mr. Wilson-Claridge wanted the relics to go to the Russian Orthodox Church Outside Russia. His brother, however, wanted them to be returned to Shaftesbury abbey. For decades, the relics were kept in a bank vault in Woking, Surrey because of the unresolved dispute about which of two churches should have them.[45]
In time, the Russian Orthodox Church Outside Russia was victorious and placed the relics in a church in Brookwood Cemetery, in Woking. The St Edward Brotherhood of monks was organized there as well.[44] The church is now named St Edward the Martyr Orthodox Church, and it is under the jurisdiction of a traditionalist Greek Orthodox jurisdiction. In the Orthodox Church, St Edward is ranked as a Passion-bearer, a type of saint who accepts death out of love for Christ.[44] Edward was never officially canonized,[46] but he is regarded as a saint in the Eastern Orthodox Church, the Roman Catholic Church and the Anglican Communion.[44][47] His feast day is celebrated on 18 March, the day of his murder.
Cyril, Bishop of Jerusalem, Teacher of the Faith, 386
Cyril of Jerusalem (Greek Κύριλλος Α΄ Ἱεροσολύμων) was a distinguished theologian of the early Church (ca. 313 [1] - 386). He is venerated as a saint by the Roman Catholic Church, the Eastern Orthodox Church, and the Anglican Communion. In 1883, Cyril was declared a Doctor of the Church by Pope Leo XIII.
Saint Cyril of Jerusalem
Bishop, Confessor and Doctor of the Church
Born ca. 313
possibly near Caesarea Maritima, Israel
Died 386
Jerusalem, Israel
Venerated in Roman Catholic Church
Eastern Orthodox Church
Anglican Communion
Feast March 18
1. Family and Religious Background
It is believed that Cyril came from a family of Christian faith with both his parents being devout Christians and was immediately drawn to the Church. Most scholars believe that Cyril was born and brought up in Caesarea of Palestine but some interject that he may have been born in Jerusalem because of his early knowledge of the city's layout, but this could have been attributed to research or information he learned after moving there to become bishop. Cyril also helped a member of his family in pursuit of religious career, in 366 Cyril appointed his nephew Galesius to bishop of Caesarea. Cyril’s own religious career started around 326 when he became a deacon. He slowly rose through the ranks next becoming a presbyster by 343 and finally reaching his highest position in the church as Bishop of Jerusalem.
2. Life and character
Little is known of his life before he became a bishop but some is known; the assignment of the year "315" for his birth rests on mere conjecture and appears to be actually closer to 313. St. Cyril was ordained a deacon by Bishop St. Macarius of Jerusalem about 335, and a priest some eight years later by Bishop St. Maximus. About the end of 350, he succeeded St. Maximus in the See of Jerusalem and became its bishop. [2] Naturally inclined to peace and conciliation, St. Cyril at first took a rather moderate position, distinctly averse from Arianism, but (like not a few of his undoubtedly orthodox contemporaries) was by no means eager to accept the uncompromising term homoousios (ὁμοούσιος) (that is, that Jesus Christ and God are of the "same substance" and are equally God). Separating from his superior, Metropolitan, Acacius of Caesarea (a partisan of Arius, who taught that Jesus was a divine being created by—and therefore inferior to—God the Father), St. Cyril took the side of the Eusebians, the "right wing" of the post-Nicene conciliation party, and thus got into difficulties with his superior, which were increased by Acacius's jealousy of the importance assigned to St. Cyril's See by the Council of Nicaea. A council held under Acacius's influence in 358 deposed St. Cyril and forced him to retire to Tarsus (in present-day Turkey). At that time he was officially charged with selling church property to help the poor, although the actual motivation appears to be that St. Cyril was teaching Nicene, and not Arian, doctrine in his catechism. On the other hand, the conciliatory Council of Seleucia in the following year, at which St. Cyril was present, deposed Acacius. In 360 the process was reversed through the metropolitan's court influence, and Cyril suffered another year's exile from Jerusalem, until Emperor Julian's accession allowed him to return. The Arian Emperor Valens banished him once more in 367. St. Cyril was able to return again, at the accession of Emperor Gratian, after which he remained undisturbed until his death in 386. St. Cyril's jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present. At that council, he voted for acceptance of the term homooussios, having been finally convinced that there was no better alternative. [2]
3. Appointment to Bishop of Jerusalem
The exact date of Cyril’s appointment to Bishop of Jerusalem is not known but many believe the date to be around the early to mid part of the Fourth century. The Evidence supporting this claim comes in the form of the Catecheses by Cyril where he continually refers to himself as bishop and a letter written by Cyril to Constantius in 351 where he refers to his vision of the burning cross in the sky as his “First Fruits”. Cyril’s appointment to the Bishop of Jerusalem is also shrouded in conspiracy. Most of the rumors circle from the same source of Saint Jerome who claimed “ Cyril was an out and out Arian, was offered the see on Maximus death on the condition that he would repudiate his ordination at the hands of that Bishop” [3] .Saint Jerome was claiming not only that Cyril was an Arian but also involved directly or indirectly in the death of Maximus who he replaced as Bishop of Jerusalem. Most scholars disagree with this account because Saint Jerome often made statements more entertaining than factual. Most accounts of Cyril place him in better light like Theodoret of Cyrrhus who referred to Cyril as “an earnest champion of the apostolic decrees of Nicaea and says nothing about Arian conspiracy to make him Maximus successor” [3] . Cyril was clearly held with high regard by many members of the Church and was able to sustain his place in the History of Jerusalem, despite serious charges and punishments that included banishments for years at a time from his position and his city of Jerusalem.
4. Letter to Constantius
Cyril of Jerusalem wrote a letter to Constantius in 351 discussing different aspects of the Christian faith and more interestingly discusses his dream of a burning cross. Cyril tells Constantius about his dream that contained the image of a burning cross; Cyril believed to be a sign of victory. The reason why Cyril thought this sign meant victory has been of great debate. The reasons consist of the cross appearing in the east or because the dream took place during Constantius rein but the most widely accepted version is because the cross was brighter than the sun. Cyril believed this to signify a victory of Christianity which Constantius represented over paganism which magnetius represented and used the symbol of the sun god in battle. The image of the burning cross became a part of physical life with the commission of coins by constantius containing the image of the burning cross. In the letter Cyril also urges the emperor to be baptized in fear that he may die in battle or from disease. After this urgence Cyril also discusses Matt 24 which tells the story of the end of the world when the Antichrist is to appear on earth marking the end of mankind. Cyril tells Constantius “read and re read, for his souls good the whole context and especially Matt 24, 30” [4] . Cyril was very adamant about this part of the letter showing a real belief that the end can come at any time and the importance of everyone preparing their souls for the end, so they may be ready for judgment. Cyril also offers to perform the Emperor's baptism in Jerusalem. Many scholars believe the Letter was overly indulgent to the emperor in an effort to bring favor toward Jerusalem so that Cyril may be able to perform more charitable works and start new building projects in the City.
5. Work in Jerusalem
Cyril became well known for his charitable works in the City of Jerusalem. Cyril was known for performing some rather unorthodox or unethical actions in order to feed the poor. For example in the mid 350’s the city of Jerusalem was hit with drastic food shortages at which point church historians Sozomen and theodoret reported “Cyril secretly sold sacrament ornaments of the church and a valuable holy robe, fashioned with gold thread that the emperor Constantine had once donated for the bishop to wear when he performed the rite of Baptism” [4] . It was also believed Cyril sold ornaments and many imperial gifts all in the name of charity to keep his people from starving. Besides his charitable works as Bishop Cyril had many responsibilities in City life. These duties included the administration of justice with the Episcopal court, the negotiation of ransom for captures, Teaching and preaching to the masses, Converting non believers, offering spiritual guidance, maintaining political duties, and many other important duties. Cyril was constantly busy with work that ranged from giving mass to meeting with the people of his flock and not to mention making it a top priority to make sure people were not starving or being seduced by the call of false idles and religious skeptics. Luckily during the time Cyril was bishop of Jerusalem. Bishops were experiencing a rise in civic power. Constantius and his successor had expanded the power of Bishops placing them on the same level as civic elites. The evidence establishing the rise in a Bishops status comes in the form of Cyril being able to serve as a patron. This clearly shows a rise in Bishops status and power during this time period. . Being a bishop was a position that gained power because bishops and other key religious figures could withstand the constant change of government and political leaders allowing them to become an authority on the city and its political endeavors.
6. Theological position
Though his theology was at first somewhat indefinite in phraseology, he undoubtedly gave a thorough adhesion to the Nicene orthodoxy. Even if he did avoid the debatable term homooussios, he expressed its sense in many passages, which exclude equally Patripassianism, Sabellianism, and the formula "there was a time when the Son was not" attributed to Arius. In other points he takes the ordinary ground of the Eastern Fathers, as in the emphasis he lays on the freedom of the will, the autexousion (αὐτεξούσιον), and his imperfect realization[citation needed] of the factor so much more strongly brought out in the West: sin. To him sin is the consequence of freedom, not a natural condition. The body is not the cause, but the instrument of sin. The remedy for it is repentance, on which he insists. Like many of the Eastern Fathers, he has an essentially moralistic conception of Christianity[citation needed]. His doctrine of the Resurrection is not quite so realistic as that of other Fathers; but his conception of the Church is decidedly empirical: the existing catholic Church form is the true one, intended by Christ, the completion of the Church of the Old Testament. His doctrine on the Eucharist is noteworthy. If he sometimes seems to approach the symbolic view, at other times he comes very close to a strong realistic doctrine. The bread and wine are not mere elements, but the body and blood of Christ.
Cyril of Jerusalem is often renowned for his beliefs in the nature of Jesus and God. His writings are filled with the loving and forgiving nature of god which was somewhat uncommon during his time period. Many religious leaders focusing on the wrath of god instilling a fear in their members. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console”. Cyril truly believes in the forgiving aspect of Christianity and knows the power it holds to turn those in pain towards the light of god. Cyril himself followed Gods message of forgiveness himself many times throughout his life. Most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril’s central messages also contain the primary principle of faith. Cyril new religion wasn’t about proving their divine nature or proving the existence of God but rather instilling a faith in people. Cyril knew the power and importance of faith and tried at every opportunity to pass his faith onto others allowing them to feel the presence of the Holy Spirit and God. Through these basic teachings of the Christian Faith Cyril was able to rise as one of the most profound and admired Bishops in the churches history. The recognition goes as far as him being proclaimed a saint of the Christian Church.
7. Arianism
Much debate has lingered on the subject of Cyril’s faith. Throughout his entire career claims or Arianism continually riddle Cyril and his career. The reason Cyril was constantly surrounded with rumors of being sympathetic or downright supporting Arianism come from his appointment. When Cyril’s bishop Maximus died he was appointed by Acasius of Caesear who was himself an Arian. The appointed was due partly because Acasius respected Cyril but mostly because he felt Cyril was supportive of Arianism and he saw Cyril as an ally he could rely on for support in the future. Cyril was caught in the middle and did his best to straddle the line between being sympathetic and not actually ever showing any true support to any faith besides Christianity. Though scholars have made the issue of Cyril’s possible connection to Arianism very important it is possible the effects of being contributed with Arianism were not so profound at the time. During the time of Cyril’s position as Bishop of Jerusalem the religious temperament was one of a general religious toleration set forth by Emperor Constantius who was looking to lighten the anti Christian attitude of previous generations. So it is possible that Cyril was in fact a secret supporter of Arianism but there is no evidence to prove it. No matter what his feelings were toward Ariansim what is known for sure was that he was a devout Christian who never swayed from the teaching of Jesus and the bible. Which can be seen reflected in Cyril’s many works that stay within the realm of biblical stories and religious thought contrived from other Christian authors.
8. Catechetical lectures
His famous twenty-three catechetical lectures (Greek Κατηχήσεις), which he delivered while still a presbyter in 347 or 348, contain instructions on the principal topics of Christian faith and practise, in rather a popular than a scientific manner, full of a warm pastoral love and care for the catechumens to whom they were delivered. Each lecture is based upon a text of Scripture, and there is an abundance of Scriptural quotation throughout. After a general introduction, eighteen lectures follow for the competentes, and the remaining five are addressed to the newly baptized, in preparation for the reception of Holy Communion. These last instructional addresses are called mystagogic (μυσταγωγικαί), because they deal with the mysteries (μυστήρια) i.e. Sacraments of Baptism, Confirmation and the Eucharist. [5]
Parallel with the exposition of the Creed as it was then received in the Church of Jerusalem are vigorous polemics against pagan, Jewish, and heretical errors. They are of great importance for the light which they throw upon the method of instruction usual of that age, as well as upon the liturgical practises of the period, of which they give the fullest account extant.
St. Cyril's feast day is commemorated on March 18.
9. Catechesis XIII
In this lecture Cyril of Jerusalem discusses the Crucifixion and burial of Jesus Christ. The main themes that Cyril focuses on in these lectures are Original sin and Jesus’ sacrificing him to save us from our sins. Also The burial and resurrection that occurred three days later proving the divinity of Jesus Christ and the loving nature of the father. Cyril was very adamant about the fact that Jesus went to his death with full knowledge and willingness. Not only did he go willingly but throughout the process he maintained his faith and forgave all those who betrayed him and engaged in his execution. Cyril writes “who did not sin, neither was deceit found in his mouth, who, when he was reviled, did not revile, when he suffered did not threaten” [4] . This line by Cyril shows his belief in the selflessness of Jesus especially in this last final act of Love. The lecture also gives a sort of insight to what Jesus may have be feeling during the execution from the whippings and beatings, to the crown of thorns, to the nailing on the cross. Cyril intertwines the story with the messages Jesus told throughout his life before his execution relating to his final act. For example Cyril writes “I gave my back to those who beat me and my cheeks to blows; and my face I did not shield from the shame of spitting” [4] .This clearly reflects the teachings of Jesus to turn the other cheeks and not raising your hands against violence because violence just begets violence begets violence. The segment of the Catechesis really reflects the voice Cyril maintained in all of his writing. The writings always have the central message of the bible; Cyril doesn’t try to add his own beliefs in reference to religious interpretation and remains grounded in true biblical teachings.
10. Banishment and Trouble
Cyril of Jerusalem spent his Religious career as somewhat of a rebel he never strode from what he believed to be right and never feared the consequences of any man. The first time Cyril got in real trouble was in the mid 350s when he sold items of the church so that he could feed the starving in Jerusalem. Cyril was caught for this crime when a dancer was seen in public wearing the coat which contained gold thread a direct gift from the emperor Constantius. The person who caught Cyril was “Acacius who insisted Cyril report the sale to the synod. Cyril refused, and the synod deposed him in 357” [4] . Acacius once a great ally of Cyril began to harbor feelings of aggression towards him because Cyril never became a religious ally in the fight for Arianism. Cyril was exiled from Jerusalem until 359 when imperial authority placed him back as Bishop after Cyril was able to plead his case to Emperor Constantius referencing the multitude of people who were starving and he was able to feed with the money he made from the sale... Cyril got in trouble again when he appointed his nephew to bishop of Caesarea. This was not the first time Cyril had appointed someone close to him to a high position in the church and people began to take notice. This time the person of notice was someone substantially higher: Emperor Valens. According to historians “The Emperor Valens reacted strongly to Cyril’s meddling by exiling him to Eastern Asia Minor" [4] . Cyril did not return to Jerusalem until 366 after Emperor Valens had died. Cyril was still remembered and revered by the people of Jerusalem for his charitable works and unflinching faith in God. Cyril was clearly a man of action making him a target for punishment, but his religious prowess always seemed to help him in the end. He was always welcomed back to Jerusalem by the people with open arms because of his great sense of charity and strong connection the church.
11. References
1.Walsh, Michael, ed. Butler's Lives of the Saints. (HarperCollins Publishers: New York, 1991), pp 83.
2.^ *"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., Ph.D., New York: Catholic Book Publishing Co., 1955, p. 112
3.^ *" Yarnold, E., & Cyril, . (2000). Cyril of Jerusalem. The early church fathers. London: Routledge. , p.4
4.^ *" Cyril, . (1969). The works of Saint Cyril of Jerusalem. Washington: Catholic University of America Press. , p. 229
5.*"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, p. 101
•"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, ISBN 0-14-051312-4
•"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., Ph.D., New York: Catholic Book Publishing Co., 1955
•Omer Englebert, "Lives of the Saints" New York: Barnes & Noble Books, 1994, ISBN 1-56619-516-0
•Yarnold, E., & Cyril, . (2000). Cyril of Jerusalem. The early church fathers. London: Routledge.
•Cyril, . (1969). The works of Saint Cyril of Jerusalem. Washington: Catholic University of America Press
•Drijvers, J. W. (2004). Cyril of Jerusalem: Bishop and city. Supplements to Vigiliae Christianae, v. 72. Leiden: Brill.
•Lane, A. N. S., & Lane, A. N. S. (2006). A concise history of Christian thought. Grand Rapids, Mich: Baker Academic.
•In Telfer, W., Cyril, ., & Nemesius, . (1955). Cyril of Jerusalem and Nemesius of Emesa. The Library of Christian classics, v. 4. Philadelphia: Westminster Press.
•Van, N. P. (January 1, 2007). The Career Of Cyril Of Jerusalem (C.348-87): A Reassessment. The Journal of Theological Studies, 58, 1, 134-146.
•Di Berardino, Angelo. 1992. Encyclopedia of the early church. New York: Oxford University Press.
•In Cross, F. L., & In Livingstone, E. A. (1974). The Oxford dictionary of the Christian Church. London: Oxford University Press.
•Letter to Constantius by Cyril of Jerusalem
12. External links
•The Life, Writings and Doctrine of St. Cyril of Jerusalem, Bishop and Doctor of the Church
•Catholic Encyclopedia: St. Cyril of Jerusalem
•EWTN Library: St. Cyril, Confessor, Archbishop of Jerusalem
•Tradition In Action - Saint of the Day: St. Cyril of Jerusalem - March 18
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Book of Common Prayer Daily Office Lectionary
March 18
1 Lent
Ps. 95, 40, 54; Ps. 51; Deut. 10:12-22; Heb. 4:11-16; John 3:22-36
Psalm 95
Let Us Sing Songs of Praise
95:1 Oh come, let us sing to the Lord;
let us make a joyful noise to the rock of our salvation!
2 Let us come into his presence with thanksgiving;
let us make a joyful noise to him with songs of praise!
3 For the Lord is a great God,
and a great King above all gods.
4 In his hand are the depths of the earth;
the heights of the mountains are his also.
5 The sea is his, for he made it,
and his hands formed the dry land.
6 Oh come, let us worship and bow down;
let us kneel before the Lord, our Maker!
7 For he is our God,
and we are the people of his pasture,
and the sheep of his hand.
Today, if you hear his voice,
8 do not harden your hearts, as at Meribah,
as on the day at Massah in the wilderness,
9 when your fathers put me to the test
and put me to the proof, though they had seen my work.
10 For forty years I loathed that generation
and said, “They are a people who go astray in their heart,
and they have not known my ways.”
11 Therefore I swore in my wrath,
“They shall not enter my rest.”
Psalm 40
My Help and My Deliverer
To the choirmaster. A Psalm of David.
40:1 I waited patiently for the Lord;
he inclined to me and heard my cry.
2 He drew me up from the pit of destruction,
out of the miry bog,
and set my feet upon a rock,
making my steps secure.
3 He put a new song in my mouth,
a song of praise to our God.
Many will see and fear,
and put their trust in the Lord.
4 Blessed is the man who makes
the Lord his trust,
who does not turn to the proud,
to those who go astray after a lie!
5 You have multiplied, O Lord my God,
your wondrous deeds and your thoughts toward us;
none can compare with you!
I will proclaim and tell of them,
yet they are more than can be told.
6 In sacrifice and offering you have not delighted,
but you have given me an open ear. [1]
Burnt offering and sin offering
you have not required.
7 Then I said, “Behold, I have come;
in the scroll of the book it is written of me:
8 I delight to do your will, O my God;
your law is within my heart.”
9 I have told the glad news of deliverance [2]
in the great congregation;
behold, I have not restrained my lips,
as you know, O Lord.
10 I have not hidden your deliverance within my heart;
I have spoken of your faithfulness and your salvation;
I have not concealed your steadfast love and your faithfulness
from the great congregation.
11 As for you, O Lord, you will not restrain
your mercy from me;
your steadfast love and your faithfulness will
ever preserve me!
12 For evils have encompassed me
beyond number;
my iniquities have overtaken me,
and I cannot see;
they are more than the hairs of my head;
my heart fails me.
13 Be pleased, O Lord, to deliver me!
O Lord, make haste to help me!
14 Let those be put to shame and disappointed altogether
who seek to snatch away my life;
let those be turned back and brought to dishonor
who delight in my hurt!
15 Let those be appalled because of their shame
who say to me, “Aha, Aha!”
16 But may all who seek you
rejoice and be glad in you;
may those who love your salvation
say continually, “Great is the Lord!”
17 As for me, I am poor and needy,
but the Lord takes thought for me.
You are my help and my deliverer;
do not delay, O my God!
Psalm 54
The Lord Upholds My Life
To the choirmaster: with stringed instruments. A Maskil [3] of David, when the Ziphites went and told Saul, “Is not David hiding among us?”
54:1 O God, save me by your name,
and vindicate me by your might.
2 O God, hear my prayer;
give ear to the words of my mouth.
3 For strangers [4] have risen against me;
ruthless men seek my life;
they do not set God before themselves. Selah
4 Behold, God is my helper;
the Lord is the upholder of my life.
5 He will return the evil to my enemies;
in your faithfulness put an end to them.
6 With a freewill offering I will sacrifice to you;
I will give thanks to your name, O Lord, for it is good.
7 For he has delivered me from every trouble,
and my eye has looked in triumph on my enemies.
Psalm 51
Create in Me a Clean Heart, O God
To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone in to Bathsheba.
51:1 Have mercy on me, [5] O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5 Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6 Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right [6] spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13 Then I will teach transgressors your ways,
and sinners will return to you.
14 Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15 O Lord, open my lips,
and my mouth will declare your praise.
16 For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17 The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19 then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.
Deuteronomy 10:12-22
Circumcise Your Heart
12 “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, 13 and to keep the commandments and statutes of the Lord, which I am commanding you today for your good? 14 Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it. 15 Yet the Lord set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. 16 Circumcise therefore the foreskin of your heart, and be no longer stubborn. 17 For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. 18 He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. 19 Love the sojourner, therefore, for you were sojourners in the land of Egypt. 20 You shall fear the Lord your God. You shall serve him and hold fast to him, and by his name you shall swear. 21 He is your praise. He is your God, who has done for you these great and terrifying things that your eyes have seen. 22 Your fathers went down to Egypt seventy persons, and now the Lord your God has made you as numerous as the stars of heaven.
Hebrews 4:11-16
11 Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. 12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
Jesus the Great High Priest
14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
John 3:22-36
John the Baptist Exalts Christ
22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison).
25 Now a discussion arose between some of John's disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.” [7]
31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.
Footnotes
[1] 40:6 Hebrew ears you have dug for me
[2] 40:9 Hebrew righteousness; also verse 10
[3] 54:1 Probably a musical or liturgical term
[4] 54:3 Some Hebrew manuscripts and Targum insolent men (compare Psalm 86:14)
[5] 51:1 Or Be gracious to me
[6] 51:10 Or steadfast
[7] 3:30 Some interpreters hold that the quotation continues through verse 36
This reading plan is adapted from the Daily Office Lectionary found in The Book of Common Prayer.
The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Quotation information. Purchase an ESV. Comments? webmaster@gnpcb.org. Audio problems? Update Flash or try MP3s. Audio read by David Cochran Heath. Copyright© Crossway Bibles.
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Morning Prayer from
The Book of Common Prayer
Friday, 18 March 2011
Edward, King of the West Saxons, 978
Ember Day
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
¶ Introduction
The minister may use a seasonal sentence before using one or more of the penitential sentences.
The minister introduces the service
Dearly beloved [brethren],
the Scripture moveth us in sundry places to acknowledge
and confess our manifold sins and wickedness;
[and that we should not dissemble nor cloak them before
the face of almighty God our heavenly Father;
but confess them with an humble, lowly, penitent and
obedient heart;
to the end that we may obtain forgiveness of the same
by his infinite goodness and mercy.
And although we ought at all times humbly to acknowledge
our sins before God;
yet ought we most chiefly so to do,
when we assemble and meet together
to render thanks for the great benefits that we have
received at his hands,
to set forth his most worthy praise,
to hear his most holy word,
and to ask those things which are requisite and necessary,
as well for the body as the soul.]
Wherefore I pray and beseech you,
as many as are here present,
to accompany me with a pure heart, and humble voice,
unto the throne of the heavenly grace, saying [after me]:
(or)
Beloved, we are come together in the presence of almighty God and of the whole company of heaven to offer unto him through our Lord Jesus Christ our worship and praise and thanksgiving; to make confession of our sins; to pray, as well for others as for ourselves, that we may know more truly the greatness of God's love and shew forth in our lives the fruits of his grace; and to ask on behalf of all men such things as their well-being doth require.
Wherefore let us kneel in silence, and remember God's presence with us now.
All Almighty and most merciful Father,
we have erred, and strayed from thy ways like lost sheep.
We have followed too much the devices and desires
of our own hearts.
We have offended against thy holy laws.
We have left undone those things
which we ought to have done;
and we have done those things
which we ought not to have done;
and there is no health in us.
But thou, O Lord, have mercy upon us, miserable offenders.
Spare thou them, O God, which confess their faults.
Restore thou them that are penitent;
according to thy promises declared unto mankind
in Christ Jesu our Lord.
And grant, O most merciful Father, for his sake,
that we may hereafter live a godly, righteous, and sober life,
to the glory of thy holy name.
Amen.
A priest says
Almighty God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner,
but rather that he may turn from his wickedness and live;
and hath given power, and commandment, to his ministers
to declare and pronounce to his people, being penitent,
the absolution and remission of their sins:
he pardoneth and absolveth all them that truly repent
and unfeignedly believe his holy gospel.
Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit,
that those things may please him which we do at this present;
and that the rest of our life hereafter may be pure and holy;
so that at the last we may come to his eternal joy;
through Jesus Christ our Lord.
All Amen.
or other ministers may say
Grant, we beseech thee, merciful Lord,
to thy faithful people pardon and peace,
that they may be cleansed from all their sins,
and serve thee with a quiet mind;
through Jesus Christ our Lord.
All Amen.
All 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.
¶ Morning Prayer
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
These responses are used
O Lord, open thou our lips
All and our mouth shall shew forth thy praise.
O God, make speed to save us.
All O Lord, make haste to help us.
Glory be to the Father, and to the Son,
and to the Holy Ghost;
All as it was in the beginning, is now, and ever shall be,
world without end. Amen.
Praise ye the Lord.
All The Lord's name be praised.
Venite, exultemus Domino
1 O come, let us sing unto the Lord :
let us heartily rejoice in the strength of our salvation.
2 Let us come before his presence with thanksgiving :
and shew ourselves glad in him with psalms.
3 For the Lord is a great God :
and a great King above all gods.
4 In his hand are all the corners of the earth :
and the strength of the hills is his also.
5 The sea is his, and he made it :
and his hands prepared the dry land.
6 O come, let us worship, and fall down :
and kneel before the Lord our Maker.
7 For he is the Lord our God :
and we are the people of his pasture, and the sheep of his hand.
[8 Today if ye will hear his voice, harden not your hearts :
as in the provocation,
and as in the day of temptation in the wilderness;
9 When your fathers tempted me :
proved me, and saw my works.
10 Forty years long was I grieved with this generation, and said :
It is a people that do err in their hearts,
for they have not known my ways.
11 Unto whom I sware in my wrath :
that they should not enter into my rest.]
Psalm 95
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Psalmody
Psalm 90
1 Lord, thou hast been our refuge :
from one generation to another.
2 Before the mountains were brought forth, or ever the earth and the world were made :
thou art God from everlasting, and world without end.
3 Thou turnest man to destruction :
again thou sayest, Come again, ye children of men.
4 For a thousand years in thy sight are but as yesterday :
seeing that is past as a watch in the night.
5 As soon as thou scatterest them they are even as a sleep :
and fade away suddenly like the grass.
6 In the morning it is green, and groweth up :
but in the evening it is cut down, dried up, and withered.
7 For we consume away in thy displeasure :
and are afraid at thy wrathful indignation.
8 Thou hast set our misdeeds before thee :
and our secret sins in the light of thy countenance.
9 For when thou art angry all our days are gone :
we bring our years to an end, as it were a tale that is told.
10 The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years :
yet is their strength then but labour and sorrow; so soon passeth it away, and we are gone.
11 But who regardeth the power of thy wrath :
for even thereafter as a man feareth, so is thy displeasure.
12 So teach us to number our days :
that we may apply our hearts unto wisdom.
13 Turn thee again, O Lord, at the last :
and be gracious unto thy servants.
14 O satisfy us with thy mercy, and that soon :
so shall we rejoice and be glad all the days of our life.
15 Comfort us again now after the time that thou hast plagued us :
and for the years wherein we have suffered adversity.
16 Shew thy servants thy work :
and their children thy glory.
17 And the glorious Majesty of the Lord our God be upon us :
prosper thou the work of our hands upon us, O prosper thou our handy-work.
Psalm 91
1 Whoso dwelleth under the defence of the most High :
shall abide under the shadow of the Almighty.
2 I will say unto the Lord, Thou art my hope, and my strong hold :
my God, in him will I trust.
3 For he shall deliver thee from the snare of the hunter :
and from the noisome pestilence.
4 He shall defend thee under his wings, and thou shalt be safe under his feathers :
his faithfulness and truth shall be thy shield and buckler.
5 Thou shalt not be afraid for any terror by night :
nor for the arrow that flieth by day;
6 For the pestilence that walketh in darkness :
nor for the sickness that destroyeth in the noon-day.
7 A thousand shall fall beside thee, and ten thousand at thy right hand :
but it shall not come nigh thee.
8 Yea, with thine eyes shalt thou behold :
and see the reward of the ungodly.
9 For thou, Lord, art my hope :
thou hast set thine house of defence very high.
10 There shall no evil happen unto thee :
neither shall any plague come nigh thy dwelling.
11 For he shall give his angels charge over thee :
to keep thee in all thy ways.
12 They shall bear thee in their hands :
that thou hurt not thy foot against a stone.
13 Thou shalt go upon the lion and adder :
the young lion and the dragon shalt thou tread under thy feet.
14 Because he hath set his love upon me, therefore will I deliver him :
I will set him up, because he hath known my Name.
15 He shall call upon me, and I will hear him :
yea, I am with him in trouble; I will deliver him, and bring him to honour.
16 With long life will I satisfy him :
and shew him my salvation.
Psalm 92
1 It is a good thing to give thanks unto the Lord :
and to sing praises unto thy Name, O most Highest;
2 To tell of thy loving-kindness early in the morning :
and of thy truth in the night-season;
3 Upon an instrument of ten strings, and upon the lute :
upon a loud instrument, and upon the harp.
4 For thou, Lord, hast made me glad through thy works :
and I will rejoice in giving praise for the operations of thy hands.
5 O Lord, how glorious are thy works :
thy thoughts are very deep.
6 An unwise man doth not well consider this :
and a fool doth not understand it.
7 When the ungodly are green as the grass, and when all the workers of wickedness do flourish :
then shall they be destroyed for ever; but thou, Lord, art the most Highest for evermore.
8 For lo, thine enemies, O Lord, lo, thine enemies shall perish :
and all the workers of wickedness shall be destroyed.
9 But mine horn shall be exalted like the horn of an unicorn :
for I am anointed with fresh oil.
10 Mine eye also shall see his lust of mine enemies :
and mine ear shall hear his desire of the wicked that arise up against me.
11 The righteous shall flourish like a palm-tree :
and shall spread abroad like a cedar in Libanus.
12 Such as are planted in the house of the Lord :
shall flourish in the courts of the house of our God.
13 They also shall bring forth more fruit in their age :
and shall be fat and well-liking.
14 That they may shew how true the Lord my strength is :
and that there is no unrighteousness in him.
At the end of each psalm these words are said or sung
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Old Testament Reading
First Reading: Jeremiah 6.22-end
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.
They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.
We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail.
Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side.
O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
Reprobate silver shall men call them, because the Lord hath rejected them.
Te Deum Laudamus
Either the Te Deum Laudamus (as follows) or Benedicite, omnia opera is said or sung.
We praise thee, O God; we acknowledge thee to be the Lord.
All the earth doth worship thee, the Father everlasting.
To thee all angels cry aloud, the heavens and all the powers therein.
To thee cherubin and seraphin continually do cry,
Holy, Holy, Holy, Lord God of Sabaoth;
Heaven and earth are full of the majesty of thy glory.
The glorious company of the apostles praise thee.
The goodly fellowship of the prophets praise thee.
The noble army of martyrs praise thee.
The holy Church throughout all the world doth acknowledge thee:
the Father of an infinite majesty;
thine honourable, true and only Son;
also the Holy Ghost the Comforter.
Thou art the King of glory, O Christ.
Thou art the everlasting Son of the Father.
When thou tookest upon thee to deliver man,
thou didst not abhor the Virgin's womb.
When thou hadst overcome the sharpness of death,
thou didst open the kingdom of heaven to all believers.
Thou sittest at the right hand of God, in the glory of the Father.
We believe that thou shalt come to be our judge.
We therefore pray thee, help thy servants,
whom thou hast redeemed with thy precious blood.
Make them to be numbered with thy saints in glory everlasting.
O Lord, save thy people and bless thine heritage.
Govern them and lift them up for ever.
Day by day we magnify thee;
and we worship thy name, ever world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us, have mercy upon us.
O Lord, let thy mercy lighten upon us, as our trust is in thee.
O Lord, in thee have I trusted; let me never be confounded.
New Testament Reading
Second Reading: John 6.16-27
And when even was now come, his disciples went down unto the sea,
And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
And the sea arose by reason of a great wind that blew.
So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.
But he saith unto them, It is I; be not afraid.
Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;
(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)
When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
Benedictus
Either The Benedictus (as follows) or Jubilate Deo (Psalm 100) is said or sung.
1 Blessed be the Lord God of Israel :
for he hath visited, and redeemed his people;
2 And hath raised up a mighty salvation for us :
in the house of his servant David;
3 As he spake by the mouth of his holy Prophets :
which have been since the world began;
4 That we should be saved from our enemies :
and from the hands of all that hate us;
5 To perform the mercy promised to our forefathers :
and to remember his holy covenant;
6 To perform the oath which he sware to our forefather Abraham :
that he would give us,
7 That we being delivered out of the hands of our enemies :
might serve him without fear,
8 In holiness and righteousness before him :
all the days of our life.
9 And thou, child, shalt be called the Prophet of the Highest :
for thou shalt go before the face of the Lord to prepare his ways;
10 To give knowledge of salvation unto his people :
for the remission of their sins;
11 Through the tender mercy of our God :
whereby the dayspring from on high hath visited us;
12 To give light to them that sit in darkness,
and in the shadow of death :
and to guide our feet into the way of peace.
Luke 1.68-79
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
The Apostles' Creed
All I believe in God the Father almighty,
maker of heaven and earth:
and in Jesus Christ his only Son our Lord,
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell;
the third day he rose again from the dead;
he ascended into heaven,
and sitteth on the right hand of God the Father almighty;
from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost;
the holy catholic Church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body,
and the life everlasting.
Amen.
Prayers
The Lord be with you.
All And with thy spirit.
Let us pray.
Lord, have mercy upon us.
All Christ, have mercy upon us.
Lord, have mercy upon us.
All 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. Amen.
O Lord, shew thy mercy upon us.
All And grant us thy salvation.
O Lord, save the Queen.
All And mercifully hear us when we call upon thee.
Endue thy ministers with righteousness.
All And make thy chosen people joyful.
O Lord, save thy people.
All And bless thine inheritance.
Give peace in our time, O Lord.
All Because there is none other that fighteth for us,
but only thou, O God.
O God, make clean our hearts within us.
All And take not thy Holy Spirit from us.
Three Collects are said.
The Collect of the Day
O Lord, who for our sake didst fast forty days and forty nights; Give us grace to use such abstinence, that, our flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness, and true holiness, to thy honour and glory, who livest and reignest with the Father and the Holy Ghost, one God, world without end.
All Amen.
The Collect for Peace
O God, who art the author of peace and lover of concord,
in knowledge of whom standeth our eternal life,
whose service is perfect freedom;
defend us thy humble servants in all assaults of our enemies;
that we, surely trusting in thy defence,
may not fear the power of any adversaries;
through the might of Jesus Christ our Lord.
All Amen.
The Collect for Grace
O Lord, our heavenly Father,
almighty and everlasting God,
who hast safely brought us to the beginning of this day;
defend us in the same with thy mighty power;
and grant that this day we fall into no sin,
neither run into any kind of danger,
but that all our doings may be ordered by thy governance,
to do always that is righteous in thy sight;
through Jesus Christ our Lord.
All Amen.
The order for the end of the service may include:
¶ hymns or anthems
¶ a sermon
¶ further prayers (which may include prayers from here)
This prayer may be used to conclude the service
The grace of our Lord Jesus Christ,
and the love of God,
and the fellowship of the Holy Ghost,
be with us all evermore.
All Amen.
© The Archbishops' Council of the Church of England, 2000-2004
All of the official Common Worship publications are being published by Church House Publishing.
**************************************************************
Evening Prayer from
The Book of Common Prayer
Friday, 18 March 2011
Edward, King of the West Saxons, 978
Ember Day
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
¶ Introduction
The minister may use a seasonal sentence before using one or more of the penitential sentences.
The minister introduces the service
Dearly beloved [brethren],
the Scripture moveth us in sundry places to acknowledge
and confess our manifold sins and wickedness;
[and that we should not dissemble nor cloak them before
the face of almighty God our heavenly Father;
but confess them with an humble, lowly, penitent and
obedient heart;
to the end that we may obtain forgiveness of the same
by his infinite goodness and mercy.
And although we ought at all times humbly to acknowledge
our sins before God;
yet ought we most chiefly so to do,
when we assemble and meet together
to render thanks for the great benefits that we have
received at his hands,
to set forth his most worthy praise,
to hear his most holy word,
and to ask those things which are requisite and necessary,
as well for the body as the soul.]
Wherefore I pray and beseech you,
as many as are here present,
to accompany me with a pure heart, and humble voice,
unto the throne of the heavenly grace, saying [after me]:
(or)
Beloved, we are come together in the presence of almighty God and of the whole company of heaven to offer unto him through our Lord Jesus Christ our worship and praise and thanksgiving; to make confession of our sins; to pray, as well for others as for ourselves, that we may know more truly the greatness of God's love and shew forth in our lives the fruits of his grace; and to ask on behalf of all men such things as their well-being doth require.
Wherefore let us kneel in silence, and remember God's presence with us now.
All Almighty and most merciful Father,
we have erred, and strayed from thy ways like lost sheep.
We have followed too much the devices and desires
of our own hearts.
We have offended against thy holy laws.
We have left undone those things
which we ought to have done;
and we have done those things
which we ought not to have done;
and there is no health in us.
But thou, O Lord, have mercy upon us, miserable offenders.
Spare thou them, O God, which confess their faults.
Restore thou them that are penitent;
according to thy promises declared unto mankind
in Christ Jesu our Lord.
And grant, O most merciful Father, for his sake,
that we may hereafter live a godly, righteous, and sober life,
to the glory of thy holy name.
Amen.
A priest says
Almighty God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner,
but rather that he may turn from his wickedness and live;
and hath given power, and commandment, to his ministers
to declare and pronounce to his people, being penitent,
the absolution and remission of their sins:
he pardoneth and absolveth all them that truly repent
and unfeignedly believe his holy gospel.
Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit,
that those things may please him which we do at this present;
and that the rest of our life hereafter may be pure and holy;
so that at the last we may come to his eternal joy;
through Jesus Christ our Lord.
All Amen.
or other ministers may say
Grant, we beseech thee, merciful Lord,
to thy faithful people pardon and peace,
that they may be cleansed from all their sins,
and serve thee with a quiet mind;
through Jesus Christ our Lord.
All Amen.
All 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.
¶ Evening Prayer
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
These responses are used
O Lord, open thou our lips
All and our mouth shall shew forth thy praise.
O God, make speed to save us.
All O Lord, make haste to help us.
Glory be to the Father, and to the Son,
and to the Holy Ghost;
All as it was in the beginning, is now, and ever shall be,
world without end. Amen.
Praise ye the Lord.
All The Lord's name be praised.
Psalmody
Psalm 93
1 The Lord is King, and hath put on glorious apparel :
the Lord hath put on his apparel, and girded himself with strength.
2 He hath made the round world so sure :
that it cannot be moved.
3 Ever since the world began hath thy seat been prepared :
thou art from everlasting.
4 The floods are risen, O Lord, the floods have lift up their voice :
the floods lift up their waves.
5 The waves of the sea are mighty, and rage horribly :
but yet the Lord, who dwelleth on high, is mightier.
6 Thy testimonies, O Lord, are very sure :
holiness becometh thine house for ever.
Psalm 94
1 O Lord God, to whom vengeance belongeth :
thou God, to whom vengeance belongeth, shew thyself.
2 Arise, thou Judge of the world :
and reward the proud after their deserving.
3 Lord, how long shall the ungodly :
how long shall the ungodly triumph?
4 How long shall all wicked doers speak so disdainfully :
and make such proud boasting?
5 They smite down thy people, O Lord :
and trouble thine heritage.
6 They murder the widow, and the stranger :
and put the fatherless to death.
7 And yet they say, Tush, the Lord shall not see :
neither shall the God of Jacob regard it.
8 Take heed, ye unwise among the people :
O ye fools, when will ye understand?
9 He that planted the ear, shall he not hear :
or he that made the eye, shall he not see?
10 Or he that nurtureth the heathen :
it is he that teacheth man knowledge, shall not he punish?
11 The Lord knoweth the thoughts of man :
that they are but vain.
12 Blessed is the man whom thou chastenest, O Lord :
and teachest him in thy law;
13 That thou mayest give him patience in time of adversity :
until the pit be digged up for the ungodly.
14 For the Lord will not fail his people :
neither will he forsake his inheritance;
15 Until righteousness turn again unto judgement :
all such as are true in heart shall follow it.
16 Who will rise up with me against the wicked :
or who will take my part against the evil-doers?
17 If the Lord had not helped me :
it had not failed but my soul had been put to silence.
18 But when I said, My foot hath slipt :
thy mercy, O Lord, held me up.
19 In the multitude of the sorrows that I had in my heart :
thy comforts have refreshed my soul.
20 Wilt thou have any thing to do with the stool of wickedness :
which imagineth mischief as a law?
21 They gather them together against the soul of the righteous :
and condemn the innocent blood.
22 But the Lord is my refuge :
and my God is the strength of my confidence.
23 He shall recompense them their wickedness, and destroy them in their own malice :
yea, the Lord our God shall destroy them.
At the end of each psalm these words are said or sung
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Old Testament Reading
First Reading: Genesis 42.29-end
And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,
The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.
And we said unto him, We are true men; we are no spies:
We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.
And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:
And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land.
And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.
And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.
And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.
And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.
Magnificat
Either the Magnificat (as follows) or Cantate Domino (Psalm 98) is said or sung.
1 My soul doth magnify the Lord :
and my spirit hath rejoiced in God my Saviour.
2 For he hath regarded :
the lowliness of his handmaiden.
3 For behold, from henceforth :
all generations shall call me blessed.
4 For he that is mighty hath magnified me :
and holy is his Name.
5 And his mercy is on them that fear him :
throughout all generations.
6 He hath shewed strength with his arm :
he hath scattered the proud in the imagination of their hearts.
7 He hath put down the mighty from their seat :
and hath exalted the humble and meek.
8 He hath filled the hungry with good things :
and the rich he hath sent empty away.
9 He remembering his mercy hath holpen his servant Israel :
as he promised to our forefathers, Abraham and his seed for ever.
Luke 1.46-55
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
New Testament Reading
Second Reading: Galatians 5.16-end
This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
But if ye be led of the Spirit, ye are not under the law.
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Meekness, temperance: against such there is no law.
And they that are Christ’s have crucified the flesh with the affections and lusts.
If we live in the Spirit, let us also walk in the Spirit.
Let us not be desirous of vain glory, provoking one another, envying one another.
Nunc dimittis
Either the Nunc dimittis (as follows) or Deus misereatur (Psalm 67) is said or sung.
1 Lord, now lettest thou thy servant depart in peace :
according to thy word.
2 For mine eyes have seen :
thy salvation;
3 Which thou hast prepared :
before the face of all people;
4 To be a light to lighten the Gentiles :
and to be the glory of thy people Israel.
Luke 2.29-32
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
The Apostles' Creed
All I believe in God the Father almighty,
maker of heaven and earth:
and in Jesus Christ his only Son our Lord,
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell;
the third day he rose again from the dead;
he ascended into heaven,
and sitteth on the right hand of God the Father almighty;
from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost;
the holy catholic Church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body,
and the life everlasting.
Amen.
Prayers
The Lord be with you.
All And with thy spirit.
Let us pray.
Lord, have mercy upon us.
All Christ, have mercy upon us.
Lord, have mercy upon us.
All 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. Amen.
O Lord, shew thy mercy upon us.
All And grant us thy salvation.
O Lord, save the Queen.
All And mercifully hear us when we call upon thee.
Endue thy ministers with righteousness.
All And make thy chosen people joyful.
O Lord, save thy people.
All And bless thine inheritance.
Give peace in our time, O Lord.
All Because there is none other that fighteth for us,
but only thou, O God.
O God, make clean our hearts within us.
All And take not thy Holy Spirit from us.
Three Collects are said.
The Collect of the Day
O Lord, who for our sake didst fast forty days and forty nights; Give us grace to use such abstinence, that, our flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness, and true holiness, to thy honour and glory, who livest and reignest with the Father and the Holy Ghost, one God, world without end.
All Amen.
The Collect for Peace
O God, from whom all holy desires, all good counsels,
and all just works do proceed;
give unto thy servants that peace which the world cannot give;
that both, our hearts may be set to obey thy commandments,
and also that, by thee,
we being defended from the fear of our enemies
may pass our time in rest and quietness;
through the merits of Jesus Christ our Saviour.
All Amen.
The Collect for Aid against all Perils
Lighten our darkness, we beseech thee, O Lord;
and by thy great mercy defend us
from all perils and dangers of this night;
for the love of thy only Son, our Saviour, Jesus Christ.
All Amen.
The order for the end of the service may include:
¶ hymns or anthems
¶ a sermon
¶ further prayers (which may include prayers from here)
This prayer may be used to conclude the service
The grace of our Lord Jesus Christ,
and the love of God,
and the fellowship of the Holy Ghost,
be with us all evermore.
All Amen.
© The Archbishops' Council of the Church of England, 2000-2004
All of the official Common Worship publications are being published by Church House Publishing.
**************************************************************
An Order for Night Prayer
(Compline) in Traditional Language
Friday, 18 March 2011
Edward, King of the West Saxons, 978
Ember Day
Note
The ancient office of Compline derives its name from a Latin word meaning 'completion' (completorium). It is above all a service of quietness and reflection before rest at the end of the day. It is most effective when the ending is indeed an ending, without additions, conversation or noise. If there is an address, or business to be done, it should come first. If the service is in church, those present depart in silence; if at home, they go quietly to bed.
For further Notes, see here.
Preparation
The Lord almighty grant us a quiet night and a perfect end.
All Amen.
[Brethren,] be sober, be vigilant; because your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour:
whom resist, steadfast in the faith.
1 Peter 5.8,9
But thou, O Lord, have mercy upon us.
All Thanks be to God.
Our help is in the name of the Lord
All who hath made heaven and earth.
A period of silence for reflection on the past day may follow.
The following or other suitable words of penitence may be used
All We confess to God almighty,
the Father, the Son and the Holy Ghost,
that we have sinned in thought, word and deed,
through our own grievous fault.
Wherefore we pray God to have mercy upon us.
Almighty God, have mercy upon us,
forgive us all our sins and deliver us from all evil,
confirm and strengthen us in all goodness,
and bring us to life everlasting;
through Jesus Christ our Lord.
Amen.
A priest may say
May the almighty and merciful Lord
grant unto you pardon and remission of all your sins,
time for amendment of life,
and the grace and comfort of the Holy Spirit.
All Amen.
O God, make speed to save us.
All O Lord, make haste to help us.
Glory be to the Father, and to the Son,
and to the Holy Ghost;
All as it was in the beginning, is now, and ever shall be,
world without end. Amen.
Praise ye the Lord.
All The Lord's name be praised.
The following or another suitable hymn may be sung
Before the ending of the day,
Creator of the world we pray,
That with thy wonted favour thou
Wouldst be our guard and keeper now.
From all ill dreams defend our eyes,
From nightly fears and fantasies;
Tread underfoot our ghostly foe,
That no pollution we may know.
O Father, that we ask be done,
Through Jesus Christ, thine only Son;
Who, with the Holy Ghost and thee,
Doth live and reign eternally.
The Word of God
Psalmody
One or more of the following psalms may be used
Psalm 4
1 Hear me when I call, O God of my righteousness :
thou hast set me at liberty when I was in trouble;
have mercy upon me, and hearken unto my prayer.
2 O ye sons of men, how long will ye blaspheme mine honour :
and have such pleasure in vanity, and seek after leasing?
3 Know this also, that the Lord hath chosen to himself
the man that is godly :
when I call upon the Lord, he will hear me.
4 Stand in awe, and sin not :
commune with your own heart, and in your chamber, and be still.
5 Offer the sacrifice of righteousness :
and put your trust in the Lord.
6 There be many that say :
Who will shew us any good?
7 Lord, lift thou up :
the light of thy countenance upon us.
8 Thou hast put gladness in my heart :
since the time that their corn, and wine, and oil increased.
9 I will lay me down in peace, and take my rest :
for it is thou, Lord, only, that makest me dwell in safety.
Psalm 31.1-6
1 In thee, O Lord, have I put my trust :
let me never be put to confusion, deliver me in thy righteousness.
2 Bow down thine ear to me :
make haste to deliver me.
3 And be thou my strong rock, and house of defence :
that thou mayest save me.
4 For thou art my strong rock, and my castle :
be thou also my guide, and lead me for thy name's sake.
5 Draw me out of the net, that they have laid privily for me :
for thou art my strength.
6 Into thy hands I commend my spirit :
for thou hast redeemed me, O Lord, thou God of truth.
Psalm 91
1 Whoso dwelleth under the defence of the Most High :
shall abide under the shadow of the Almighty.
2 I will say unto the Lord, Thou art my hope, and my stronghold :
my God, in him will I trust.
3 For he shall deliver thee from the snare of the hunter :
and from the noisome pestilence.
4 He shall defend thee under his wings,
and thou shalt be safe under his feathers :
his faithfulness and truth shall be thy shield and buckler.
5 Thou shalt not be afraid for any terror by night :
nor for the arrow that flieth by day;
6 For the pestilence that walketh in darkness :
nor for the sickness that destroyeth in the noonday.
7 A thousand shall fall beside thee, and ten thousand at thy right hand :
but it shall not come nigh thee.
8 Yea, with thine eyes shalt thou behold :
and see the reward of the ungodly.
9 For thou, Lord, art my hope :
thou hast set thine house of defence very high.
10 There shall no evil happen unto thee :
neither shall any plague come nigh thy dwelling.
11 For he shall give his angels charge over thee :
to keep thee in all thy ways.
12 They shall bear thee in their hands :
that thou hurt not thy foot against a stone.
13 Thou shalt go upon the lion and adder :
the young lion and the dragon shalt thou tread under thy feet.
14 Because he hath set his love upon me, therefore will I deliver him :
I will set him up, because he hath known my name.
15 He shall call upon me, and I will hear him :
yea, I am with him in trouble;
I will deliver him, and bring him to honour.
16 With long life will I satisfy him :
and shew him my salvation.
Psalm 134
1 Behold now, praise the Lord :
all ye servants of the Lord;
2 Ye that by night stand in the house of the Lord :
even in the courts of the house of our God.
3 Lift up your hands in the sanctuary :
and praise the Lord.
4 The Lord that made heaven and earth :
give thee blessing out of Sion.
At the end of the psalmody, the following is said or sung
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Scripture Reading
One of the following short lessons or another suitable passage is read
Thou, O Lord, art in the midst of us, and we are called by thy name; leave us not, O Lord our God.
Jeremiah 14.9
(or)
Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.
Matthew 11.28-30
(or)
Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight; through Jesus Christ, to whom be glory for ever and ever. Amen.
Hebrews 13.20,21
All Thanks be to God.
The following responsory may be said
Into thy hands, O Lord, I commend my spirit.
All Into thy hands, O Lord, I commend my spirit.
For thou hast redeemed me, O Lord, thou God of truth.
All I commend my spirit.
Glory be to the Father, and to the Son, and to the Holy Ghost.
All Into thy hands, O Lord, I commend my spirit.
Keep me as the apple of an eye.
All Hide me under the shadow of thy wings.
Gospel Canticle
The Nunc dimittis (The Song of Simeon) is said or sung
All Preserve us, O Lord, while waking,
and guard us while sleeping,
that awake we may watch with Christ,
and asleep we may rest in peace.
1 Lord, now lettest thou thy servant depart in peace :
according to thy word.
2 For mine eyes have seen :
thy salvation;
3 Which thou hast prepared :
before the face of all people;
4 To be a light to lighten the Gentiles :
and to be the glory of thy people Israel.
Luke 2.29-32
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
All Preserve us, O Lord, while waking,
and guard us while sleeping,
that awake we may watch with Christ,
and asleep we may rest in peace.
Prayers
Lord, have mercy upon us.
All Christ, have mercy upon us.
Lord, have mercy upon us.
All 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. Amen.
Blessed art thou, Lord God of our fathers:
All to be praised and glorified above all for ever.
Let us bless the Father, the Son, and the Holy Ghost:
All let us praise him and magnify him for ever.
Blessed art thou, O Lord, in the firmament of heaven:
All to be praised and glorified above all for ever.
The almighty and most merciful Lord guard us and give us his blessing.
All Amen.
[Wilt thou not turn again and quicken us;
All that thy people may rejoice in thee?
O Lord, shew thy mercy upon us;
All and grant us thy salvation.
Vouchsafe, O Lord, to keep us this night without sin;
All O Lord, have mercy upon us, have mercy upon us.
O Lord, hear our prayer;
All and let our cry come unto thee.]
Let us pray.
One or more of the following Collects is said
Visit, we beseech thee, O Lord, this place,
and drive from it all the snares of the enemy;
let thy holy angels dwell herein to preserve us in peace;
and may thy blessing be upon us evermore;
through Jesus Christ our Lord.
All Amen.
Lighten our darkness, we beseech thee, O Lord;
and by thy great mercy defend us
from all perils and dangers of this night;
for the love of thy only Son, our Saviour, Jesus Christ.
All Amen.
O Lord Jesus Christ, son of the living God,
who at this evening hour didst rest in the sepulchre,
and didst thereby sanctify the grave
to be a bed of hope to thy people:
make us so to abound in sorrow for our sins,
which were the cause of thy passion,
that when our bodies lie in the dust,
our souls may live with thee;
who livest and reignest with the Father and the Holy Ghost,
one God, world without end.
All Amen.
Look down, O Lord, from thy heavenly throne,
illuminate the darkness of this night with thy celestial brightness,
and from the sons of light banish the deeds of darkness;
through Jesus Christ our Lord.
All Amen.
Be present, O merciful God,
and protect us through the silent hours of this night,
so that we who are wearied
by the changes and chances of this fleeting world,
may repose upon thy eternal changelessness;
through Jesus Christ our Lord.
All Amen.
The Conclusion
We will lay us down in peace and take our rest.
All For it is thou, Lord, only that makest us dwell in safety.
Abide with us, O Lord,
All for it is toward evening and the day is far spent.
As the watchmen look for the morning,
All so do we look for thee, O Christ.
[Come with the dawning of the day
All and make thyself known in the breaking of bread.]
The Lord be with you
All and with thy spirit.
Let us bless the Lord.
All Thanks be to God.
The almighty and merciful Lord,
the Father, the Son and the Holy Ghost,
bless us and preserve us.
All Amen.
© The Archbishops' Council of the Church of England, 2000-2004
All of the official Common Worship publications are being published by Church House Publishing.
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Daily Readings and Prayers:
Saints/Martyrs/Feasts/Fasts to be observed/commemmorated/celebrated: Lent, Edward, King of the West Saxons, Cyril, Bishop of Jerusalem
Edward the Martyr
From Wikipedia
Not to be confused with Edmund the Martyr.
St Edward the Martyr
King of the English
Reign 8 July 975 – 18 March 978
Predecessor Edgar
Successor Æthelred the Unready
House House of Wessex
Father Edgar
Mother Æthelflæd or Wulfthryth
Born circa 962
Died 18 March 978(978-03-18)
Corfe Castle, Dorset, England
Burial Wareham, Dorset
Edward the Martyr (Old English: Eadweard) (c. 962 – 18 March 978) was king of the English from 975 until he was murdered in 978. Edward was the eldest son of King Edgar, but not his father's acknowledged heir. On Edgar's death, the leadership of England was contested, with some supporting Edward's claim to be king and other supporting his much younger half-brother Æthelred the Unready. Edward was chosen as king and was crowned by his main clerical supporters, Archbishops Dunstan and Oswald of Worcester.
Edward's reign began inauspiciously when a comet was sighted. A famine followed. The great nobles of the kingdom, ealdormen Ælfhere and Æthelwine quarrelled and civil war almost broke out. In the so-called anti-monastic reaction the nobles took advantage of Edward's weakness to dispossess the Benedictine reformed monasteries of lands and other properties which King Edgar had granted to them. Edward's short reign was brought to an end by his murder at Corfe Castle in circumstances which are not altogether clear.
Edward's body was reburied with great ceremony at Shaftesbury Abbey early in 980. In 1001 his remains were moved to a more prominent place in the abbey, probably with the blessing of his half-brother King Æthelred. Edward was already reckoned a saint by this time. A number of lives of Edward were written in the centuries following his death in which he was portrayed as a martyr, generally seen as a victim of his stepmother Queen Dowager Ælfthryth. He is today recognized as a saint in the Eastern Orthodox Church, the Roman Catholic Church, and the Anglican Communion.
ÆthelingHis date of birth is unknown, but it is likely that he was a teenager when he succeeded his father in 975, and was the eldest of Edgar's three children.[1] All that can be said with certainty of Edward's parentage is that he was King Edgar's son, but not the son of Queen Ælfthryth. This much and no more is known from contemporary charters.[2]
For further information on Edward's mother it is necessary to rely on later sources of questionable reliability. The earliest such source is a life of Dunstan by Osbern of Canterbury, probably written in the 1080s. Osbern writes that Edward's mother was a nun at Wilton Abbey whom the king seduced.[3] When Eadmer wrote a life of Dunstan some decades later, he included an account of Edward's parentage obtained from Nicholas of Worcester. This denied that Edward was the son of a liaison between Edgar and a nun, and instead presented him the son of one Æthelflæd, daughter of Ordmær, "ealdorman of the East Anglians", whom Edgar had married in the years when he ruled Mercia, that is between 957 and Eadwig's death in 959.[4] Yet further accounts are offered by Goscelin in his life of Edgar's daughter Saint Edith of Wilton, and in the histories of John of Worcester and William of Malmesbury.[5] Summarising these various accounts Edward's mother probably was a noblewoman named Æthelflæd, surnamed Candida or Eneda—"the White" or "White Duck".[6]
A charter of 966 describes Ælfthryth, whom Edgar had married in 964, as the king's "lawful wife", and their son Edmund as legitimate son of the king. Edward is merely the king's son.[7] The contradictions regarding who Edward's mother was, and the fact that Edmund appears to have been regarded as the legitimate heir until his death in 971, suggests that Edward was probably illegitimate.[8]
[edit] Disputed successionEdmund's brother Æthelred may have inherited his position as favoured heir.[9] Edgar's intentions may have been signalled by the fact that on a charter to the New Minster at Winchester, the names of Ælfthryth and her son Æthelred appear ahead of Edward's name.[1] Edgar's actual plans for the succession can only be conjecture as he died, still a young man aged about 32, on 8 July 975, leaving two sons, neither yet an adult.[10]
Edgar had been a strong ruler who had forced monastic reforms on a probably unwilling church and nobility, aided by the leading clerics of the day, Dunstan, Archbishop of Canterbury, Oswald of Worcester, Archbishop of York, and Bishop Æthelwold of Winchester. The endowment of the reformed Benedictine monasteries with the lands required for their support had seen many lesser nobles dispossessed outright and leases and loans of land rewritten to the benefit of the monasteries. Secular clergy, many of whom will have been members of the nobility, had been expelled from the new monasteries. While Edgar lived, he strongly supported the reformers, but following his death the discontents which these changes had provoked came into the open.[11]
The leading figures had all been supporters of the reform, but they were no longer united. Relations between Archbishop Dunstan and Bishop Æthelwold may have been strained.[12] Archbishop Oswald was at odds with Ealdorman Ælfhere, Ealdorman of Mercia,[13] while Ælfhere and his kin were rivals for power with the affinity of Æthelwine, Ealdorman of East Anglia.[14] It is said that Dunstan questioned Edgar's marriage with Queen Dowager Ælfthryth and the legitimacy of their son Æthelred.[15]
These leaders were divided as to whether Edward or Æthelred should succeed Edgar. Neither law nor precedent offered much guidance. The choice between the sons of Edward the Elder had divided his kingdom, and Edgar's elder brother Eadwig had been forced to give over a large part of the kingdom to Edgar.[16] It is certain that the Queen Dowager supported the claims of Æthelred, her son, aided by Bishop Æthelwold, and that Dunstan supported Edward, aided by his fellow archbishop Oswald. It is likely that Ealdorman Ælfhere and his allies supported Æthelred and that Æthelwine and his allies supported Edward, although some historians suggest the opposite.[17]
The arguments employed by the factions are largely unknown, although later sources suggest that perceptions of legitimacy played a part, as did the relative age of the two candidates. In time, Edward was anointed by Archbishops Dunstan and Oswald at Kingston upon Thames, most likely in 975.[18] There is evidence that the settlement involved a degree of compromise. Æthelred appears to have been given lands which normally belonged to the king's sons, some of which had been granted by Edgar to Abingdon Abbey and which were now forcibly repossessed for Æthelred by the leading nobles.[19]
[edit] Edward's reignThe Anglo-Saxon Chronicle, after recording Edward's succession, reports that a comet appeared and that famine and "manifold disturbances" followed.[20] The "manifold disturbances", sometimes called the anti-monastic reaction, appear to have started soon after Edgar's death. During this time the experienced Ealdorman Oslac of Northumbria, effective ruler of much of northern England, was exiled in circumstances which are unknown.[21] Oslac was followed as ealdorman by one Thored, either Oslac's son of that name or the Thored Gunnar's son mentioned by the Chronicle in 966.[22] Edward, or rather those who were wielding power on his behalf, also appointed a number of new ealdormen to positions in Wessex. Little is known of two of these men, and it is difficult to determine which faction, if any, they belonged to. Edwin, probably ruling in Sussex, and perhaps also parts of Kent and Surrey, was buried at Abingdon, an abbey patronised by Ælfhere. Æthelmær, who oversaw Hampshire, held lands in Rutland, perhaps suggesting links to Æthelwine. The third ealdorman, Æthelweard, today best known for his Latin history, ruled in the west. Æthelweard was a descendant of King Æthelred of Wessex and probably the brother of King Eadwig's wife. He appears to have been a supporter of Edward rather than of either faction.[23]
A penny minted during Edward's reign at Stamford, Lincolnshire, one of the Five Burghs
It appears that in some places the secular clergy who had been driven from the monasteries returned, driving the regular clergy out in their turn. Bishop Æthelwold had been the main enemy of the seculars, and Archbishop Dunstan appears to have done little to aid his fellow reformer at this time.[24] More generally, the magnates took the opportunity to undo many of Edgar's grants to monasteries and to force the abbots to rewrite leases and loans to favour the local nobility. Ealdorman Ælfhere was the leader in this regard, attacking Oswald's network of monasteries across Mercia.[25] Ælfhere's rival Æthelwine, while a staunch protector of his family monastery of Ramsey Abbey, treated Ely Abbey and other monasteries harshly.[26] At some point during these disorders Ælfhere and Æthelwine appear to have come close to open warfare. This may well have been related to Ælfhere's ambitions in East Anglia and to attacks upon Ramsey Abbey. Æthelwine, supported by his kinsman Ealdorman Byrhtnoth of Essex and others unspecified, mustered an army and caused Ælfhere to back down.[27]
Very few charters survive from Edward's reign, perhaps as few as three, and the absence of a sizable body of charters such as are found in the reign of Edgar and Æthelred leave much of Edward's reign in obscurity. All of the surviving charters concern the royal heartland of Wessex, two dealing with Crediton where Edward's former tutor Sideman was bishop.[28] Whereas during Edgar's reign dies for coins were cut only at Winchester and distributed from there to other mints across the kingdom, during Edward's reign this system no longer prevailed. Dies were now cut locally at York and at Lincoln. The general impression is of a reduction or breakdown of royal authority in the midlands and north.[29] Nonetheless, the machinery of government evidently continued to function as councils and synods continued to meet during Edward's reign, at Kirtlington in Oxfordshire after Easter 977, and again at Calne in Wiltshire the following year. The meeting at Calne saw the death and injury of some councillors when the floor of the room in which they were meeting collapsed.[30]
Death
Edward the Martyr is offered a cup of mead by Ælfthryth, wife of Edgar, unaware that her attendant is about to murder him.
The version of Anglo-Saxon Chronicle which contains the most detailed account records that Edward was murdered, probably at or near the mound on which the ruins of Corfe Castle now stand, in the evening of 18 March 978, while visiting Ælfthryth and Æthelred. It adds that he was buried at Wareham "without any royal honours". The compiler of this version of the Chronicle, manuscript E, called the Peterborough Chronicle, says:
Corfe Castle from below
"No worse deed for the English race was done than this was, since they first sought out the land of Britain. Men murdered him, but God exalted him. In life he was an earthly king; after death he is now a heavenly saint. His earthly relatives would not avenge him, but his Heavenly Father has much avenged him."[31]
Other recensions of the Chronicle report even less detail, the oldest text stating only that he was killed, while versions from the 1040s say that he was martyred.[32] Of other early sources, the life of Oswald of Worcester attributed to Byrhtferth of Ramsey adds that Edward was killed by Æthelred's advisors who attacked him when he was dismounting. It agrees that he was buried without ceremony at Wareham.[33] Archbishop Wulfstan II alludes to the killing of Edward in his Sermo Lupi ad Anglos, written not later than 1016. A recent study translates his words as follows:
"And a very great betrayal of a lord it is also in the world, that a man betray his lord to death, or drive him living from the land, and both have come to pass in this land: Edward was betrayed, and then killed, and after that burned ..."[34]
Later sources, further removed from events, such as the late 11th century Passio S. Eadwardi and John of Worcester, claim that Ælfthryth organised the killing of Edward, while Henry of Huntingdon has her kill Edward herself.[35]
Ælfthryth looks on as Edward is stabbed to death: from a Victorian edition of Foxe's Book of Martyrs
Modern historians have offered a variety of interpretations of Edward's killing. Three main theories have been proposed. Firstly, that Edward was killed, as the life of Oswald claims, by nobles in Æthelred's service, either as a result of a personal quarrel, or to place their master on the throne.[36] Although it may be a trope of hagiography, the life of Oswald portrays Edward as an unstable young man who, according to Frank Stenton: "had offended many important persons by his intolerable violence of speech and behavior. Long after he had passed into veneration as a saint it was remembered that his outbursts of rage had alarmed all who knew him, and especially the members of his own household."[37]
The second case is much the same as the first, except that Ælfthryth would be in some manner implicated, either beforehand by plotting the killing, or afterwards in allowing the killers to go free and unpunished.[38] A third alternative, noting that Edward in 978 was very close to ruling on his own, proposes that Ealdorman Ælfhere was behind the killing so as to preserve his own influence and to prevent Edward taking revenge for his actions earlier in the reign.[39]
[edit] Reburial and early cultEdward's body lay at Wareham for a year before being disinterred. This was initiated by Ælfhere, perhaps as a gesture of reconciliation. According to the life of Oswald, Edward's body was found to be incorrupt when it was disinterred. The body was taken to the Shaftesbury Abbey, a nunnery with royal connections which had been endowed by King Alfred the Great and where Edward and Æthelred's grandmother Ælfgifu had spent her latter years. Edward's remains were reburied with lavish public ceremony. Later accounts, such as the Passio S. Eadwardi have more complicated accounts, including the concealment of Edward's body in a marsh, where it was revealed by miraculous events. The Passio dates the reburial to 18 February.[40]
The Great Seal of Shaftesbury Abbey, where Edward's relics lay until the English Reformation
In 1001, Edward's relics, for by now he was reckoned a saint, were translated to a more prominent place within the nunnery at Shaftesbury. The ceremonies are said to have been led by the then-Bishop of Sherborne, Wulfsige III, accompanied by a senior cleric whom the Passio calls Elsinus, sometimes identified with Ælfsige, the abbot of the New Minster, Winchester. King Æthelred, preoccupied with the threat of a Danish invasion, did not attend in person, but he issued a charter to the Shaftesbury nuns late in 1001 granting them lands at Bradford on Avon which is thought to be related. A 13th century calendar of saints gives the date of this translation as 20 June.[41]
The rise of Edward's cult has been interpreted in various ways. It is sometimes portrayed as a purely popular movement, or as the product of a political attack on King Æthelred by former supporters of Edward. Alternatively, Æthelred has been seen as one of the key forces in the promotion of Edward's cult and that of their sister Eadgifu. As well as the charter granting land to Shaftesbury at the elevation of Edward's relics in 1001, it has been suggested that Æthelred legislated the observation of Edward's feast days across England in a law code of 1008. It is, however, not quite certain that this innovation, seemingly drafted by Archbishop Wulfstan II, dates from Æthelred's reign, and it may instead have been promulgated by King Cnut. David Rollason has drawn attention to the increased importance of the cults of other murdered royal saints in this period. Among these are the cults of King Ecgberht of Kent's nephews whose lives form part of the Mildrith Legend, and those of the Mercian Saints Kenelm and Wigstan.[42]
Later cult
Orthodox icon of St Edward the MartyrDuring the sixteenth century, under King Henry VIII, the monasteries were dissolved and many holy places were demolished, but Edward's remains were hidden so as to avoid desecration.[43] In 1931, the relics were recovered by Mr. Wilson-Claridge during an archaeological excavation; their identity was confirmed by Dr. T.E.A. Stowell, an osteologist. In 1970, examinations performed on the relics suggested that the young man had died in the same manner as Edward.[44] Mr. Wilson-Claridge wanted the relics to go to the Russian Orthodox Church Outside Russia. His brother, however, wanted them to be returned to Shaftesbury abbey. For decades, the relics were kept in a bank vault in Woking, Surrey because of the unresolved dispute about which of two churches should have them.[45]
In time, the Russian Orthodox Church Outside Russia was victorious and placed the relics in a church in Brookwood Cemetery, in Woking. The St Edward Brotherhood of monks was organized there as well.[44] The church is now named St Edward the Martyr Orthodox Church, and it is under the jurisdiction of a traditionalist Greek Orthodox jurisdiction. In the Orthodox Church, St Edward is ranked as a Passion-bearer, a type of saint who accepts death out of love for Christ.[44] Edward was never officially canonized,[46] but he is regarded as a saint in the Eastern Orthodox Church, the Roman Catholic Church and the Anglican Communion.[44][47] His feast day is celebrated on 18 March, the day of his murder.
Cyril, Bishop of Jerusalem, Teacher of the Faith, 386
Cyril of Jerusalem (Greek Κύριλλος Α΄ Ἱεροσολύμων) was a distinguished theologian of the early Church (ca. 313 [1] - 386). He is venerated as a saint by the Roman Catholic Church, the Eastern Orthodox Church, and the Anglican Communion. In 1883, Cyril was declared a Doctor of the Church by Pope Leo XIII.
Saint Cyril of Jerusalem
Bishop, Confessor and Doctor of the Church
Born ca. 313
possibly near Caesarea Maritima, Israel
Died 386
Jerusalem, Israel
Venerated in Roman Catholic Church
Eastern Orthodox Church
Anglican Communion
Feast March 18
1. Family and Religious Background
It is believed that Cyril came from a family of Christian faith with both his parents being devout Christians and was immediately drawn to the Church. Most scholars believe that Cyril was born and brought up in Caesarea of Palestine but some interject that he may have been born in Jerusalem because of his early knowledge of the city's layout, but this could have been attributed to research or information he learned after moving there to become bishop. Cyril also helped a member of his family in pursuit of religious career, in 366 Cyril appointed his nephew Galesius to bishop of Caesarea. Cyril’s own religious career started around 326 when he became a deacon. He slowly rose through the ranks next becoming a presbyster by 343 and finally reaching his highest position in the church as Bishop of Jerusalem.
2. Life and character
Little is known of his life before he became a bishop but some is known; the assignment of the year "315" for his birth rests on mere conjecture and appears to be actually closer to 313. St. Cyril was ordained a deacon by Bishop St. Macarius of Jerusalem about 335, and a priest some eight years later by Bishop St. Maximus. About the end of 350, he succeeded St. Maximus in the See of Jerusalem and became its bishop. [2] Naturally inclined to peace and conciliation, St. Cyril at first took a rather moderate position, distinctly averse from Arianism, but (like not a few of his undoubtedly orthodox contemporaries) was by no means eager to accept the uncompromising term homoousios (ὁμοούσιος) (that is, that Jesus Christ and God are of the "same substance" and are equally God). Separating from his superior, Metropolitan, Acacius of Caesarea (a partisan of Arius, who taught that Jesus was a divine being created by—and therefore inferior to—God the Father), St. Cyril took the side of the Eusebians, the "right wing" of the post-Nicene conciliation party, and thus got into difficulties with his superior, which were increased by Acacius's jealousy of the importance assigned to St. Cyril's See by the Council of Nicaea. A council held under Acacius's influence in 358 deposed St. Cyril and forced him to retire to Tarsus (in present-day Turkey). At that time he was officially charged with selling church property to help the poor, although the actual motivation appears to be that St. Cyril was teaching Nicene, and not Arian, doctrine in his catechism. On the other hand, the conciliatory Council of Seleucia in the following year, at which St. Cyril was present, deposed Acacius. In 360 the process was reversed through the metropolitan's court influence, and Cyril suffered another year's exile from Jerusalem, until Emperor Julian's accession allowed him to return. The Arian Emperor Valens banished him once more in 367. St. Cyril was able to return again, at the accession of Emperor Gratian, after which he remained undisturbed until his death in 386. St. Cyril's jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present. At that council, he voted for acceptance of the term homooussios, having been finally convinced that there was no better alternative. [2]
3. Appointment to Bishop of Jerusalem
The exact date of Cyril’s appointment to Bishop of Jerusalem is not known but many believe the date to be around the early to mid part of the Fourth century. The Evidence supporting this claim comes in the form of the Catecheses by Cyril where he continually refers to himself as bishop and a letter written by Cyril to Constantius in 351 where he refers to his vision of the burning cross in the sky as his “First Fruits”. Cyril’s appointment to the Bishop of Jerusalem is also shrouded in conspiracy. Most of the rumors circle from the same source of Saint Jerome who claimed “ Cyril was an out and out Arian, was offered the see on Maximus death on the condition that he would repudiate his ordination at the hands of that Bishop” [3] .Saint Jerome was claiming not only that Cyril was an Arian but also involved directly or indirectly in the death of Maximus who he replaced as Bishop of Jerusalem. Most scholars disagree with this account because Saint Jerome often made statements more entertaining than factual. Most accounts of Cyril place him in better light like Theodoret of Cyrrhus who referred to Cyril as “an earnest champion of the apostolic decrees of Nicaea and says nothing about Arian conspiracy to make him Maximus successor” [3] . Cyril was clearly held with high regard by many members of the Church and was able to sustain his place in the History of Jerusalem, despite serious charges and punishments that included banishments for years at a time from his position and his city of Jerusalem.
4. Letter to Constantius
Cyril of Jerusalem wrote a letter to Constantius in 351 discussing different aspects of the Christian faith and more interestingly discusses his dream of a burning cross. Cyril tells Constantius about his dream that contained the image of a burning cross; Cyril believed to be a sign of victory. The reason why Cyril thought this sign meant victory has been of great debate. The reasons consist of the cross appearing in the east or because the dream took place during Constantius rein but the most widely accepted version is because the cross was brighter than the sun. Cyril believed this to signify a victory of Christianity which Constantius represented over paganism which magnetius represented and used the symbol of the sun god in battle. The image of the burning cross became a part of physical life with the commission of coins by constantius containing the image of the burning cross. In the letter Cyril also urges the emperor to be baptized in fear that he may die in battle or from disease. After this urgence Cyril also discusses Matt 24 which tells the story of the end of the world when the Antichrist is to appear on earth marking the end of mankind. Cyril tells Constantius “read and re read, for his souls good the whole context and especially Matt 24, 30” [4] . Cyril was very adamant about this part of the letter showing a real belief that the end can come at any time and the importance of everyone preparing their souls for the end, so they may be ready for judgment. Cyril also offers to perform the Emperor's baptism in Jerusalem. Many scholars believe the Letter was overly indulgent to the emperor in an effort to bring favor toward Jerusalem so that Cyril may be able to perform more charitable works and start new building projects in the City.
5. Work in Jerusalem
Cyril became well known for his charitable works in the City of Jerusalem. Cyril was known for performing some rather unorthodox or unethical actions in order to feed the poor. For example in the mid 350’s the city of Jerusalem was hit with drastic food shortages at which point church historians Sozomen and theodoret reported “Cyril secretly sold sacrament ornaments of the church and a valuable holy robe, fashioned with gold thread that the emperor Constantine had once donated for the bishop to wear when he performed the rite of Baptism” [4] . It was also believed Cyril sold ornaments and many imperial gifts all in the name of charity to keep his people from starving. Besides his charitable works as Bishop Cyril had many responsibilities in City life. These duties included the administration of justice with the Episcopal court, the negotiation of ransom for captures, Teaching and preaching to the masses, Converting non believers, offering spiritual guidance, maintaining political duties, and many other important duties. Cyril was constantly busy with work that ranged from giving mass to meeting with the people of his flock and not to mention making it a top priority to make sure people were not starving or being seduced by the call of false idles and religious skeptics. Luckily during the time Cyril was bishop of Jerusalem. Bishops were experiencing a rise in civic power. Constantius and his successor had expanded the power of Bishops placing them on the same level as civic elites. The evidence establishing the rise in a Bishops status comes in the form of Cyril being able to serve as a patron. This clearly shows a rise in Bishops status and power during this time period. . Being a bishop was a position that gained power because bishops and other key religious figures could withstand the constant change of government and political leaders allowing them to become an authority on the city and its political endeavors.
6. Theological position
Though his theology was at first somewhat indefinite in phraseology, he undoubtedly gave a thorough adhesion to the Nicene orthodoxy. Even if he did avoid the debatable term homooussios, he expressed its sense in many passages, which exclude equally Patripassianism, Sabellianism, and the formula "there was a time when the Son was not" attributed to Arius. In other points he takes the ordinary ground of the Eastern Fathers, as in the emphasis he lays on the freedom of the will, the autexousion (αὐτεξούσιον), and his imperfect realization[citation needed] of the factor so much more strongly brought out in the West: sin. To him sin is the consequence of freedom, not a natural condition. The body is not the cause, but the instrument of sin. The remedy for it is repentance, on which he insists. Like many of the Eastern Fathers, he has an essentially moralistic conception of Christianity[citation needed]. His doctrine of the Resurrection is not quite so realistic as that of other Fathers; but his conception of the Church is decidedly empirical: the existing catholic Church form is the true one, intended by Christ, the completion of the Church of the Old Testament. His doctrine on the Eucharist is noteworthy. If he sometimes seems to approach the symbolic view, at other times he comes very close to a strong realistic doctrine. The bread and wine are not mere elements, but the body and blood of Christ.
Cyril of Jerusalem is often renowned for his beliefs in the nature of Jesus and God. His writings are filled with the loving and forgiving nature of god which was somewhat uncommon during his time period. Many religious leaders focusing on the wrath of god instilling a fear in their members. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console”. Cyril truly believes in the forgiving aspect of Christianity and knows the power it holds to turn those in pain towards the light of god. Cyril himself followed Gods message of forgiveness himself many times throughout his life. Most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril’s central messages also contain the primary principle of faith. Cyril new religion wasn’t about proving their divine nature or proving the existence of God but rather instilling a faith in people. Cyril knew the power and importance of faith and tried at every opportunity to pass his faith onto others allowing them to feel the presence of the Holy Spirit and God. Through these basic teachings of the Christian Faith Cyril was able to rise as one of the most profound and admired Bishops in the churches history. The recognition goes as far as him being proclaimed a saint of the Christian Church.
7. Arianism
Much debate has lingered on the subject of Cyril’s faith. Throughout his entire career claims or Arianism continually riddle Cyril and his career. The reason Cyril was constantly surrounded with rumors of being sympathetic or downright supporting Arianism come from his appointment. When Cyril’s bishop Maximus died he was appointed by Acasius of Caesear who was himself an Arian. The appointed was due partly because Acasius respected Cyril but mostly because he felt Cyril was supportive of Arianism and he saw Cyril as an ally he could rely on for support in the future. Cyril was caught in the middle and did his best to straddle the line between being sympathetic and not actually ever showing any true support to any faith besides Christianity. Though scholars have made the issue of Cyril’s possible connection to Arianism very important it is possible the effects of being contributed with Arianism were not so profound at the time. During the time of Cyril’s position as Bishop of Jerusalem the religious temperament was one of a general religious toleration set forth by Emperor Constantius who was looking to lighten the anti Christian attitude of previous generations. So it is possible that Cyril was in fact a secret supporter of Arianism but there is no evidence to prove it. No matter what his feelings were toward Ariansim what is known for sure was that he was a devout Christian who never swayed from the teaching of Jesus and the bible. Which can be seen reflected in Cyril’s many works that stay within the realm of biblical stories and religious thought contrived from other Christian authors.
8. Catechetical lectures
His famous twenty-three catechetical lectures (Greek Κατηχήσεις), which he delivered while still a presbyter in 347 or 348, contain instructions on the principal topics of Christian faith and practise, in rather a popular than a scientific manner, full of a warm pastoral love and care for the catechumens to whom they were delivered. Each lecture is based upon a text of Scripture, and there is an abundance of Scriptural quotation throughout. After a general introduction, eighteen lectures follow for the competentes, and the remaining five are addressed to the newly baptized, in preparation for the reception of Holy Communion. These last instructional addresses are called mystagogic (μυσταγωγικαί), because they deal with the mysteries (μυστήρια) i.e. Sacraments of Baptism, Confirmation and the Eucharist. [5]
Parallel with the exposition of the Creed as it was then received in the Church of Jerusalem are vigorous polemics against pagan, Jewish, and heretical errors. They are of great importance for the light which they throw upon the method of instruction usual of that age, as well as upon the liturgical practises of the period, of which they give the fullest account extant.
St. Cyril's feast day is commemorated on March 18.
9. Catechesis XIII
In this lecture Cyril of Jerusalem discusses the Crucifixion and burial of Jesus Christ. The main themes that Cyril focuses on in these lectures are Original sin and Jesus’ sacrificing him to save us from our sins. Also The burial and resurrection that occurred three days later proving the divinity of Jesus Christ and the loving nature of the father. Cyril was very adamant about the fact that Jesus went to his death with full knowledge and willingness. Not only did he go willingly but throughout the process he maintained his faith and forgave all those who betrayed him and engaged in his execution. Cyril writes “who did not sin, neither was deceit found in his mouth, who, when he was reviled, did not revile, when he suffered did not threaten” [4] . This line by Cyril shows his belief in the selflessness of Jesus especially in this last final act of Love. The lecture also gives a sort of insight to what Jesus may have be feeling during the execution from the whippings and beatings, to the crown of thorns, to the nailing on the cross. Cyril intertwines the story with the messages Jesus told throughout his life before his execution relating to his final act. For example Cyril writes “I gave my back to those who beat me and my cheeks to blows; and my face I did not shield from the shame of spitting” [4] .This clearly reflects the teachings of Jesus to turn the other cheeks and not raising your hands against violence because violence just begets violence begets violence. The segment of the Catechesis really reflects the voice Cyril maintained in all of his writing. The writings always have the central message of the bible; Cyril doesn’t try to add his own beliefs in reference to religious interpretation and remains grounded in true biblical teachings.
10. Banishment and Trouble
Cyril of Jerusalem spent his Religious career as somewhat of a rebel he never strode from what he believed to be right and never feared the consequences of any man. The first time Cyril got in real trouble was in the mid 350s when he sold items of the church so that he could feed the starving in Jerusalem. Cyril was caught for this crime when a dancer was seen in public wearing the coat which contained gold thread a direct gift from the emperor Constantius. The person who caught Cyril was “Acacius who insisted Cyril report the sale to the synod. Cyril refused, and the synod deposed him in 357” [4] . Acacius once a great ally of Cyril began to harbor feelings of aggression towards him because Cyril never became a religious ally in the fight for Arianism. Cyril was exiled from Jerusalem until 359 when imperial authority placed him back as Bishop after Cyril was able to plead his case to Emperor Constantius referencing the multitude of people who were starving and he was able to feed with the money he made from the sale... Cyril got in trouble again when he appointed his nephew to bishop of Caesarea. This was not the first time Cyril had appointed someone close to him to a high position in the church and people began to take notice. This time the person of notice was someone substantially higher: Emperor Valens. According to historians “The Emperor Valens reacted strongly to Cyril’s meddling by exiling him to Eastern Asia Minor" [4] . Cyril did not return to Jerusalem until 366 after Emperor Valens had died. Cyril was still remembered and revered by the people of Jerusalem for his charitable works and unflinching faith in God. Cyril was clearly a man of action making him a target for punishment, but his religious prowess always seemed to help him in the end. He was always welcomed back to Jerusalem by the people with open arms because of his great sense of charity and strong connection the church.
11. References
1.Walsh, Michael, ed. Butler's Lives of the Saints. (HarperCollins Publishers: New York, 1991), pp 83.
2.^ *"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., Ph.D., New York: Catholic Book Publishing Co., 1955, p. 112
3.^ *" Yarnold, E., & Cyril, . (2000). Cyril of Jerusalem. The early church fathers. London: Routledge. , p.4
4.^ *" Cyril, . (1969). The works of Saint Cyril of Jerusalem. Washington: Catholic University of America Press. , p. 229
5.*"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, p. 101
•"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, ISBN 0-14-051312-4
•"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., Ph.D., New York: Catholic Book Publishing Co., 1955
•Omer Englebert, "Lives of the Saints" New York: Barnes & Noble Books, 1994, ISBN 1-56619-516-0
•Yarnold, E., & Cyril, . (2000). Cyril of Jerusalem. The early church fathers. London: Routledge.
•Cyril, . (1969). The works of Saint Cyril of Jerusalem. Washington: Catholic University of America Press
•Drijvers, J. W. (2004). Cyril of Jerusalem: Bishop and city. Supplements to Vigiliae Christianae, v. 72. Leiden: Brill.
•Lane, A. N. S., & Lane, A. N. S. (2006). A concise history of Christian thought. Grand Rapids, Mich: Baker Academic.
•In Telfer, W., Cyril, ., & Nemesius, . (1955). Cyril of Jerusalem and Nemesius of Emesa. The Library of Christian classics, v. 4. Philadelphia: Westminster Press.
•Van, N. P. (January 1, 2007). The Career Of Cyril Of Jerusalem (C.348-87): A Reassessment. The Journal of Theological Studies, 58, 1, 134-146.
•Di Berardino, Angelo. 1992. Encyclopedia of the early church. New York: Oxford University Press.
•In Cross, F. L., & In Livingstone, E. A. (1974). The Oxford dictionary of the Christian Church. London: Oxford University Press.
•Letter to Constantius by Cyril of Jerusalem
12. External links
•The Life, Writings and Doctrine of St. Cyril of Jerusalem, Bishop and Doctor of the Church
•Catholic Encyclopedia: St. Cyril of Jerusalem
•EWTN Library: St. Cyril, Confessor, Archbishop of Jerusalem
•Tradition In Action - Saint of the Day: St. Cyril of Jerusalem - March 18
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Book of Common Prayer Daily Office Lectionary
March 18
1 Lent
Ps. 95, 40, 54; Ps. 51; Deut. 10:12-22; Heb. 4:11-16; John 3:22-36
Psalm 95
Let Us Sing Songs of Praise
95:1 Oh come, let us sing to the Lord;
let us make a joyful noise to the rock of our salvation!
2 Let us come into his presence with thanksgiving;
let us make a joyful noise to him with songs of praise!
3 For the Lord is a great God,
and a great King above all gods.
4 In his hand are the depths of the earth;
the heights of the mountains are his also.
5 The sea is his, for he made it,
and his hands formed the dry land.
6 Oh come, let us worship and bow down;
let us kneel before the Lord, our Maker!
7 For he is our God,
and we are the people of his pasture,
and the sheep of his hand.
Today, if you hear his voice,
8 do not harden your hearts, as at Meribah,
as on the day at Massah in the wilderness,
9 when your fathers put me to the test
and put me to the proof, though they had seen my work.
10 For forty years I loathed that generation
and said, “They are a people who go astray in their heart,
and they have not known my ways.”
11 Therefore I swore in my wrath,
“They shall not enter my rest.”
Psalm 40
My Help and My Deliverer
To the choirmaster. A Psalm of David.
40:1 I waited patiently for the Lord;
he inclined to me and heard my cry.
2 He drew me up from the pit of destruction,
out of the miry bog,
and set my feet upon a rock,
making my steps secure.
3 He put a new song in my mouth,
a song of praise to our God.
Many will see and fear,
and put their trust in the Lord.
4 Blessed is the man who makes
the Lord his trust,
who does not turn to the proud,
to those who go astray after a lie!
5 You have multiplied, O Lord my God,
your wondrous deeds and your thoughts toward us;
none can compare with you!
I will proclaim and tell of them,
yet they are more than can be told.
6 In sacrifice and offering you have not delighted,
but you have given me an open ear. [1]
Burnt offering and sin offering
you have not required.
7 Then I said, “Behold, I have come;
in the scroll of the book it is written of me:
8 I delight to do your will, O my God;
your law is within my heart.”
9 I have told the glad news of deliverance [2]
in the great congregation;
behold, I have not restrained my lips,
as you know, O Lord.
10 I have not hidden your deliverance within my heart;
I have spoken of your faithfulness and your salvation;
I have not concealed your steadfast love and your faithfulness
from the great congregation.
11 As for you, O Lord, you will not restrain
your mercy from me;
your steadfast love and your faithfulness will
ever preserve me!
12 For evils have encompassed me
beyond number;
my iniquities have overtaken me,
and I cannot see;
they are more than the hairs of my head;
my heart fails me.
13 Be pleased, O Lord, to deliver me!
O Lord, make haste to help me!
14 Let those be put to shame and disappointed altogether
who seek to snatch away my life;
let those be turned back and brought to dishonor
who delight in my hurt!
15 Let those be appalled because of their shame
who say to me, “Aha, Aha!”
16 But may all who seek you
rejoice and be glad in you;
may those who love your salvation
say continually, “Great is the Lord!”
17 As for me, I am poor and needy,
but the Lord takes thought for me.
You are my help and my deliverer;
do not delay, O my God!
Psalm 54
The Lord Upholds My Life
To the choirmaster: with stringed instruments. A Maskil [3] of David, when the Ziphites went and told Saul, “Is not David hiding among us?”
54:1 O God, save me by your name,
and vindicate me by your might.
2 O God, hear my prayer;
give ear to the words of my mouth.
3 For strangers [4] have risen against me;
ruthless men seek my life;
they do not set God before themselves. Selah
4 Behold, God is my helper;
the Lord is the upholder of my life.
5 He will return the evil to my enemies;
in your faithfulness put an end to them.
6 With a freewill offering I will sacrifice to you;
I will give thanks to your name, O Lord, for it is good.
7 For he has delivered me from every trouble,
and my eye has looked in triumph on my enemies.
Psalm 51
Create in Me a Clean Heart, O God
To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone in to Bathsheba.
51:1 Have mercy on me, [5] O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5 Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6 Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right [6] spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13 Then I will teach transgressors your ways,
and sinners will return to you.
14 Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15 O Lord, open my lips,
and my mouth will declare your praise.
16 For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17 The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19 then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.
Deuteronomy 10:12-22
Circumcise Your Heart
12 “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, 13 and to keep the commandments and statutes of the Lord, which I am commanding you today for your good? 14 Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it. 15 Yet the Lord set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. 16 Circumcise therefore the foreskin of your heart, and be no longer stubborn. 17 For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. 18 He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. 19 Love the sojourner, therefore, for you were sojourners in the land of Egypt. 20 You shall fear the Lord your God. You shall serve him and hold fast to him, and by his name you shall swear. 21 He is your praise. He is your God, who has done for you these great and terrifying things that your eyes have seen. 22 Your fathers went down to Egypt seventy persons, and now the Lord your God has made you as numerous as the stars of heaven.
Hebrews 4:11-16
11 Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. 12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
Jesus the Great High Priest
14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
John 3:22-36
John the Baptist Exalts Christ
22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison).
25 Now a discussion arose between some of John's disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.” [7]
31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.
Footnotes
[1] 40:6 Hebrew ears you have dug for me
[2] 40:9 Hebrew righteousness; also verse 10
[3] 54:1 Probably a musical or liturgical term
[4] 54:3 Some Hebrew manuscripts and Targum insolent men (compare Psalm 86:14)
[5] 51:1 Or Be gracious to me
[6] 51:10 Or steadfast
[7] 3:30 Some interpreters hold that the quotation continues through verse 36
This reading plan is adapted from the Daily Office Lectionary found in The Book of Common Prayer.
The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Quotation information. Purchase an ESV. Comments? webmaster@gnpcb.org. Audio problems? Update Flash or try MP3s. Audio read by David Cochran Heath. Copyright© Crossway Bibles.
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Morning Prayer from
The Book of Common Prayer
Friday, 18 March 2011
Edward, King of the West Saxons, 978
Ember Day
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
¶ Introduction
The minister may use a seasonal sentence before using one or more of the penitential sentences.
The minister introduces the service
Dearly beloved [brethren],
the Scripture moveth us in sundry places to acknowledge
and confess our manifold sins and wickedness;
[and that we should not dissemble nor cloak them before
the face of almighty God our heavenly Father;
but confess them with an humble, lowly, penitent and
obedient heart;
to the end that we may obtain forgiveness of the same
by his infinite goodness and mercy.
And although we ought at all times humbly to acknowledge
our sins before God;
yet ought we most chiefly so to do,
when we assemble and meet together
to render thanks for the great benefits that we have
received at his hands,
to set forth his most worthy praise,
to hear his most holy word,
and to ask those things which are requisite and necessary,
as well for the body as the soul.]
Wherefore I pray and beseech you,
as many as are here present,
to accompany me with a pure heart, and humble voice,
unto the throne of the heavenly grace, saying [after me]:
(or)
Beloved, we are come together in the presence of almighty God and of the whole company of heaven to offer unto him through our Lord Jesus Christ our worship and praise and thanksgiving; to make confession of our sins; to pray, as well for others as for ourselves, that we may know more truly the greatness of God's love and shew forth in our lives the fruits of his grace; and to ask on behalf of all men such things as their well-being doth require.
Wherefore let us kneel in silence, and remember God's presence with us now.
All Almighty and most merciful Father,
we have erred, and strayed from thy ways like lost sheep.
We have followed too much the devices and desires
of our own hearts.
We have offended against thy holy laws.
We have left undone those things
which we ought to have done;
and we have done those things
which we ought not to have done;
and there is no health in us.
But thou, O Lord, have mercy upon us, miserable offenders.
Spare thou them, O God, which confess their faults.
Restore thou them that are penitent;
according to thy promises declared unto mankind
in Christ Jesu our Lord.
And grant, O most merciful Father, for his sake,
that we may hereafter live a godly, righteous, and sober life,
to the glory of thy holy name.
Amen.
A priest says
Almighty God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner,
but rather that he may turn from his wickedness and live;
and hath given power, and commandment, to his ministers
to declare and pronounce to his people, being penitent,
the absolution and remission of their sins:
he pardoneth and absolveth all them that truly repent
and unfeignedly believe his holy gospel.
Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit,
that those things may please him which we do at this present;
and that the rest of our life hereafter may be pure and holy;
so that at the last we may come to his eternal joy;
through Jesus Christ our Lord.
All Amen.
or other ministers may say
Grant, we beseech thee, merciful Lord,
to thy faithful people pardon and peace,
that they may be cleansed from all their sins,
and serve thee with a quiet mind;
through Jesus Christ our Lord.
All Amen.
All 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.
¶ Morning Prayer
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
These responses are used
O Lord, open thou our lips
All and our mouth shall shew forth thy praise.
O God, make speed to save us.
All O Lord, make haste to help us.
Glory be to the Father, and to the Son,
and to the Holy Ghost;
All as it was in the beginning, is now, and ever shall be,
world without end. Amen.
Praise ye the Lord.
All The Lord's name be praised.
Venite, exultemus Domino
1 O come, let us sing unto the Lord :
let us heartily rejoice in the strength of our salvation.
2 Let us come before his presence with thanksgiving :
and shew ourselves glad in him with psalms.
3 For the Lord is a great God :
and a great King above all gods.
4 In his hand are all the corners of the earth :
and the strength of the hills is his also.
5 The sea is his, and he made it :
and his hands prepared the dry land.
6 O come, let us worship, and fall down :
and kneel before the Lord our Maker.
7 For he is the Lord our God :
and we are the people of his pasture, and the sheep of his hand.
[8 Today if ye will hear his voice, harden not your hearts :
as in the provocation,
and as in the day of temptation in the wilderness;
9 When your fathers tempted me :
proved me, and saw my works.
10 Forty years long was I grieved with this generation, and said :
It is a people that do err in their hearts,
for they have not known my ways.
11 Unto whom I sware in my wrath :
that they should not enter into my rest.]
Psalm 95
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Psalmody
Psalm 90
1 Lord, thou hast been our refuge :
from one generation to another.
2 Before the mountains were brought forth, or ever the earth and the world were made :
thou art God from everlasting, and world without end.
3 Thou turnest man to destruction :
again thou sayest, Come again, ye children of men.
4 For a thousand years in thy sight are but as yesterday :
seeing that is past as a watch in the night.
5 As soon as thou scatterest them they are even as a sleep :
and fade away suddenly like the grass.
6 In the morning it is green, and groweth up :
but in the evening it is cut down, dried up, and withered.
7 For we consume away in thy displeasure :
and are afraid at thy wrathful indignation.
8 Thou hast set our misdeeds before thee :
and our secret sins in the light of thy countenance.
9 For when thou art angry all our days are gone :
we bring our years to an end, as it were a tale that is told.
10 The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years :
yet is their strength then but labour and sorrow; so soon passeth it away, and we are gone.
11 But who regardeth the power of thy wrath :
for even thereafter as a man feareth, so is thy displeasure.
12 So teach us to number our days :
that we may apply our hearts unto wisdom.
13 Turn thee again, O Lord, at the last :
and be gracious unto thy servants.
14 O satisfy us with thy mercy, and that soon :
so shall we rejoice and be glad all the days of our life.
15 Comfort us again now after the time that thou hast plagued us :
and for the years wherein we have suffered adversity.
16 Shew thy servants thy work :
and their children thy glory.
17 And the glorious Majesty of the Lord our God be upon us :
prosper thou the work of our hands upon us, O prosper thou our handy-work.
Psalm 91
1 Whoso dwelleth under the defence of the most High :
shall abide under the shadow of the Almighty.
2 I will say unto the Lord, Thou art my hope, and my strong hold :
my God, in him will I trust.
3 For he shall deliver thee from the snare of the hunter :
and from the noisome pestilence.
4 He shall defend thee under his wings, and thou shalt be safe under his feathers :
his faithfulness and truth shall be thy shield and buckler.
5 Thou shalt not be afraid for any terror by night :
nor for the arrow that flieth by day;
6 For the pestilence that walketh in darkness :
nor for the sickness that destroyeth in the noon-day.
7 A thousand shall fall beside thee, and ten thousand at thy right hand :
but it shall not come nigh thee.
8 Yea, with thine eyes shalt thou behold :
and see the reward of the ungodly.
9 For thou, Lord, art my hope :
thou hast set thine house of defence very high.
10 There shall no evil happen unto thee :
neither shall any plague come nigh thy dwelling.
11 For he shall give his angels charge over thee :
to keep thee in all thy ways.
12 They shall bear thee in their hands :
that thou hurt not thy foot against a stone.
13 Thou shalt go upon the lion and adder :
the young lion and the dragon shalt thou tread under thy feet.
14 Because he hath set his love upon me, therefore will I deliver him :
I will set him up, because he hath known my Name.
15 He shall call upon me, and I will hear him :
yea, I am with him in trouble; I will deliver him, and bring him to honour.
16 With long life will I satisfy him :
and shew him my salvation.
Psalm 92
1 It is a good thing to give thanks unto the Lord :
and to sing praises unto thy Name, O most Highest;
2 To tell of thy loving-kindness early in the morning :
and of thy truth in the night-season;
3 Upon an instrument of ten strings, and upon the lute :
upon a loud instrument, and upon the harp.
4 For thou, Lord, hast made me glad through thy works :
and I will rejoice in giving praise for the operations of thy hands.
5 O Lord, how glorious are thy works :
thy thoughts are very deep.
6 An unwise man doth not well consider this :
and a fool doth not understand it.
7 When the ungodly are green as the grass, and when all the workers of wickedness do flourish :
then shall they be destroyed for ever; but thou, Lord, art the most Highest for evermore.
8 For lo, thine enemies, O Lord, lo, thine enemies shall perish :
and all the workers of wickedness shall be destroyed.
9 But mine horn shall be exalted like the horn of an unicorn :
for I am anointed with fresh oil.
10 Mine eye also shall see his lust of mine enemies :
and mine ear shall hear his desire of the wicked that arise up against me.
11 The righteous shall flourish like a palm-tree :
and shall spread abroad like a cedar in Libanus.
12 Such as are planted in the house of the Lord :
shall flourish in the courts of the house of our God.
13 They also shall bring forth more fruit in their age :
and shall be fat and well-liking.
14 That they may shew how true the Lord my strength is :
and that there is no unrighteousness in him.
At the end of each psalm these words are said or sung
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Old Testament Reading
First Reading: Jeremiah 6.22-end
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.
They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.
We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail.
Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side.
O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
Reprobate silver shall men call them, because the Lord hath rejected them.
Te Deum Laudamus
Either the Te Deum Laudamus (as follows) or Benedicite, omnia opera is said or sung.
We praise thee, O God; we acknowledge thee to be the Lord.
All the earth doth worship thee, the Father everlasting.
To thee all angels cry aloud, the heavens and all the powers therein.
To thee cherubin and seraphin continually do cry,
Holy, Holy, Holy, Lord God of Sabaoth;
Heaven and earth are full of the majesty of thy glory.
The glorious company of the apostles praise thee.
The goodly fellowship of the prophets praise thee.
The noble army of martyrs praise thee.
The holy Church throughout all the world doth acknowledge thee:
the Father of an infinite majesty;
thine honourable, true and only Son;
also the Holy Ghost the Comforter.
Thou art the King of glory, O Christ.
Thou art the everlasting Son of the Father.
When thou tookest upon thee to deliver man,
thou didst not abhor the Virgin's womb.
When thou hadst overcome the sharpness of death,
thou didst open the kingdom of heaven to all believers.
Thou sittest at the right hand of God, in the glory of the Father.
We believe that thou shalt come to be our judge.
We therefore pray thee, help thy servants,
whom thou hast redeemed with thy precious blood.
Make them to be numbered with thy saints in glory everlasting.
O Lord, save thy people and bless thine heritage.
Govern them and lift them up for ever.
Day by day we magnify thee;
and we worship thy name, ever world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us, have mercy upon us.
O Lord, let thy mercy lighten upon us, as our trust is in thee.
O Lord, in thee have I trusted; let me never be confounded.
New Testament Reading
Second Reading: John 6.16-27
And when even was now come, his disciples went down unto the sea,
And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
And the sea arose by reason of a great wind that blew.
So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.
But he saith unto them, It is I; be not afraid.
Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;
(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)
When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
Benedictus
Either The Benedictus (as follows) or Jubilate Deo (Psalm 100) is said or sung.
1 Blessed be the Lord God of Israel :
for he hath visited, and redeemed his people;
2 And hath raised up a mighty salvation for us :
in the house of his servant David;
3 As he spake by the mouth of his holy Prophets :
which have been since the world began;
4 That we should be saved from our enemies :
and from the hands of all that hate us;
5 To perform the mercy promised to our forefathers :
and to remember his holy covenant;
6 To perform the oath which he sware to our forefather Abraham :
that he would give us,
7 That we being delivered out of the hands of our enemies :
might serve him without fear,
8 In holiness and righteousness before him :
all the days of our life.
9 And thou, child, shalt be called the Prophet of the Highest :
for thou shalt go before the face of the Lord to prepare his ways;
10 To give knowledge of salvation unto his people :
for the remission of their sins;
11 Through the tender mercy of our God :
whereby the dayspring from on high hath visited us;
12 To give light to them that sit in darkness,
and in the shadow of death :
and to guide our feet into the way of peace.
Luke 1.68-79
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
The Apostles' Creed
All I believe in God the Father almighty,
maker of heaven and earth:
and in Jesus Christ his only Son our Lord,
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell;
the third day he rose again from the dead;
he ascended into heaven,
and sitteth on the right hand of God the Father almighty;
from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost;
the holy catholic Church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body,
and the life everlasting.
Amen.
Prayers
The Lord be with you.
All And with thy spirit.
Let us pray.
Lord, have mercy upon us.
All Christ, have mercy upon us.
Lord, have mercy upon us.
All 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. Amen.
O Lord, shew thy mercy upon us.
All And grant us thy salvation.
O Lord, save the Queen.
All And mercifully hear us when we call upon thee.
Endue thy ministers with righteousness.
All And make thy chosen people joyful.
O Lord, save thy people.
All And bless thine inheritance.
Give peace in our time, O Lord.
All Because there is none other that fighteth for us,
but only thou, O God.
O God, make clean our hearts within us.
All And take not thy Holy Spirit from us.
Three Collects are said.
The Collect of the Day
O Lord, who for our sake didst fast forty days and forty nights; Give us grace to use such abstinence, that, our flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness, and true holiness, to thy honour and glory, who livest and reignest with the Father and the Holy Ghost, one God, world without end.
All Amen.
The Collect for Peace
O God, who art the author of peace and lover of concord,
in knowledge of whom standeth our eternal life,
whose service is perfect freedom;
defend us thy humble servants in all assaults of our enemies;
that we, surely trusting in thy defence,
may not fear the power of any adversaries;
through the might of Jesus Christ our Lord.
All Amen.
The Collect for Grace
O Lord, our heavenly Father,
almighty and everlasting God,
who hast safely brought us to the beginning of this day;
defend us in the same with thy mighty power;
and grant that this day we fall into no sin,
neither run into any kind of danger,
but that all our doings may be ordered by thy governance,
to do always that is righteous in thy sight;
through Jesus Christ our Lord.
All Amen.
The order for the end of the service may include:
¶ hymns or anthems
¶ a sermon
¶ further prayers (which may include prayers from here)
This prayer may be used to conclude the service
The grace of our Lord Jesus Christ,
and the love of God,
and the fellowship of the Holy Ghost,
be with us all evermore.
All Amen.
© The Archbishops' Council of the Church of England, 2000-2004
All of the official Common Worship publications are being published by Church House Publishing.
**************************************************************
Evening Prayer from
The Book of Common Prayer
Friday, 18 March 2011
Edward, King of the West Saxons, 978
Ember Day
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
¶ Introduction
The minister may use a seasonal sentence before using one or more of the penitential sentences.
The minister introduces the service
Dearly beloved [brethren],
the Scripture moveth us in sundry places to acknowledge
and confess our manifold sins and wickedness;
[and that we should not dissemble nor cloak them before
the face of almighty God our heavenly Father;
but confess them with an humble, lowly, penitent and
obedient heart;
to the end that we may obtain forgiveness of the same
by his infinite goodness and mercy.
And although we ought at all times humbly to acknowledge
our sins before God;
yet ought we most chiefly so to do,
when we assemble and meet together
to render thanks for the great benefits that we have
received at his hands,
to set forth his most worthy praise,
to hear his most holy word,
and to ask those things which are requisite and necessary,
as well for the body as the soul.]
Wherefore I pray and beseech you,
as many as are here present,
to accompany me with a pure heart, and humble voice,
unto the throne of the heavenly grace, saying [after me]:
(or)
Beloved, we are come together in the presence of almighty God and of the whole company of heaven to offer unto him through our Lord Jesus Christ our worship and praise and thanksgiving; to make confession of our sins; to pray, as well for others as for ourselves, that we may know more truly the greatness of God's love and shew forth in our lives the fruits of his grace; and to ask on behalf of all men such things as their well-being doth require.
Wherefore let us kneel in silence, and remember God's presence with us now.
All Almighty and most merciful Father,
we have erred, and strayed from thy ways like lost sheep.
We have followed too much the devices and desires
of our own hearts.
We have offended against thy holy laws.
We have left undone those things
which we ought to have done;
and we have done those things
which we ought not to have done;
and there is no health in us.
But thou, O Lord, have mercy upon us, miserable offenders.
Spare thou them, O God, which confess their faults.
Restore thou them that are penitent;
according to thy promises declared unto mankind
in Christ Jesu our Lord.
And grant, O most merciful Father, for his sake,
that we may hereafter live a godly, righteous, and sober life,
to the glory of thy holy name.
Amen.
A priest says
Almighty God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner,
but rather that he may turn from his wickedness and live;
and hath given power, and commandment, to his ministers
to declare and pronounce to his people, being penitent,
the absolution and remission of their sins:
he pardoneth and absolveth all them that truly repent
and unfeignedly believe his holy gospel.
Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit,
that those things may please him which we do at this present;
and that the rest of our life hereafter may be pure and holy;
so that at the last we may come to his eternal joy;
through Jesus Christ our Lord.
All Amen.
or other ministers may say
Grant, we beseech thee, merciful Lord,
to thy faithful people pardon and peace,
that they may be cleansed from all their sins,
and serve thee with a quiet mind;
through Jesus Christ our Lord.
All Amen.
All 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.
¶ Evening Prayer
The introduction to the service is used on Sundays, and may be used on any occasion. If the Introduction is not used, the service begins with the opening responses.
These responses are used
O Lord, open thou our lips
All and our mouth shall shew forth thy praise.
O God, make speed to save us.
All O Lord, make haste to help us.
Glory be to the Father, and to the Son,
and to the Holy Ghost;
All as it was in the beginning, is now, and ever shall be,
world without end. Amen.
Praise ye the Lord.
All The Lord's name be praised.
Psalmody
Psalm 93
1 The Lord is King, and hath put on glorious apparel :
the Lord hath put on his apparel, and girded himself with strength.
2 He hath made the round world so sure :
that it cannot be moved.
3 Ever since the world began hath thy seat been prepared :
thou art from everlasting.
4 The floods are risen, O Lord, the floods have lift up their voice :
the floods lift up their waves.
5 The waves of the sea are mighty, and rage horribly :
but yet the Lord, who dwelleth on high, is mightier.
6 Thy testimonies, O Lord, are very sure :
holiness becometh thine house for ever.
Psalm 94
1 O Lord God, to whom vengeance belongeth :
thou God, to whom vengeance belongeth, shew thyself.
2 Arise, thou Judge of the world :
and reward the proud after their deserving.
3 Lord, how long shall the ungodly :
how long shall the ungodly triumph?
4 How long shall all wicked doers speak so disdainfully :
and make such proud boasting?
5 They smite down thy people, O Lord :
and trouble thine heritage.
6 They murder the widow, and the stranger :
and put the fatherless to death.
7 And yet they say, Tush, the Lord shall not see :
neither shall the God of Jacob regard it.
8 Take heed, ye unwise among the people :
O ye fools, when will ye understand?
9 He that planted the ear, shall he not hear :
or he that made the eye, shall he not see?
10 Or he that nurtureth the heathen :
it is he that teacheth man knowledge, shall not he punish?
11 The Lord knoweth the thoughts of man :
that they are but vain.
12 Blessed is the man whom thou chastenest, O Lord :
and teachest him in thy law;
13 That thou mayest give him patience in time of adversity :
until the pit be digged up for the ungodly.
14 For the Lord will not fail his people :
neither will he forsake his inheritance;
15 Until righteousness turn again unto judgement :
all such as are true in heart shall follow it.
16 Who will rise up with me against the wicked :
or who will take my part against the evil-doers?
17 If the Lord had not helped me :
it had not failed but my soul had been put to silence.
18 But when I said, My foot hath slipt :
thy mercy, O Lord, held me up.
19 In the multitude of the sorrows that I had in my heart :
thy comforts have refreshed my soul.
20 Wilt thou have any thing to do with the stool of wickedness :
which imagineth mischief as a law?
21 They gather them together against the soul of the righteous :
and condemn the innocent blood.
22 But the Lord is my refuge :
and my God is the strength of my confidence.
23 He shall recompense them their wickedness, and destroy them in their own malice :
yea, the Lord our God shall destroy them.
At the end of each psalm these words are said or sung
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Old Testament Reading
First Reading: Genesis 42.29-end
And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,
The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.
And we said unto him, We are true men; we are no spies:
We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.
And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:
And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land.
And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.
And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.
And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.
And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.
Magnificat
Either the Magnificat (as follows) or Cantate Domino (Psalm 98) is said or sung.
1 My soul doth magnify the Lord :
and my spirit hath rejoiced in God my Saviour.
2 For he hath regarded :
the lowliness of his handmaiden.
3 For behold, from henceforth :
all generations shall call me blessed.
4 For he that is mighty hath magnified me :
and holy is his Name.
5 And his mercy is on them that fear him :
throughout all generations.
6 He hath shewed strength with his arm :
he hath scattered the proud in the imagination of their hearts.
7 He hath put down the mighty from their seat :
and hath exalted the humble and meek.
8 He hath filled the hungry with good things :
and the rich he hath sent empty away.
9 He remembering his mercy hath holpen his servant Israel :
as he promised to our forefathers, Abraham and his seed for ever.
Luke 1.46-55
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
New Testament Reading
Second Reading: Galatians 5.16-end
This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
But if ye be led of the Spirit, ye are not under the law.
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Meekness, temperance: against such there is no law.
And they that are Christ’s have crucified the flesh with the affections and lusts.
If we live in the Spirit, let us also walk in the Spirit.
Let us not be desirous of vain glory, provoking one another, envying one another.
Nunc dimittis
Either the Nunc dimittis (as follows) or Deus misereatur (Psalm 67) is said or sung.
1 Lord, now lettest thou thy servant depart in peace :
according to thy word.
2 For mine eyes have seen :
thy salvation;
3 Which thou hast prepared :
before the face of all people;
4 To be a light to lighten the Gentiles :
and to be the glory of thy people Israel.
Luke 2.29-32
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
The Apostles' Creed
All I believe in God the Father almighty,
maker of heaven and earth:
and in Jesus Christ his only Son our Lord,
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell;
the third day he rose again from the dead;
he ascended into heaven,
and sitteth on the right hand of God the Father almighty;
from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost;
the holy catholic Church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body,
and the life everlasting.
Amen.
Prayers
The Lord be with you.
All And with thy spirit.
Let us pray.
Lord, have mercy upon us.
All Christ, have mercy upon us.
Lord, have mercy upon us.
All 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. Amen.
O Lord, shew thy mercy upon us.
All And grant us thy salvation.
O Lord, save the Queen.
All And mercifully hear us when we call upon thee.
Endue thy ministers with righteousness.
All And make thy chosen people joyful.
O Lord, save thy people.
All And bless thine inheritance.
Give peace in our time, O Lord.
All Because there is none other that fighteth for us,
but only thou, O God.
O God, make clean our hearts within us.
All And take not thy Holy Spirit from us.
Three Collects are said.
The Collect of the Day
O Lord, who for our sake didst fast forty days and forty nights; Give us grace to use such abstinence, that, our flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness, and true holiness, to thy honour and glory, who livest and reignest with the Father and the Holy Ghost, one God, world without end.
All Amen.
The Collect for Peace
O God, from whom all holy desires, all good counsels,
and all just works do proceed;
give unto thy servants that peace which the world cannot give;
that both, our hearts may be set to obey thy commandments,
and also that, by thee,
we being defended from the fear of our enemies
may pass our time in rest and quietness;
through the merits of Jesus Christ our Saviour.
All Amen.
The Collect for Aid against all Perils
Lighten our darkness, we beseech thee, O Lord;
and by thy great mercy defend us
from all perils and dangers of this night;
for the love of thy only Son, our Saviour, Jesus Christ.
All Amen.
The order for the end of the service may include:
¶ hymns or anthems
¶ a sermon
¶ further prayers (which may include prayers from here)
This prayer may be used to conclude the service
The grace of our Lord Jesus Christ,
and the love of God,
and the fellowship of the Holy Ghost,
be with us all evermore.
All Amen.
© The Archbishops' Council of the Church of England, 2000-2004
All of the official Common Worship publications are being published by Church House Publishing.
**************************************************************
An Order for Night Prayer
(Compline) in Traditional Language
Friday, 18 March 2011
Edward, King of the West Saxons, 978
Ember Day
Note
The ancient office of Compline derives its name from a Latin word meaning 'completion' (completorium). It is above all a service of quietness and reflection before rest at the end of the day. It is most effective when the ending is indeed an ending, without additions, conversation or noise. If there is an address, or business to be done, it should come first. If the service is in church, those present depart in silence; if at home, they go quietly to bed.
For further Notes, see here.
Preparation
The Lord almighty grant us a quiet night and a perfect end.
All Amen.
[Brethren,] be sober, be vigilant; because your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour:
whom resist, steadfast in the faith.
1 Peter 5.8,9
But thou, O Lord, have mercy upon us.
All Thanks be to God.
Our help is in the name of the Lord
All who hath made heaven and earth.
A period of silence for reflection on the past day may follow.
The following or other suitable words of penitence may be used
All We confess to God almighty,
the Father, the Son and the Holy Ghost,
that we have sinned in thought, word and deed,
through our own grievous fault.
Wherefore we pray God to have mercy upon us.
Almighty God, have mercy upon us,
forgive us all our sins and deliver us from all evil,
confirm and strengthen us in all goodness,
and bring us to life everlasting;
through Jesus Christ our Lord.
Amen.
A priest may say
May the almighty and merciful Lord
grant unto you pardon and remission of all your sins,
time for amendment of life,
and the grace and comfort of the Holy Spirit.
All Amen.
O God, make speed to save us.
All O Lord, make haste to help us.
Glory be to the Father, and to the Son,
and to the Holy Ghost;
All as it was in the beginning, is now, and ever shall be,
world without end. Amen.
Praise ye the Lord.
All The Lord's name be praised.
The following or another suitable hymn may be sung
Before the ending of the day,
Creator of the world we pray,
That with thy wonted favour thou
Wouldst be our guard and keeper now.
From all ill dreams defend our eyes,
From nightly fears and fantasies;
Tread underfoot our ghostly foe,
That no pollution we may know.
O Father, that we ask be done,
Through Jesus Christ, thine only Son;
Who, with the Holy Ghost and thee,
Doth live and reign eternally.
The Word of God
Psalmody
One or more of the following psalms may be used
Psalm 4
1 Hear me when I call, O God of my righteousness :
thou hast set me at liberty when I was in trouble;
have mercy upon me, and hearken unto my prayer.
2 O ye sons of men, how long will ye blaspheme mine honour :
and have such pleasure in vanity, and seek after leasing?
3 Know this also, that the Lord hath chosen to himself
the man that is godly :
when I call upon the Lord, he will hear me.
4 Stand in awe, and sin not :
commune with your own heart, and in your chamber, and be still.
5 Offer the sacrifice of righteousness :
and put your trust in the Lord.
6 There be many that say :
Who will shew us any good?
7 Lord, lift thou up :
the light of thy countenance upon us.
8 Thou hast put gladness in my heart :
since the time that their corn, and wine, and oil increased.
9 I will lay me down in peace, and take my rest :
for it is thou, Lord, only, that makest me dwell in safety.
Psalm 31.1-6
1 In thee, O Lord, have I put my trust :
let me never be put to confusion, deliver me in thy righteousness.
2 Bow down thine ear to me :
make haste to deliver me.
3 And be thou my strong rock, and house of defence :
that thou mayest save me.
4 For thou art my strong rock, and my castle :
be thou also my guide, and lead me for thy name's sake.
5 Draw me out of the net, that they have laid privily for me :
for thou art my strength.
6 Into thy hands I commend my spirit :
for thou hast redeemed me, O Lord, thou God of truth.
Psalm 91
1 Whoso dwelleth under the defence of the Most High :
shall abide under the shadow of the Almighty.
2 I will say unto the Lord, Thou art my hope, and my stronghold :
my God, in him will I trust.
3 For he shall deliver thee from the snare of the hunter :
and from the noisome pestilence.
4 He shall defend thee under his wings,
and thou shalt be safe under his feathers :
his faithfulness and truth shall be thy shield and buckler.
5 Thou shalt not be afraid for any terror by night :
nor for the arrow that flieth by day;
6 For the pestilence that walketh in darkness :
nor for the sickness that destroyeth in the noonday.
7 A thousand shall fall beside thee, and ten thousand at thy right hand :
but it shall not come nigh thee.
8 Yea, with thine eyes shalt thou behold :
and see the reward of the ungodly.
9 For thou, Lord, art my hope :
thou hast set thine house of defence very high.
10 There shall no evil happen unto thee :
neither shall any plague come nigh thy dwelling.
11 For he shall give his angels charge over thee :
to keep thee in all thy ways.
12 They shall bear thee in their hands :
that thou hurt not thy foot against a stone.
13 Thou shalt go upon the lion and adder :
the young lion and the dragon shalt thou tread under thy feet.
14 Because he hath set his love upon me, therefore will I deliver him :
I will set him up, because he hath known my name.
15 He shall call upon me, and I will hear him :
yea, I am with him in trouble;
I will deliver him, and bring him to honour.
16 With long life will I satisfy him :
and shew him my salvation.
Psalm 134
1 Behold now, praise the Lord :
all ye servants of the Lord;
2 Ye that by night stand in the house of the Lord :
even in the courts of the house of our God.
3 Lift up your hands in the sanctuary :
and praise the Lord.
4 The Lord that made heaven and earth :
give thee blessing out of Sion.
At the end of the psalmody, the following is said or sung
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
Scripture Reading
One of the following short lessons or another suitable passage is read
Thou, O Lord, art in the midst of us, and we are called by thy name; leave us not, O Lord our God.
Jeremiah 14.9
(or)
Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.
Matthew 11.28-30
(or)
Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight; through Jesus Christ, to whom be glory for ever and ever. Amen.
Hebrews 13.20,21
All Thanks be to God.
The following responsory may be said
Into thy hands, O Lord, I commend my spirit.
All Into thy hands, O Lord, I commend my spirit.
For thou hast redeemed me, O Lord, thou God of truth.
All I commend my spirit.
Glory be to the Father, and to the Son, and to the Holy Ghost.
All Into thy hands, O Lord, I commend my spirit.
Keep me as the apple of an eye.
All Hide me under the shadow of thy wings.
Gospel Canticle
The Nunc dimittis (The Song of Simeon) is said or sung
All Preserve us, O Lord, while waking,
and guard us while sleeping,
that awake we may watch with Christ,
and asleep we may rest in peace.
1 Lord, now lettest thou thy servant depart in peace :
according to thy word.
2 For mine eyes have seen :
thy salvation;
3 Which thou hast prepared :
before the face of all people;
4 To be a light to lighten the Gentiles :
and to be the glory of thy people Israel.
Luke 2.29-32
Glory be to the Father, and to the Son :
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be :
world without end. Amen.
All Preserve us, O Lord, while waking,
and guard us while sleeping,
that awake we may watch with Christ,
and asleep we may rest in peace.
Prayers
Lord, have mercy upon us.
All Christ, have mercy upon us.
Lord, have mercy upon us.
All 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. Amen.
Blessed art thou, Lord God of our fathers:
All to be praised and glorified above all for ever.
Let us bless the Father, the Son, and the Holy Ghost:
All let us praise him and magnify him for ever.
Blessed art thou, O Lord, in the firmament of heaven:
All to be praised and glorified above all for ever.
The almighty and most merciful Lord guard us and give us his blessing.
All Amen.
[Wilt thou not turn again and quicken us;
All that thy people may rejoice in thee?
O Lord, shew thy mercy upon us;
All and grant us thy salvation.
Vouchsafe, O Lord, to keep us this night without sin;
All O Lord, have mercy upon us, have mercy upon us.
O Lord, hear our prayer;
All and let our cry come unto thee.]
Let us pray.
One or more of the following Collects is said
Visit, we beseech thee, O Lord, this place,
and drive from it all the snares of the enemy;
let thy holy angels dwell herein to preserve us in peace;
and may thy blessing be upon us evermore;
through Jesus Christ our Lord.
All Amen.
Lighten our darkness, we beseech thee, O Lord;
and by thy great mercy defend us
from all perils and dangers of this night;
for the love of thy only Son, our Saviour, Jesus Christ.
All Amen.
O Lord Jesus Christ, son of the living God,
who at this evening hour didst rest in the sepulchre,
and didst thereby sanctify the grave
to be a bed of hope to thy people:
make us so to abound in sorrow for our sins,
which were the cause of thy passion,
that when our bodies lie in the dust,
our souls may live with thee;
who livest and reignest with the Father and the Holy Ghost,
one God, world without end.
All Amen.
Look down, O Lord, from thy heavenly throne,
illuminate the darkness of this night with thy celestial brightness,
and from the sons of light banish the deeds of darkness;
through Jesus Christ our Lord.
All Amen.
Be present, O merciful God,
and protect us through the silent hours of this night,
so that we who are wearied
by the changes and chances of this fleeting world,
may repose upon thy eternal changelessness;
through Jesus Christ our Lord.
All Amen.
The Conclusion
We will lay us down in peace and take our rest.
All For it is thou, Lord, only that makest us dwell in safety.
Abide with us, O Lord,
All for it is toward evening and the day is far spent.
As the watchmen look for the morning,
All so do we look for thee, O Christ.
[Come with the dawning of the day
All and make thyself known in the breaking of bread.]
The Lord be with you
All and with thy spirit.
Let us bless the Lord.
All Thanks be to God.
The almighty and merciful Lord,
the Father, the Son and the Holy Ghost,
bless us and preserve us.
All Amen.
© The Archbishops' Council of the Church of England, 2000-2004
All of the official Common Worship publications are being published by Church House Publishing.
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