«Anglican Book Centre Toronto, Canada © Copyright 1985 by the General Synod of the Anglican Church of Canada Published by the Anglican Book Centre, ...»
The Book of
of the Anglican Church of Canada
with the Revised Common Lectionary
Anglican Book Centre
Copyright 1985 by the General Synod of the Anglican Church of Canada
Published by the Anglican Book Centre,
600 Jarvis Street, Toronto, Ontario, Canada, M4Y 2J6
All rights reserved. No part of this book may be reproduced, stored in a
retrieval system, or transmitted, in any form or by any means, electronic,
mechanical, photocopying, recording, or otherwise, without the written permission of the publisher.
Acknowledgements and copyrights appear on pages 925-928, which constitute a continuation of the copyright page.
In the Proper of the Church Year (p. 262ff) the citations from the Revised Common Lectionary (Consultation on Common Texts, 1992) replace those from the Common Lectionary (1983).
Manufactured in Canada.
Canadian Cataloguing in Publication Data Anglican Church of Canada. The book of alternative services of the Anglican Church of Canada.
Authorized by the Thirtieth Session of the General Synod of the Anglican Church of Canada, 1983. Prepared by the Doctrine and Worship Committee of the General Synod of the Anglican Church of Canada.
1. Anglican Church of Canada - Liturgy - Texts.
I. Anglican Church of Canada. General Synod.
II. Anglican Church of Canada. Doctrine and Worship Committee.
BX5616. A5 1985 264’.03 C84-099749-3 Table of Contents Introduction 7 The Calendar 14 The Divine Office Daily Prayer 36 The Penitential Rite 45 Morning Prayer 47 Prayers at Mid-day 56 Evening Prayer 61 Canticles 72 Introductory Responses 96 Responsories 101 Litanies, Thanksgivings, and Collects 110 Vigil of the Resurrection 133 The Great Litany 138 Baptism and Reconciliation Holy Baptism 146 Holy Baptism 150 The Reconciliation of a Penitent 166 The Reconciliation of a Penitent 167 The Reconciliation of a Penitent—A Short Form 171 The Holy Eucharist The Holy Eucharist 174 The Holy Eucharist 183 A Penitential Order 216 The Holy Eucharist—A Form in the Language of the Book of Common Prayer 1962 229 Communion under Special Circumstances 256 The Proper of the Church Year The Proper of the Church Year 262 Sundays and Holy Days 266 Ash Wednesday 281, The Sunday of the Passion 297 Maundy Thursday 304, Good Friday 308 The Great Vigil of Easter 321 Saints’ Days and Other Holy Days 398 Alphabetical List of Abbreviations 448 Daily Office Lectionary 450 Weekday Eucharist Lectionary 498 A Short Table of Psalms and Readings 524 Pastoral Offices Celebration and Blessing of a Marriage with the Holy Eucharist 526 Celebration and Blessing of a Marriage 541 Ministry to the Sick 551 Ministry to the Sick 554 Ministry at the Time of Death 559 The Funeral Liturgy 565 The Funeral Liturgy Form I 571 The Funeral LiturgyForm II 589 The Funeral Liturgy Form III 598 The Interment of Ashes 599 Thanksgiving for the Gift of a Child 606 Thanksgiving for the Gift of a Child 609 Episcopal Offices The Blessing of Oil 616 The Blessing of Oil 617 Confirmation 623 Preface to the Ordination Rites 631 Ordination of a Bishop 632 Ordination of a Priest 642 Ordination of a Deacon 651 Parish Thanksgiving and Prayers Thanksgiving on the Anniversary of a Parish 668 Occasional Prayers 675 Home Prayers 685 Home Prayers 686 The Psalter The Psalter 700 The Psalter 705 Music Responses for the Offices 912, Litany Responses 915 The Lord’s Prayer 918, Responses for the Eucharist 920 Introduction On 29 January 1971, the General Synod of the Anglican Church of Canada resolved to direct the National Executive Council, to initiate a process of revision of Church Services without delay, which will produce alternatives to services now offered by the 1959 Canadian Book of Common Prayer; and which will provide guidelines for their use throughout the Anglican Church of Canada.
The Synod also resolved, that in future revisions of our Common Prayer Book, more emphasis be given to permissive forms and less to mandatory forms of public worship, in order that in the use of one common book, we may still achieve that flexibility and variety we deem desirable. And that in the meantime General Synod be asked to give guidance to diocesan authorities in relaxing the rigid conformist notes still written into our Common Prayer Book.
By these and other resolutions the General Synod channelled and directed a movement for liturgical change which already existed, and inaugurated a period of experiment, evaluation, and change.
Between 1974 and 1978, the Doctrine and Worship Committee produced the Canadian Anglican Liturgical Series, composed of the following publications: Christian Initiation (1974), The Holy Eucharist (1974), Institution and Induction (1974), Christian Initiation: Study Document (1975), Thanksgiving for Birth or Adoption (1978), Celebration and Blessing of a Marriage (1978). This series constituted the first step in the implementation of the resolutions of the General Synod of 1971 which related to the area of liturgy.
On 23 June 1980, the Doctrine and Worship Committee submitted a new collection of liturgical texts to the General Synod, including a new form of the eucharist, Third Canadian Eucharist (1979). Most of these texts were approved (either explicitly or tacitly), some with the conditions of further negotiation and editing. They were subsequently published as The Lectionary (1980), Calendar of the Church Year (1981), Holy Eucharist: Third Canadian Order (1981), Alternative Ordinal (1982), and Holy Week (1982). A new form for the Celebration and Blessing of a Marriage was published in 1982.
The 1980 General Synod made two other significant decisions
Introduction 7regarding the liturgy of the Church. First, it rejected a proposal to proceed with the preparation of a revised Book of Common Prayer.
Second, it directed the Doctrine and Worship Committee, to proceed with the development of a book of alternative services, comprised of the commonly used services in the present Canadian Anglican Liturgical Series, revised where necessary, together with similar other services, for presentation to the next General Synod.
By these two actions the General Synod committed the Anglican Church of Canada, for the time being at least, to a pattern found also in the Church of England and the Anglican Church of Australia, in which the traditional rites of the Church coexist with contemporary and alternative rites. This Book of Alternative Services is therefore not a new Book of Common Prayer and does not replace it.
In 1983, the Doctrine and Worship Committee returned to the General Synod with a draft Book of Alternative Services which required further editing and revision. The General Synod authorized the committee to complete its task and to take the book to the National Executive Council for permission to publish for use, where permitted by the diocesan bishop, at least until the thirty-second General Synod (scheduled for 1989).
It may be seen from this brief history that the Book of Alternative Services, now presented for use, reflects more than fourteen years of continuous research, experimentation, criticism, and evaluation. This task has involved not only a succession of committees but a vast number of worshippers, lay people as well as clergy, who have worked in the movement for liturgical change.
Liturgical change is sometimes treated as a phenomenon unique to the twentieth century, a counter-current in the flow of Anglican piety.
The truth is that the distinctive ethos of Anglicanism emerged in a period of reformation which was characterized by even greater liturgical change than our own. This comparison of the present day with the Reformation era is important for an understanding of the contemporary liturgical scene. The spirit of reformation is neither anarchic nor destructive, but is rooted in the conviction that in times of great insecurity and change the centre cannot be held by a blind preservation of the forms in which tradition has been received, but only through diligent and passionate search for fresh expressions and Introduction evocations of the tradition. The wonder is not that so many twentieth century Christians are open to change but that the experiments of the Reformation era appeared to be treated as definitive for nearly four centuries. The gospel always has a reforming, reinterpreting edge to it, and the gospel is always the proper subject of the liturgy.
While there is a strong correspondence between the dynamics of the Reformation era and the present day, there is considerable difference in detail, rising from different perspectives in the Church’s understanding of itself and the world around it. The Reformation of the sixteenth century occurred at a time when Church and State enjoyed a relationship of comfortable interdependence (although the very political forces that embraced the Reformation were at the same time producing new and secular forms of government, which would eventually marginalize the Church). Christianity in its totality belonged to a known world and existed, with rare exceptions, where it enjoyed the protection of Christian princes. The goal of both Church and State was a stable society in which the place of all was known and maintained.
Theological and apostolic movements in subsequent centuries track the response of the Church to its changing context. The missionary movement in the seventeenth century and the Sunday School movement a century later both reflect a new attitude in Anglicans to the notion of unchanging boundaries, whether within the structure of society or in relation to a world beyond the borders of Christendom.
The evangelical revival emphasized the importance of personal and individual faith, as distinct from mere religious conformity, and released the energy of Newton and Wilberforce to attack and subdue the trade in slaves. The Tractarians and their successors rediscovered a vision of the Church as the sacrament of God’s kingdom in terms that challenged the social disorders of their day. Biblical criticism has fostered a rich, subtle, and theological understanding of the holy scriptures as the repository of the Church’s symbols of life and faith.
The Church of the present day is continuous with the Church of the sixteenth century, but different, just as the Church of the sixteenth century was continuous with but different from its medieval roots.
Liturgical continuity has always been maintained in tension with liturgical change. The Book of Common Prayer has hardly been used exactly as its original authors intended. Ceremonial subtleties have
Introduction 9constantly reinterpreted the liturgical tradition, as indicated by Anglican controversies relating to the location of the holy table, where the priest may stand, the vesture of clergy, the use of liturgical colours, the use of flowers and candles, as well as various physical acts of reverence. The text itself has been reformed in various ways in the Prayer Books of the different provinces of the Anglican Communion. The appearance of new and alternative books throughout the Communion reflects a further reformation of the form and structure of the text.
This Book of Alternative Services represents but a moment in the process of reformation. The gospel is truly perennial: unchanging but ever new in its confrontation and transfiguration of the world. Liturgy is the means by which the Church is constantly invested in that gospel, in the reading of the scriptures, in proclamation, in praise, in prayer of deep concern, and in those sign-acts which wordlessly incorporate the believer in the Word. Liturgy is not the gospel but it is a principal process by which the Church and the gospel are brought together for the sake of the life of the world. It is consequently vital that its form wear the idiom, the cadence, the world-view, the imagery of the people who are engaged in that process in every generation.
It is precisely the intimate relationship of gospel, liturgy, and service that stands behind the theological principle lex orandi: lex credendi, i.e., the law of prayer is the law of belief. This principle, particularly treasured by Anglicans, means that theology as the statement of the Church’s belief is drawn from the liturgy, i.e., from the point at which the gospel and the challenge of Christian life meet in prayer. The development of theology is not a legislative process which is imposed on liturgy; liturgy is a reflective process in which theology may be discovered. The Church must be open to liturgical change in order to maintain sensitivity to the impact of the gospel on the world and to permit the continuous development of a living theology.
There are a number of respects in which the Church of the present day differs from that of the Reformation era. One, already noted, relates to the role of the Church in today’s less rigidly structured society. Christians have discovered a new responsibility for the world, that loving their neighbours as themselves demands more than compliance with the civil law. As the Letter of James puts it, it is not Introduction enough to say to the poor, “ ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body” (2.16). This finds expression in contemporary liturgy in consciousness of the ministry of Jesus to the distressed and in prayer for the extension of that justice which is God’s own work.
A second difference in the Church of the present day appears in a growing sense among Christians that they constitute a complex and varied community, with many different roles and functions. This vision of the Church, as old as the New Testament, was never entirely lost but was certainly eclipsed during a long period of Christian history. A sharp line ran between the leadership role of the priest and the relative passivity of the laity. Today there is recognition that the Church not only contains but needs many roles and functions in its administration, witness, and service as well as in its liturgy. The purpose of presiding leadership is not to dominate but to call, encourage, and support a community of people in all their work. This principle finds liturgical expression in the Book of Alternative Services.