|The Book of Common Prayer|
The current 1989 Prayer Book for New Zealand is looked to by many in the Anglican Communion as the future of Prayer Book revision. This 1966 Liturgy presented here marks the first movement in revisions leading to the 1989 Prayer Book. As noted below, prior to this the only permitted Liturgies in New Zealand were that of the 1662 BCP, and portions of the 1928 English Revision. This 1966 Liturgy was influenced by the 1964 Liturgy for Africa and the 1954 Eucharist of the Church of South India. It was apparently well-received, in spite of its very significant departure with the past. There were certain criticisms, however, including the omission of the Ten Commandments (or even a Summary of the Law), remembering the dead in the intercessions, the form of the Eucharistic Prayer, the lack of a blessing at the end, and the the very spare Form of Supplementary Consecration. Many of these criticisms were addressed in a 1970 revision, which became far more popular in New Zealand than the official 1662 Eucharist. Further revision occurred in 1984; this revision became with minor changes the Liturgies of the Eucharist in the 1989 Prayer Book for New Zealand.
More detailed information, along with the 1970 and 1984 texts, may be found in Colin Buchanan's Liturgy series: Modern Anglican Liturgies, Further Anglican Liturgies, and Latest Anglican Liturgies, and also in the Oxford Guide to the Book of Common Prayer.
|Thanks are due to Richard Mammana, who transcribed the text, and to Thomas Rae for providing a copy of the text|
The Church in New Zealand inherited from the Mother Church in England the priceless possession of the Book of Common Prayer of 1662.
To plan and prepare a revised Book of Common Prayer, either in stages or as a whole, in the light of the needs of the Province and of contemporary liturgical developments and,The Commission has so far concentrated its effort upon revising the service of Holy Communion.
Itself or through its delegates to prepare a Lectionary for use in the Church of this Province.
In recent times much new light has been thrown on the subject of worship as a result of Biblical and liturgical research. Successive Lambeth Conferences have recognised the implications of this, and have indicated the principles upon which Prayer Book revision should proceed. The Liturgical Consultation of the Toronto Congress in 1963 appointed a learned commission “to prepare recommendations for the structure of the Holy Communion service which could be taken into consideration by any Church or Province revising its Eucharistic rite, and which would both conserve the doctrinal balance of the Anglican tradition and take account of present liturgical knowledge”. These recommendations we have had before us, along with almost every proposed or actual revision throughout the Anglican Communion. We were also privileged to see the Holy Communion service proposed by the English Liturgical Commission.
A feature of Anglican worship is the extensive use it makes of the words of Scripture. The proposed Liturgy carries this principle even further, providing a Bible sentence for each Sunday (the theme of the day) and an Old Testament lesson, in addition to the Epistle and the Gospel.
Biblical quotations are from the Revised Standard Version of the Bible. The Commission has used English of a similar nature in the service.
The introduction of a theme for each Sunday has not only governed the choice of the Scripture readings, but has also meant preparing new Collects for the year.
The Liturgy has been drawn up with the principle of flexibility in mind, and with a knowledge of the varied settings in which it will be used in country, town and city. There are parts of the service which need not always be used, and for days other than Sundays or Holy Days, a shorter order still is permitted. The Liturgy is suited both to the simplest said service and to the richness of cathedral worship, according to the custom of every place, and allows the fullest participation by the people.
For occasions when it is not desired or possible to celebrate the Holy Communion, the first part of the Liturgy to the end of the Intercession provides an order of worship complete in itself. This service does not require the presence of a priest.
It is too much to hope that any proposed revision of a long-revered and well-known service would immediately receive general acceptance. Furthermore, a service designed to be spoken and used in worship cannot be properly appreciated merely by reading.
The Commission submits this Liturgy for experimental use in the Province over a period of three or four years, subject to the direction of the Bishop of any Diocese. It does so as the servant of the Church, whose members will in due course judge whether or not it is a fitting means of offering acceptable worship to God in Christ and of receiving grace in accordance with his promises.
Those who come to receive Holy Communion should prepare themselves in penitence and forgiveness.
The ancient discipline of fasting is a preparation for Holy Communion which may, or may not, be used according to each man’s custom and conscience.
There shall be no celebration of the Holy Communion unless there is at least one person present to communicate with the Priest.
The service following shall be said throughout in a clear and audible voice.
The Order here provided is for the use of the People led by the Priest. Private and individual devotions must not interfere with its course.
The Priest at the Holy Communion shall wear a cassock and surplice with scarf or stole, or an alb with the customary vestments.
The holy table at the Communion-time shall be covered with a clean white cloth.
The bread for the Communion shall be the best and purest wheat bread, whether loaf or wafer, that may be conveniently obtained.
Persons not in Holy Orders may be appointed to read the Old Testament Lesson, the Epistle and. the Gospel, and to lead the Intercessions.
In announcing the lessons the reader shall follow this form: The Book of Ezekiel, Chapter 34, Verse 11; The Epistle to the Hebrews, Chapter 4, Verse 14; The Holy Gospel according to St. John, Chapter 20, Verse 1.
The People shall stand and the Sentence appointed for the day shall be read, or else this Sentence:
This is the day which the Lord has made: let us rejoice and be glad in it.
Then the Minister shall greet the People, saying:
The Lord be with you.
This prayer shall then be said by the Minister, or by the Minister and People together:
Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hidden: cleanse our thoughts by your Holy Spirit, so that we may truly love you and worthily praise your holy name; through Christ our Lord. Amen.
Then shall follow:
Glory to God on high, and on earth peace to men of good will. We praise you, we bless you, we worship you, we glorify you, we thank you for your great glory, Lord God, heavenly King, God the Father Almighty.
Here the People shall kneel.
The hymn above may be omitted on any day not being a Sunday or holy-day, except from Easter Day to Trinity Sunday: on days when it is omitted the following may be used, repeating each three times if desired:
Lord, have mercy. Kyrie, eleison.
The Minister may say:
Hear the word of God to all who truly turn to him through Jesus Christ:
The Minister shall continue:
Let us then draw near with true penitence in full assurance of faith, and make our confession to our heavenly Father.
The Minister and People shall say:
Almighty Father, Judge of all men, we have sinned against you in thought, word and deed. We have not loved you with all our heart; we have not loved our neighbours as ourselves. Forgive us for your Son our Saviour Jesus Christ’s sake, and help us to serve you in newness of life, to the glory of your name. Amen.
The Priest standing shall say:
Almighty God, our merciful Father, who has promised forgiveness of sins to all who truly repent, turn to him in faith, and are themselves forgiving; have mercy on you, pardon and deliver you from all your sins, strengthen you in all goodness, and keep you in life eternal; through Jesus Christ our Lord. Amen.
If a Priest is not present the following prayer may be said:
Almighty God, have mercy on us, forgive us all our sins and deliver us from all evil, strengthen us in all goodness, and keep us in life eternal, through Jesus Christ our Lord. Amen.
THE MINISTRY OF THE WORD
The Minister shall say:
The Lord be with you.
The Sentence of the day may be said here, after which the Minister shall say:
Let us pray.
Then shall follow the Collect or Collects appointed, the People answering Amen.
The People sit while the OLD TESTAMENT LESSON is read.
A psalm, canticle or hymn may follow.
The EPISTLE is read, the People being seated.
After the Epistle, a psalm, canticle or hymn may follow. The Old Testament Lesson or the Epistle may be omitted. When the GOSPEL is announced, the People standing shall answer:
Glory to you, Lord God.
After the Gospel, they shall answer:
Praise to you, Lord Christ.
On Sundays here shall follow the Sermon.
After the Sermon the People stand, and there shall follow, at least on Sundays and holy days,
THE NICENE CREED
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God; begotten from the Father before all worlds; Cod from God; Light from Light; true God from true God; begotten, not made; being of one substance with the Father; through whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man: and was crucified also for us under Pontius Pilate; he suffered and was buried: and the third day he rose again according to the Scriptures: and ascended into heaven, and sits at the right hand of the Father: and he shall come again, with glory, to judge both the living and the dead; whose kingdom shall have no end.
Notices concerning the life and worship of the Church may be given here.
The Intercession may be led by a layman. The Minister may use any or all of the following petitions, provided that on Sundays at least one from each section is used. The petitions may be combined as necessary and others added as required.
The Minister says:
Let us pray for the whole Church of Christ and for all men according to their needs.
The People kneel, and after each petition or group of petitions answer:
Lord, hear our prayer.
For the union of all Christians in one holy Church, we pray to you;
For the peace of the whole world, we pray to you;
For all men and women in their daily life and work (especially . . . . ), we pray to you;
For the poor and hungry, the homeless and unemployed, we pray to you;
Let us pray in silence, each for our own needs:
Lord, hear our prayer.
Almighty God, who knows our needs before we ask, help us to ask only what accords with your will; and those good things we dare not, or in our blindness cannot ask, grant us in the name of your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, world without end. Amen.
When the service ends with the Intercession, the Lord’s Prayer may be said with the Grace or a blessing.
Or this prayer, which may be said by the Minister alone, or by the Minister and People together.
Almighty God, as we have been taught by your holy Word to pray for all men, so now we ask you to receive our prayers for the Universal Church, that it may be filled with the spirit of truth, unity and concord, and that all who confess your holy Name may agree in the truth of your holy Word, and live in unity and love.
Or this form may be used.
Father, you have taught us in Holy Scripture to pray for all men. Hear us when we pray for your holy Catholic Church.
All standing, the Priest facing the People, shall say:
Brethren, we are the Body of Christ.
Endeavour to keep the unity of the Spirit in the bond of peace.
Then shall bread and wine be placed in order upon the holy table or altar, and the gifts of the People may be presented at the same time.
To you, Lord, belongs the greatness, and the power, and the glory, and the victory and the majesty.
And the People still standing answer:
All that is in the heavens and in the earth is yours, and of your own we give you.
And the Priest may say:
Come, Holy Spirit, Sanctifier, everliving God, and bless us and these gifts prepared for your use.
THE EUCHARISTIC PRAYER
The Priest shall say:
The Lord be with you.
Lift up your hearts.
Let us give thanks to the Lord, our God.
It is most right and proper, holy Lord, almighty Father, everlasting God, that we should at all times, and in all places, give thanks to you through Jesus Christ, your only Son, our Lord; through whom you have created all things from the beginning and made man in your own image; through whom in the fullness of time you redeemed us, when we had fallen into sin, giving him to be born as man; to die on the Cross and to rise again for us; setting him in glory at your right hand; through whom you have made us a holy people by sending forth your holy and lifegiving Spirit; through him therefore with the faithful who rest in him and all the glorious company of heaven, joyfully we praise you and say:
Holy, Holy, Holy, Lord God of Hosts, heaven and earth are full of your glory. Glory to you, Lord most high.
Here may follow:
Blessed is he who comes in the name of the Lord.
The People shall kneel:
All glory to you, heavenly Father, who in your tender mercy gave your only Son Jesus Christ that all who believe in him might have eternal life. Hear us, merciful Father, and grant that receiving this bread and this wine in remembrance of the death and passion of your Son our Saviour Jesus Christ, we may be partakers of his most blessed body and blood; who, the night before he gave himself to death, * took bread, and when he had given thanks he broke it and gave it to his disciples, and said, Take, eat, † this is my body which is given for you; do this in remembrance of me. In the same way after supper he ‡ took the cup, and when he had given thanks he gave it to them, and said, Drink this, all of you, for § this is my blood of the new covenant which is shed for you and for many, for the forgiveness of sins; do this, as often as you drink it, in remembrance of me.
* Here the Priest is to take the bread into his hands.
His death, Father, we show forth, his resurrection we proclaim, his coming we await. Glory to you, Lord most high.
Therefore, Father, we do this as your Son commanded, offering to you our praise and thanksgiving for his one perfect sacrifice made on the cross for the sin of the world, for his mighty resurrection and glorious ascension, which we recall before you in this sacrament of the bread of life and the cup of salvation. Accept us, in him, we gray, with this our sacrifice of praise and thanksgiving, and grant that all we who are partakers of this holy communion may be filled with the Holy Spirit and made one in your holy Church, the body of your Son, Jesus Christ our Lord, through whom and in whom, in the unity of the Holy Spirit, all honour and glory be to you, almighty Father, for ever and ever. Amen.
The Lord’s Prayer may be said here or after the Communion, the Priest first saying:
As our Lord has taught us, we say:
Our Father in heaven, hallowed be your name; your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us the wrong we have done, as we forgive those who have wronged us. And lead us not into temptation, but deliver us from evil. For yours is the kingdom, the power, and the glory, for ever and ever. Amen.
THE BREAKING OF THE BREAD
Then shall the Priest break the bread, saying:
The bread which we break, is it not a sharing in the body of Christ?
Here, or during the Communion, may be said or sung:
Lamb of God, who takes away the sin of the world, have mercy on us.
This prayer may follow, said by the Priest alone or by the Priest and People together:
We do not presume to come to your holy table, merciful Lord, trusting in our own righteousness, but in your great mercy. We are not worthy even to gather the crumbs from under your table. But you are the same Lord, whose nature is always to have mercy. Grant us therefore, gracious Lord, so to eat the body of your clear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him and he in us. Amen.
The Priest shall receive the Holy Communion himself and shall then say to all the other communicants:
Draw near and receive the Body and Blood of our Lord Jesus Christ in remembrance that Christ died for you, and feed on him in your hearts by faith with thanksgiving.
Then shall the Sacrament next be administered to the Ministers who assist the Priest and then to the rest of the People. He who delivers the consecrated bread and wine shall say to each one who receives:
The Body of our Lord Jesus Christ which was given for you.
The Blood of our Lord Jesus Christ which was shed for you.
The Priest and any other of the communicants he may ask shall, here or at the Dismissal, reverently eat and drink whatever remains of the consecrated bread and wine, except such as may be required for the communion of the sick.
THANKSGIVING AND DISMISSAL
Then shall the Priest say:
Almighty and everliving God, we thank you with all our hearts for feeding us with the spiritual food of the most precious body and blood of your Son, our Saviour Jesus Christ. We acknowledge your love and care for us in making us members of his mystical body, the blessed company of all faithful people, and heirs of eternal life.
Here shall the People join the Priest in saying:
Therefore, heavenly Father, keep us with your grace in that holy fellowship, so that we may do the good works that you expect of us. And here we offer and present ourselves, soul and body, to be a holy and living sacrifice, through Jesus Christ our Lord, to whom with you and the Holy Spirit be all honour and glory, world without end. Amen.
Then shall the Priest dismiss the People, saying:
Go forth into the world in peace.
If insufficient bread and wine has been consecrated for the Communion, the Priest shall proceed in the following manner:
FORM OF SUPPLEMENTARY CONSECRATION
The Priest shall take as much bread or wine as is needed and say:
We take this bread* and declare it also † consecrated for this holy use that it may be to us the Body ‡ of our Lord Jesus Christ, in the name of the Father, and of the Son, and of the Holy Spirit. Amen.
* or wine, or bread and wine.
SAMPLE PAGE OF THE PROPERS
SEVENTH AFTER TRINITY
Sentence of the Day: 1 Cor. 12, 13
Almighty Father, let your continual pity cleanse and defend your Church, and because you have made us by Baptism the Body of your dear Son, grant that we may show forth his goodness to the praise of your holy name, through the same Jesus Christ our Lord.
Lesson: Exodus 19, 1-6 A Kingdom of Priests
EIGHTH AFTER TRINITY
Sentence of the Day: 2 Peter 1, 21
Almighty God, inspiring the Scriptures written for our instruction; make us so to hear them, read, mark, learn and inwardly digest them, that strengthened by your holy Word, we may embrace the hope of everlasting life you have given us in our Saviour, Jesus Christ.
Lesson: Joshua 1, 7-9 Heeding the Book
NINTH AFTER TRINITY
Sentence of the Day: John 3, 5
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