The goal of the liturgy that follows - entitled ‘Rite X’ - is fourfold.  First, it exists to retain the important changes in the liturgy that occurred in the 1979 Prayer Book, the most important being the use of modern language, but also the restoration of some older forms.  Second, Rite X is intended to correct the more exploratory nature of the 1979 BCP - above all, its various Eucharistic rites - that all too often come across like a series of unfinished drafts, rather than a single, coherent form of public worship.  In other words, Rite X exists to restore the communal aspect of common prayer.

Third, and following from this, it is entitled “the Divine Service” - a title which owes its origins to Archbishop Cranmer’s rejection of the medieval idea of the Mass, and his attempt to place the liturgy on more solid Apostolic-Patristic ground.  However, the service is also “called the Mass”, which follows the original form set forth in the 1549 Book of Common Prayer.  Regardless as to which title one uses, this communicates more clearly and more succinctly than, e.g., “Rite II Eucharist”.  Fourth, the rite below works according to older forms - those of the 1928 American Book of Common Prayer, the 1662 English Book of Common Prayer, and the Caroline Divines - most notably Lancelot Andrewes’ Preces Privatae.  It is a shame that Anglicans have put their greatest poets to such little liturgical use.  I hope that this might be the beginning of a change in that.  The Prayers of the People below are heavily indebted to Andrewes.  As might be surmised, Rite X therefore intends to return majestic, substantive, and inspiring language to common prayer.

A few other details should be noted.  First, the ‘filioque’ is dropped in the Creed.  It is long past time for this to have occurred.  Second, the liturgy presumes an Eastward facing altar, which has not been pulled out in the neo-Romish style.  Thus, and third, Rite X presumes that the priest will have his back to the people at various points in the service.  There is deep symbolism in this, and I hope that we will return to it in the near future.  Lastly, I hope to have restored in what follows a stronger sense of the need for repentance.  Some might say that this is tantamount to a stronger liturgical expression of the reality of sin, but I don’t think that is quite the case.  We are not called to focus on sin, but on the need for repentance - the need for changing direction and adopting a new way of life.  Repentance presupposes the explicit naming of sin, but the explicit naming of sin does not always result in the preaching of repentance (hence the experience of condemnation).  Part of the reason that the 1979 BCP inculcated little sense of the need for holiness was not because it focused too little on sin, but because it focused too little on repentance.  I hope that the Prayers of the People, in particular, are stronger than those of the current BCP, and that rather than being prayers for the passive (as too many of them are), these prayers can be quickly taken up by those who already know themselves to be continually called to return to Christ.

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The Divine Service, also called the Mass

The Liturgy of the Word

A hymn, psalm, or anthem may be sung.

All shall stand.

All shall bow as the cross is processed.

Celebrant: Blessed be God: Father, Son, and Holy Spirit.
People: And blessed be his kingdom, now and forever.
Amen.

The Collect for Purity

The Celebrant shall turn from the people and face the altar.

Almighty God, to you all hearts are open, all desires known, and from you no secret is hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord.  Amen.

The following hymn is sung, all still standing.

Glory to God in the highest,
and peace to his people on earth.

Lord God, heavenly King,
almighty God and Father,
we worship you, we give you thanks,
we praise you for your glory.

Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
you take away the sin of the world:
have mercy on us;
you are seated at the right hand of the Father:
receive our prayer.

For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father.  Amen.

During Lent, the following is sung, all kneeling.

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

Or

Holy God,
Holy and Mighty,
Holy Immortal One,
Have mercy on us.

The Celebrant shall turn and face the people.

Celebrant:  Glory be to the Father, and to the Son, and to the Holy Spirit;
as it was in the beginning, is now, and ever shall be:
world without end.
Amen.

The Collect of the Day

Celebrant:  The Lord be with you.
People:  And also with you.
Celebrant:  Let us pray.

The celebrant says the collect.

People:  Amen.

The Lessons

All sit.  One or two lessons shall be read, the Reader first saying

A Reading from the inspired ____.

After each Reading, the Reader shall say

The word of the Lord.

People:  Thanks be to God.

A Psalm shall follow the first Reading.

A hymn may follow the second Reading.

Then, all standing, a Deacon or a Priest shall process the Gospel and say

  The Holy Gospel of our Lord Jesus Christ according to ____.

People:  Glory to you, Lord Christ.

After the Gospel, the Reader shall say

  The Gospel of the Lord.

People:  Praise to you, Lord Christ.

The Sermon

The Nicene Creed

We believe in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is, seen and unseen.

We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God,
Light from Light,
true God from true God,
begotten, not made,
of one substance with the Father.
Through him all things were made.
For us and for our salvation
he came down from heaven:
By the power of the Holy Spirit
he became incarnate from the Virgin Mary,
and was made man.
For our sake he was crucified under Pontius Pilate;
he suffered death and was buried.
On the third day he rose again
in accordance with the Scriptures;
he ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
And his kingdom will have no end.

We believe in the Holy Spirit,
the Lord, the giver of life,
who proceeds from the Father.
With the Father and the Son he is worshipped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
And the life of the world to come.  Amen.

The Prayers of the People

All shall kneel.

A deacon or other leader shall lead the following.

Open our lips, Lord.
Our mouths shall declare your praise.

We thank you for the gift of life.  Your glory is made manifest in the natural order, in the bounty of harvests, and in the renewal of creation.
Our mouths shall declare your praise.

We thank you for the gift of new life.  You are made known to all people by your Son, who emptied himself unto death, so that death might die, so that sin might cease, and so that we might live.
Our mouths shall declare your praise.

We thank you that saints N. and N. will be commemorated this week.  Their lives reflect the splendor of the Gospel, and the radiance of Christ.
Our mouths shall declare your praise.

For the Church catholic: its stability and increase, its perfection and pacifying, the restoration of things wanting in it, and the strengthening of things that remain, let us pray to the Lord.
Make us children of light, and bestow your peace upon us.

For N., Archbishop of Canterbury, for N., our Primus, for N., our Bishop, and for all priests, deacons, and other ministers, let us pray to the Lord.
Despise not your holy things, but be gracious to your servants.

For our city, our nation, and our world, let us pray to the Lord.
Lord, have mercy.

For the illumination of our hearts and minds, as we seek to bring healing and comfort to the poor, the sick, the oppressed, and the lonely, let us pray to the Lord.
Lord, have mercy.

That N. and N. of this parish, with all others who now sleep in hope of the resurrection, may soon awake and sing God’s praise, let us pray to the Lord.
Lord, have mercy.

That we may end our mortal lives in faith, hope, and love, at peace with God, with others, and with ourselves, let us pray to the Lord.
Lord, have mercy.

The People may add their own petitions, in silence or aloud as directed.

In the Communion of N., the Blessed Virgin Mary, and all the saints, let us commend ourselves in thought, word, and deed to Christ our Lord.

The Celebrant adds a concluding Collect.

The Confession of Sin

Celebrant:  Let us confess our sins against God and our neighbor.

Silence shall be kept.

All shall pray.

Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all persons: We confess that we have sinned against you in thought, word, and deed.  Through things done and left undone, through things said and left unsaid, by the thoughts of our minds and the desires of our hearts, we have turned from your ways and given ourselves to sin and death.  Lord have mercy, Christ have mercy, Lord have mercy on us; comfort us and forgive us.  Then we shall delight in your will, and walk in your ways, to the glory of your Name.  Amen.

The Celebrant shall stand, turn from the people, and face the altar.

Celebrant:  Restore those who have not forgotten their own offenses.
People:  Calm the waters of our fear, and kindle the flame of our love.

Celebrant:  Of Christ’s tears grant us some.

Silence shall be kept.

The Celebrant shall turn and face the people.

Almighty God, our heavenly Father, has promised forgiveness of sins to all who turn to Him with true faith and repentance; Have mercy upon you (+); pardon and deliver you from all your sins.  By the power of the Holy Spirit, may you be sustained in all goodness, strengthened in all virtue, set apart unto holiness, and brought to everlasting life through Jesus Christ our Lord.  Amen.

The Peace

All shall stand.

<o>Celebrant</i>:  The peace of the Lord be always with you!
People:  And also with you!

All shall greet one another in the name of the Lord.

The Great Thanksgiving

The people shall return to their seats.

Silence shall be kept.

If the Celebrant is not yet wearing the chasuble, he shall kneel before the altar and put it on.

The Celebrant shall stand, turn, and face the people.

Celebrant:  The Lord be with you!
People:  And also with you!

The catechumen shall stand.

Celebrant:  Beloved, you are candidates for holy baptism; even now, the sweet fragrance of the Holy Spirit blows about you.  With us today, you have heard the inspired words of prophets and apostles. Go now and ponder these things.  In the name (+) of the Father, and of the Son, and of the Holy Spirit.
Amen.

The catechumen are dismissed.

Celebrant:  All who are baptized,
all who have turned from their sins,
all who are in love and charity with their neighbors,
Listen to the words of comfort
spoken by Christ to all who turn to him:
“Come to me, all of you who toil and are burdened.  I will give you rest.” (Matt. 11:28)

People:  Refresh your servants, O Lord, wearied with the burden of sin.

Celebrant:  Lift up your hearts!
People:  We lift them to the Lord!
Celebrant:  Let us give thanks to the Lord, our God!
People:  It is right to give him thanks and praise!

The Celebrant shall turn, face the altar, and proceed.

It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty, Creator of heaven and earth.

Here the Proper Preface is sung or said on all Sundays, and on other occasions as appointed.

Christmas (and seven days after):
You sent your Son, Jesus Christ, who emptied himself this day; by the power of the Holy Spirit, he became human, and was born of the Blessed Virgin, Mary, his mother; in his life, he taught the truth; in his death, he defied the grave; without sin, he cleansed our sin; through him, we are adopted as children of God, and born again of water and of spirit.

Epiphany (and seven days after):
Jesus Christ, our Lord, manifested his glory through our mortal body, so that he might illuminate the darkness and bring all people into his own glorious light.

Purification and Annunciation:
In the mystery of the Word-made-flesh, you have caused a new light to shine in our hearts; through the face of your dear Son, Jesus Christ, you have renewed our minds, and given us knowledge of your glory.

Transfiguration:
On the heights of Sinai you gave the Law, a shadow of things to come; on the heights of Tabor, your Son was beheld in his uncreated glory.  There he spoke with prophets who spoke of him, so that we may speak of him, and so that he may speak of us before your throne.

Easter (and seven days after):
We are bound to praise you for the resurrection of your Son, Jesus Christ, our Lord: he is the Paschal Lamb who was offered for us; he has taken away the sins of the world; united with him in holy baptism, his death has destroyed our death, and we rise with him to everlasting life.

Ascension (and seven days after):
After his most glorious resurrection, your beloved Son, Jesus Christ our Lord, manifested himself to his disciples; and, when he ascended before their eyes, he sent them out as his apostles, so that all who receive their preaching may ascend with him, and reign in glory.

Pentecost (and six days after):
The great promise of Jesus Christ, our Lord, was fulfilled this day when the Holy Spirit descended as the teacher of all truth, and the comforter of all people; made manifest as tongues of fire upon the apostles, they went out and preached the Gospel to all nations; we have been called out of darkness and into the light, out of ignorance and into the truth, so that we may follow and do the same.

Trinity Sunday:
With your only-begotten Son, and with your Holy Spirit; with your Wisdom and with your Comforter; as Love, Beloved, and Loving; you are one God, a trinity of divine persons, a unity of divine substance, a harmony of divine wills.

All Saints:
In the communion of your saints, heavenly Father, we are united to a great cloud of witnesses; we will intercede as they intercede; joining in their fellowship, we will run the race set before us, and together with them we will receive the crown of unending glory.

The Celebrant shall continue.

Therefore, we praise you, joining our voices with Angels and with Archangels and with all the company of heaven, who forever sing this hymn to proclaim the glory of your Name:

All shall sing.

Holy, holy, holy Lord, God of power and might,
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he (+) who comes in the name of the Lord.
Hosanna in the highest.

The people shall kneel.

The Celebrant shall continue.

Holy, gracious, infinite Father: in your unbounded love you made us for yourself, but we turned from you and fell into sin and death; in the fullness of time, you sent Jesus Christ, your only begotten Son, to be united to our human nature, to live and die as one of us, but to be raised again in glory, reconciling us to you, the Father of all.

He suffered death upon the cross, where he offered himself, in obedience to your will, a full, perfect, and sufficient sacrifice and satisfaction for the sins of the world.

In his holy Gospel he instituted, and commanded us to continue, a perpetual memory of his death and the promise of his return.

On the night he was betrayed, he took bread; and when he had given thanks, he broke it.

Here the bread is broken before the people.

He gave it to his disciples, and said, “Take, eat: This is my Body, which is given for you.  Do this in remembrance of me.”

After supper, he took the cup of wine.

Here the cup is lifted before the people.

When he had given thanks, he gave it to them, and said, “Drink this, all of you.  This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins.  Whenever you drink of it, do this in remembrance of me.”

At the following, the Celebrant shall lay a hand upon the bread, upon the cup, and upon any other vessel containing bread and wine to be consecrated.

Almighty Father, hear us now, we humbly pray.  Bless (+) and sanctify (+) this bread and this wine by your Holy Spirit, that it may be for us the Sacrament of Thanksgiving, the Body and Blood of your Son.  Bless and sanctify us also, that we may faithfully receive this holy Sacrament, and serve you in unity, constancy, and peace.

People:  Hosanna in the highest; Hosanna now on earth.

The Celebrant shall continue.

We offer and present ourselves, our souls and our bodies, to be a holy and living sacrifice before you now.  Receive us in this, our sacrifice of praise and thanksgiving, according to the merits of your Son, Jesus Christ, our Lord.

People:  Hosanna in the highest; Hosanna now on earth.

The Celebrant shall kneel before the altar.

All shall pray.

We do not presume to come to this, your holy table, most merciful Lord, trusting in our own righteousness, but in your many great and wonderful mercies.  Of ourselves, we are not worthy to gather the crumbs under your table.  But you are unfailing in your mercy, and steadfast in your love.  In this mystical and joyful feast, grant that we may eat the body and drink the blood of your Son, our Savior.  Our mortal bodies are healed by his most holy body, our sinful souls are cleansed by his most precious blood, and we, filled with his grace and heavenly benediction, shall evermore dwell in him, and he in us.  Amen.

Silence shall be kept.

Celebrant:  And now, as our Savior Christ has taught us, we are bold to say,

All shall pray.

Our Father, who art in heaven,
hallowed by thy name,
thy kingdom come,
thy will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those
who trespass against us.
And lead us not into temptation,
But deliver us from evil.
For this is the kingdom,
and the power, and the glory,
for ever and ever.  Amen.

The Celebrant shall stand, face the people, and say.

The gifts of God for the people of God.

When there are baptisms, the Celebrant shall say.

Holy things for holy people.

The Celebrant shall continue.

Take them in remembrance that Christ Jesus died for you, and feed on him in your heart, by faith and with thanksgiving.  Amen.

The ministers receive the Sacrament in both kinds, and then immediately deliver it to the people.

The Bread and the Wine are given to the communicants with these words.

The Body of our Lord Jesus Christ, keep you in everlasting life.
The Blood of our Lord Jesus Christ, keep you in everlasting life.  Amen.

Or

The Body of Christ, the bread of heaven.
The Blood of Christ, the cup of salvation.  Amen.

After Communion, the Celebrant shall say.

Let us pray.

All shall kneel.

Eternal God, heavenly Father,
You have truly fed us in these holy Mysteries
with the spiritual food
of the most precious Body and Blood
of your Son, our Savior, Jesus Christ.
You have assured us in them
that we are living members
of the mystical Body of your Son,
and heirs of your eternal kingdom.
Assist us, then, with your grace,
that may continue in that holy fellowship.
Grant us strength and courage
to love and serve you
with gladness and singleness of heart;
through Jesus Christ our Lord,
to him, to you, and to the Holy Spirit,
be all honor and glory, world without end.
Amen.

The bishop when present, or else the Celebrant, shall bless the people.

Celebrant:  The peace of God, which surpasses all understanding,
keep your hearts and minds in the knowledge and love of God,
and of his Son, Jesus Christ our Lord:
And the blessing of God Almighty (+), the Father, the Son, and the Holy Spirit,
Be with you and remain with you always.  Amen.

The Commissioning

Celebrant:  We are sent out in the name of Christ!
People:  Thanks be to God!  Alleluia, Alleluia!

The “Alleluia, Alleluia” is omitted during the season of Lent.
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Ben, have you seen the new translation (almost approved) of the Roman Missal?  See it here:
http://www.usccb.org/liturgy/missalformation/OrdoMissaeWhiteBook.pdf

It’s significant in its attempt to retain contemporary language while also reclaiming some of the things thrown aside in the revisions of the 70’s.  E.g. the abominable “and also with you” is replaced with a much more reasonable “and with your spirit.” 

Another thing that I’d point out is the unfortunate and unnecessary tendency for modern collects to turn the form “Almighty God, who hast….” into “Almighty God, you have…”  At the end of the day it’s fine, but I do think it more elegant (in a concise formal prayer like the collect) to retain a somewhat more complex sentence structure.

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Thanks for that.  I had heard of it, but not read it.  It didn’t move me, to be honest, although the points of contact with Anglican liturgy are striking (or, maybe it’s the other way around - I don’t know).

Why do you say that “and also with you” is less reasonable than “and with your spirit”?  Just curious.

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Following are off-the-cuff comments to the above as far as my understanding is concerned.  Feel free to correct me if I have misunderstood something.

My understanding of Divine Services (as Cranmer understood the term) was a reference to the Office, not the Eucharist.  Also, a couple comments regarding the service.

I find “Blessed be God:” to be dangerously modalistic (a comma, instead of a colon, helps), especially if understood in context of the Eastern liturgy from which we get the phrase: Blessed be the kingdom of the father, and the son, and the holy spirit. 

In the response, I certainly prefer “and with your spirit” which gives the sense of the Spirit of Christ brought through the priest. 

I very much like the current prayer book’s sense of kneeling/standing, which is consistent with an earlier ecumenical council’s ruling that, except during Lent, kneeling was forbidden on Paschal feasts (for which the Lord’s Day is representative).  Kneel for prayer and for Epiclesis/words-of-institution only, on Lent and weekdays, (I pray standing, profound bow during the epiclesis, cross my self during the words of institution, on Sundays/holy days/Pascha).

“Blessed is he…” should not require a crossing of yourself; but should be left to the individual (see the 1549 prayer book); the emphasis is on Christ, not the individual.

Kudos for removal of the filioque.

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David -

First, thank you for the comments.  I will have to look into the Divine Service referring to the Office, not the Eucharist.  I could very well be wrong.

One of the concerns here is to fashion a coherent pattern of piety - hence the opening directive to bow as the cross is processed, and the explicit directive to cross oneself at various times.  Someday, I hope to hammer it out a bit more, but it remains a concern of mine that the BCP at present, through its various rites, does less to shape a distinctive pattern of piety and theology, and more to allow for a diversity of experimentation without a common center.  Although the 1979 was intended to collapse the High and Low Church tendencies vis-a-vis the 1928 BCP, I don’t know that it was a move forward, so much as a lateral move.  Thus, the inclusion of Andrewes’ prayers, for instance, and some of the more classic facts of the Common Prayer tradition - a revised Prayer of Humble Access, for instance.  Praying shapes believing; thus, liturgy should inculcate a sense of the need for a new direction (the emphasis upon repentance), the majesty of God (the emphasis upon our own humility in prayer, and an attempt to have less banal prayers), a sense of sacramental ecstasy (hence the acclamation “Hosanna in the highest; Hosanna now on earth” after the consecration).  The liturgy should also, I think, inculcate a sense of the Communion of Saints - hence the two prayers pertaining to death (one for those who have already fallen asleep - the biblical imagery is crucial, I think, for shaping the Christian imagination about death - and a second prayer concerning our own mortality, the recognition of which was once central to Anglican liturgies, but is now sadly occluded).

As for kneeling/standing, my experience has been that it is rare that anyone stands.  Thus, I dropped it.  I suppose, however, that it could be orchestrated according to the liturgical seasons to better effect.  That would indeed be something worth looking into!

Best,
Ben

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Ben, thanks so much for this, it warms my young-fogey heart to see this. I toy with these kinds of things on my computer all the time. I am certainly much too afraid to share them!

I am encouraged to see a post like this and I agree with and affirm most of the basic principles behind it: 1. Keep the best of what the liturgical renewal movement discovered, and 2. discard what it invented. Liturgy isn’t made new whole-cloth, it is received. So, kudos with contemporary language, and kudos for 4. the desire to return to the traditional beautiful language received by the tradition. Love the 3. title change to “divine service.” That names the whole service, rather than naming the whole, by synecdoche, from one of its parts (e.g., “communion,” “Eucharist,” “mass,” “synaxis,” and so many of its various titles: the East gets this right).  East-facing altar: yes, of course.

All that said, and without going into too much detail (liturgists are famous for excruciating hair-splitting) I would like to point up some places where I would disagree with some of your choices. I mean these as friendly collaboration, not rebuke:

The first and most serious problem: over-rubrication! It is not our tradition to define the ceremony of the rite overly. We allow for interpretation and having low-rubrication allows for such regional and local interpretation. When we are tempted to over-rubricate, it really often just shows how we wish we could convince everybody to do it! And it betrays the theological and ceremonial commitments of the framer. May I guess that you would fairly well identify yourself as an Anglo-Catholic? Just a guess. Here is an example “everyone returns to their seat.” Really? What if it is an out-door service? What if we’ve really retrieved the tradition and there are no pews or chairs? Doesn’t make much sense. Doesn’t need to be said.

I worry about the filioque as well, but, really, that is pretty well received in the West so it is going to take some serious ecumenical dialogue to move on that one - we can’t just write it into the liturgy (just yet) because we all agree its a good idea. That is the same mistake of over-revision that we inherit in the 79 prayer book that we are trying to correct.

I find there to be a little bit too much versicle and response for our tradition, especially, for example, around the confession. Keep it simple. Reformed catholicism (emphasis, for my purposes here, on the “reformed.”) And what happened to the comfortable words?

The issue is not repentance versus sin, I mean, we only need to repent b/c we have sinned. We must assume that, in the Garden of Eden, we were set on the right course from the start. The issue is that God is so transcendent that approach is inherently impossible (by human effort alone): sin just compounds the situation. The current rites didn’t just relieve us of a little guilt (perhaps not a bad thing), they also drained all the transcendence out (definitely a bad thing).

Dismissal of the catechumens? Really? I mean, it is cool. But that seems like it could be included as an option in the catechetical material of the BOS. It does not reflect current practice (or need, I dare say), and so should be given as an option for those parishes who feel attracted to it.

Despite your desire to return to more traditional language the Eucharistic prayer is still largely asyndotic. We need to return to subordinating connectives, especially in the Eucharistic prayer. Again, with regards to the Eucharistic Prayer, I couldn’t identify a clear doxology and great amen. Finally, and more importantly, your Eucharistic prayer seems more like the 79 prayer A than like the core of our inheritance, Rite I prayers 1 and 2. I would rather see those, in updated language.

Seems to me that the prayer of humble access needs to keep a “may” rubrication. How about a more traditional post-communion prayer? “Commissioning,” why not the old traditional, “dismissal”? But now I am getting nit-picky, and I said I wouldn’t.

All these things being said, I still want to affirm the general drift of this rite and the principles you listed as underlying it. This is an example of the direction that the future of liturgical reform needs, ought, indeed must go.

So thanks for sharing it! Peace

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On the question of “and also with you” v “and with thy (your) spirit”, I think the stated purpose of the experiment- Rite X, is sufficient to support the use of the latter.
“Rite X therefore intends to return majestic, substantive, and inspiring language to common prayer.”

“And also with you,” is not majestic, substantive or inspiring.  It does not “feel like church.”  In every case where I have asked people in the pews, they prefer “and with thy spirit.”  To this day, regardless of what is written in front of me, “and with thy spirit” is the autonomic response.

I shall have to leave it to the true Greek scholars among us to tell us which is more correct from early Greek liturgy (or at least wait until I am home and can consult Gregory Dix), but I do not think you can argue much over which is more correct from the Latin mass- which is certainly where Anglicans adopted it.

Dominus vobiscum
Et cum spiritu tuo

From what I understand, most other languages and churches stick with more traditional translations. The use of “and also with you” appears to be one of the ‘79 innovations that further divides us from other Christians, and on that issue alone, is suspect.

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I rather like the Western Pennsylvania (aka. Pittsbugh) rite for the Sursum Corda:

The Lord be with yins.
And right back at ya.
Your hearts need lifted.
We give ‘em to the Lord, ‘n’ ‘at (“and that”).
Let’s give thanks to the Lord our God.
Red’ up the table ‘cuz it’s goin’ dahn (“down”) right now.

For all my Yinzer Anglican buddies, whether staying or going.

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Dear Dr. Jennings -

First, thank you for the response!  Off the bat, the answer is that I do not consider myself an Anglo-Catholic, actually, although I admire Anglo-Catholicism’s attempt to craft a form of piety, particularly as it pertained to liturgical worship.  I hope that the next liturgical revision might actually also craft a form of Anglican piety; thus, I am interested in what the Anglo-Catholics did and I hope to learn from them what I can.  I do find myself with much love, however, for Percy Dearmer-type Anglo-Catholicism, though, and I do think we should lament the loss of that center within the Communion.

Second, in terms of the filioque, Anglicans have discussed deleting it for so long that I think we ought to just do so.  ACC resolutions at the very beginning looked quite seriously at the matter.  I do think it is sad that we have not followed through on the matter.

Third, I do not wish to claim “repentance vs. sin” or anything like that.  What I mean is that repentance necessitates *choosing* to walk in a new direction.  It’s the Gospel call to renewed life - a new way of living - that is missing from the current liturgy, and which I want to see reinscribed.  Our prayers are largely prayers for the passive.  We pray for the environment our the lonely or whatever, yet the prayers carry no sense that it is our job to go out and do something, to change things, to repent of our own sin in these areas.  Prayers for the passive are nothing but a liturgical salve upon burning consciences - perfect for politically reactionary but ultimately complacent bourgeois church-goers.  They are the sort of prayers needed for those who want to launch a revolution from the comfort of their own pews.  Yet, that isn’t genuine Christianity. 

My point about repentance and sin might be better put as follows: there are those who simply wish to focus on sin - we hear their voices in the far right - and believe that the liturgy focuses too little on sin.  I remember reading something by Kendall Harmon on this a few years ago (and I do believe it was him actually, and not just posted on his blog).  But, Christ did not come to call us to focus on sin; he came to call us to repentance.  Obviously, repentance presupposes sin, but the point is that it doesn’t end there.  The point of drawing attention to sin is not to draw attention to sin, but to draw attention to Christ calling us to repentance.

Fourth, as far as the dismissal of the catechumens goes, you are right: it isn’t a part of anything in the Anglican Communion.  All the more reason, then, to reinscribe it!  Part of what such a dismissal means - or, at least, should mean - is that the church is expected the liturgically articulate, every Sunday, the Gospel call to men and women.  This, in turn, further means that making converts is given an explicit focus on Sunday mornings.  It isn’t now, and hasn’t been in quite a long time.  Conversion - the need for conversion - must, again, be reinscribed.  We can’t be passive with this, whether in terms of our own existence as a church, or in terms of our existence in the world.  We have something to give: let us give it.  Let us call out so that people might receive it.  Let us give an explicit place to the making of converts; let us have discipleship and the recognition of that when baptism occurs.

Obviously, and on a side note (but not unimportantly), one facet of this is that the importance of the Great Sacraments is heightened.  They are genuine initiations into the mystical body of Christ - and, I do believe, the current debates about giving the Sacrament to the Baptized would be given a very different sort of focus if something like this were in the liturgy.  Hence the invitation to Holy Communion which follows the dismissal of the catechumens - it begins as a call to the baptized.

Lastly, in terms of the doxology and great amen, I will look into it.  Thanks for the suggestion and for the comments, and I look forward to reading your comments more.

Best,
Ben

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Fourth, as far as the dismissal of the catechumens goes, you are right: it isn’t a part of anything in the Anglican Communion.  All the more reason, then, to reinscribe it!  Part of what such a dismissal means - or, at least, should mean - is that the church is expected the liturgically articulate, every Sunday, the Gospel call to men and women.  This, in turn, further means that making converts is given an explicit focus on Sunday mornings.  It isn’t now, and hasn’t been in quite a long time.  Conversion - the need for conversion - must, again, be reinscribed.  We can’t be passive with this, whether in terms of our own existence as a church, or in terms of our existence in the world.  We have something to give: let us give it.  Let us call out so that people might receive it.  Let us give an explicit place to the making of converts; let us have discipleship and the recognition of that when baptism occurs.

Right on!

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