The Saint Colman Prayer Book

THE SAINT COLMAN

PRAYER

BOOK

Contents

KELLBRIDE PRESS

INTRODUCTION

NOTES

THE LITURGICAL RECEPTION OF A BISHOP

THE FORM OF CONFESSION

ON GIVING AND RECEIVING THE SACRAMENT

THE GREAT LITANY

THE LITANY TO THE MOST HOLY TRINITY

THE SARUM LITURGY

THE LITURGY OF SAINT THEODORE

THE LITURGY OF SAINT GREGORY

THE COLLECTS AT THE DIVINE LITURGY

PRIVATE PRAYERS BEFORE HOLY COMMUNION

PRIVATE PRAYERS AFTER HOLY COMMUNION

PRAYERS AND THANKSGIVINGS

A PRAYER FOR THE NATION

A PRAYER FOR THE BISHOP

THE BLESSING OF WATER

THE ORDER OF THE CHURCHING OF WOMEN

THE ORDER OF HOLY BAPTISM AND CHRISMATION

THE SOLEMNISATION OF HOLY MATRIMONY

THE ORDER FOR THE BURIAL OF THE FAITHFUL DEPARTED

THE OFFICE OF BENEDICTION AND REVERENCE OF OUR BLESSED LADY

THE OFFICE OF SPECIAL ROGATION

THE GREAT BLESSING OF WATER AT EPIPHANY

THE FORM OF PREPARATION OF A PLACE OF WORSHIP NOT BEING A CONSECRATED CHURCH

OTHER PRIVATE PRAYERS

THE FORM OF DEDICATING OBJECTS TO THE USE OF GOD

THE FORM OF HOUSE BLESSING

GRACE BEFORE MEALS

A FORM OF COMMUNION OF THE SICK IN HOSPITAL

A SHORT FORM OF ANOINTING THE SICK

THE RITES OF HOLY WEEK

THE RITE OF ASH WEDNESDAY

THE RITE OF PALM SUNDAY

THE RITE OF MAUNDY THURSDAY

THE OFFICE OF TENEBRAE

THE RITE OF GOOD FRIDAY

THE RITE OF HOLY SATURDAY

SIMPLIFIED BREVIARY

PSALMS FOR THE OFFICES

THE OFFICE OF MATTINS

THE OFFICE OF LAUDS

THE OFFICE OF PRIME

THE OFFICE OF TERCE

THE OFFICE OF SEXT

THE OFFICE OF NONE

THE OFFICE OF EVENSONG

THE OFFICE OF COMPLINE

KELLBRIDE PRESS

THE

SAINT COLMAN

PRAYER

BOOK

Copyright Information

General Editor : Fr

Michael

(

Wood

)

✠

First

Edition

2003

Saint Petroc Monastery, Hobart, Tasmania

✠

Second

Edition

2017

Kellbride Press, Kilmun, Scotland.

✠

✠

✠

Copyright

©

2017

All rights reserved.

INTRODUCTION

For a thousand years Christians of both East and West shared a common Apostolic and Orthodox faith, within a diversity of liturgical rites, musical traditions and other venerable customs of worship of the Undivided Church. Having severed its unity with Eastern Orthodoxy, Christendom in the West gradually drifted doctrinally to new vistas unknown to the Early Church and its patristic foundations .

During recent centuries Western countries have witnessed a re-awakening of interest in the Orthodox Christian faith. Many Westerners converting to Orthodoxy from Roman Catholicism, Anglicanism and various Protestant denominations have desired, while adopting fully the dogmas of faith and the wealth of spirituality preserved by the Eastern Church, to preserve the genuinely Orthodox and wholly acceptable liturgical heritage of the West of the first millennium

As early as 1870 the Holy Governing Synod of the Russian Orthodox Church sanctioned the usage of the Western Rite by those for whom this facilitated their journey to Orthodoxy. In the 20th century a spiritual giant of the Russian Orthodox Church Abroad, Saint John (Maximovitch) of Shanghai and San Francisco, while at the head of the Western European Diocese and subsequently, was very supportive of this initiative and instrumental in bringing many believers in France and other countries into the Orthodox Church. This movement saw a zealous attempt to restore the traditions of the ancient Gallican Rite of pre-schism Orthodox France.

For various reasons, which have been connected more with human frailty than anything else, attempts at establishing a solid missionary effort in the Orthodox diaspora, with the use of the Western Rite, have to this day not seen the growth hoped for. Nonetheless, the potential remains for Western Christians, discouraged by the changes and the creeping secular humanism invading Western religious institutions, to find their true spiritual home within Orthodox Christianity, following a Western usage in their worship, without losing their total connectedness and integral unity with the Eastern Orthodox Church. This striving is perhaps still in its infancy.

The present Saint Colman Prayer Book was begun as a project in 1996 and has taken seven years to bring to this point. The work has been carried out at Saint Petroc Monastery within the Russian Orthodox Church Outside of Russia for use within this Diocese. It is presented with the hope that it will serve as a spiritually beneficial book of prayer, as well as a stepping stone towards a future blossoming of Orthodox witness to spiritual pilgrims in the West who are searching for the True Faith.

✠ Metropolitan HILARION

First Hierarch of the Russian Orthodox Church Outside Russia.

19th of February/4th of

March

,

2003

.

The Feast of Saint Colman, Monk of Iona, Bishop of

Lindisfarne

,

676

.

NOTES

NOTES REGARDING THE SARUM LITURGY

The Sarum rite has a long history, having grown out of the first millennium (British-Gallican) Liturgy of Saint John by virtue of much latinisation. After a transitional period from 1070 which is sometimes termed Early Sarum, it was formalised very early in the period when the Great Schism was still a matter for discussion between Constantinople

and

Rome

.

The present translation from the Latin into Stuart English is largely the 1868 Pearson translation. The rubrics are partly from the Pearson, although purity has here been forsaken in the interests of clarity. The Use here shown cannot strictly correctly be called the Sarum Use as it is much simplified.

Sarum customarily had a long Altar, with (usually) four very high candlesticks standing on the floor at each of the four corners, with the riddel and dossal curtains between them on three sides. The Altar was bare except for a richly worked frontal of the seasonal colour, a long white cloth running the length of the top of the mensa and hanging down at each end, two candlesticks at the extreme rear corners of the mensa, a small, flat crucifix lying centrally at the rear of the mensa, a cushion or stand for the Altar book. The rear (dossal) curtain was commonly embroidered with a large crucifix and the figures of our Lady and Saint John. The background colour of the dossal curtain and the riddel curtains matched the liturgical colour for the season as did the frontal and the clergy vestments.

NOTES REGARDING THE SAINT THEODORE LITURGY

Essentially this is little different from Sarum from which it directly derives. The ceremonial is identical.

NOTES REGARDING THE SAINT GREGORY LITURGY

This is the Liturgy originally sanctioned by the Holy Synod of Moscow in 1870 for use in Great Britain only. The version here printed (Usus Providentiae) is that which was worked on by Abbot Augustine (Whitfield) and Abbot James (Deschene) and used at the Monastery of Christ the Saviour. The ceremonial should be as for Sarum.

CEREMONIAL NOTES AND MODERN PARISH USAGE

The Liturgy is always sung (or intoned if without a choir). Terce or Mattins before the Liturgy, should be sung by Priest or Deacon, the (male) choir and assistants in cassock and surplice, standing at each side of the Quire (just behind the screen) facing inwards. They should have stands for their text and music.

Practically, in smaller churches with no preparation chapel, any table outside the sanctuary such as the vestry table is used for the preparation of the sacrifice and the Priest or Deacon processes from there at the offertory. The Priest and assistants should always vest in some place other than the main sanctuary.

In very small places, the litany can be sung without procession by the clergy standing abreast, facing towards the Altar). A mixed choir must always be outside the screen, either in the south transept, the south side of the nave, or at the back of the congregation. No person other than an Orthodox Bishop, Priest, Deacon, subdeacon, reader, blessed server or authorised male chorister may at any time enter any part of the Quire and sanctuary. All cleaning of the sanctuary and Quire must be done by some of these men. The sacred vessels and linen may only be cleaned by a Priest, Deacon or subdeacon.

It is an absolute rule that western vestments, liturgies, and ceremonial are never mixed with Byzantine and vice versa. There is no provision for concelebration at any traditional Western Rite Liturgy. Additional Priests vest in cassock, surplice and stole with cope if possible and stand at the sanctuary end in the Quire stalls.

The Bishop is enthroned at the north side of the sanctuary, facing inwards. The Bishop, when present, if not the celebrant, always preaches and gives the final blessing.

In practical parish use, the Office of Mattins or Terce, can be sung in Quire by a reader and several singers while the clergy are vesting and similarly, Sext sung afterwards in Quire while the clergy are divesting.

The normal attitude of prayer in the Liturgy of Saint John and Sarum is standing. The normal position for reception of the Body and Blood of our Lord is kneeling or standing. The normal obeisance is a deep bow. The Sarum/British crossing of oneself is right shoulder

then

left

.

Before the service, the coverlets are removed from the Altar and the Deacon vested, carrying the chalice, paten, burse, veil, goes to the preparation chapel (Lady Chapel) with the taperers and a server. The server presents bowl and towel, assists the Deacon wash his hands, and then the taperers hand him successively the specially baked, leavened bread and the cruet of red wine and water cruet, which he hands to the Deacon who pours the wine and water (cruciform) into the chalice, and cuts and places bread on the paten. he then places the chalice and paten on the table, the purificator across it, and the veil over all, folded up to facilitate carrying.

The Entrance Procession shall form in the vesting chapel: crucifer with Cross, two taperers, thurifer with thurible charged and lighted, book-bearer, with service book, subdeacon with Gospel book, Deacon and Priest last. The Collect for Purity and the first part of the Preparation up to the first Glory, shall be said in the halted procession before the Quire doors of the Rood Screen. At foot of the Altar, the Deacon and subdeacon abreast of the Priest, they shall say the remainder of the Preparation up to the Kiss of Peace.

The Litany Procession: The holy water shall be blessed, incense brought and blessed, and the procession begins in the former order. At the return to the Altar, the crucifer deposits the Cross, the taperers deposit their candles at the step and the thurifer moves to the right and faces inwards for the censing, the Priest goes to the Altar, kisses it and the Kyrie

is

sung

.

The Gospel Procession: The Deacon and subdeacon go to the centre of the sanctuary, bow, the senior taperer brings the Gospel to the Priest who presents it to the subdeacon. The thurifer, taperers and subdeacon precede the Deacon in procession to the Quire lectern. The subdeacon places the book on the lectern and stands facing across the lectern. The taperers stand one on each side facing inwards, the thurifer stands to the right ready to hand the thurible to the Deacon.

The Offertory Procession: The Deacon, thurifer, crucifer and taperers go by the side door of the Quire into the Lady Chapel and the Deacon wearing the humeral veil, carrying the chalice and paten therewith, shall, preceded by the crucifer, taperers, and thurifer, proceeds in that order from the chapel rood screen door out along the south transept to the Quire door and thence to the credence. From there, he presents the Sacrifice to the Priest.

The Recession forms up in the normal order, stops at the lectern for the Last Gospel, with taperers on either side and all others facing in to the lectern. A station is made at the bread table outside the rood screen for the blessing of the Eulogion bread, a taperer on either side of the table, the crucifer and thurifer facing the table, the Priest, Deacon and subdeacon at the table

facing

it

.

All must be done slowly, deliberately, with dignity at all times, the purpose being to elevate and facilitate the worship of Almighty God. The clergy and people together are the servants of the Most High God, serving here before him in formal worship, emulating as far as we can in this life the worship perfected in Heaven.

NOTES ON FASTING

Lent begins on the Monday of the fifth week before Holy Week, and continues through Holy Week. Abstention from meat, fish and dairy products is observed, except on Palm Sunday and the Annunciation of the Blessed Virgin Mary, when fish may be eaten. On Saturdays and Sundays of Lent, wine, oil and shellfish may be eaten. This selection of foods is applied to the other fast periods mentioned below, except if indicated otherwise.

The Advent Fast is for forty days, through to the eve of the Holy Nativity, during which period fish may be eaten. The exception to this is the combined Feast of Saint Finnian, his foundation of Skellig Michael Monastery and of Orthodox Monasticism in the West, on which feast day the fast is entirely relaxed.

The Fast of the Holy Apostles starts on the Monday after All Saints Day and ends on the celebration of the Apostles Peter

and

Paul

.

The Fast of the Dormition runs for a fortnight up to the Dormition of the Blessed Virgin.

Wednesday and Friday of every week throughout the year. The day before the Epiphany.

The day of the Beheading of Saint John the Baptist.

Other Prescribed days of Prayer and Fasting.

Ember Days. Four groups of three days each. Where these fall inside a more extensive fast, they are observed as

strict

days

:

1. The Wednesday, Friday and Saturday following the Feast of

Saint

Lucy

.

2. The Wednesday, Friday and Saturday following the first Sunday

of

Lent

.

3. The Wednesday, Friday and Saturday following Whitsunday.

4. The Wednesday, Friday and Saturday following the Feast of the Exaltation of the Holy Cross.

Rogation Days: The Major Rogation is the 25th of April and the Minor Rogations are the Monday, Tuesday and Wednesday before the the Ascension. On such days, as well as fasting, the Great Litany shall be sung in the church.

THE LITURGICAL RECEPTION OF A BISHOP

This Office ought only to be used at the beginning of one of the Offices or Litany which precedes the Liturgy and not at the beginning of the Liturgy itself. The Procession shall enter as normal, halting in the Quire during which, the Choir shall begin :

Antiphon: Behold a great Priest who in his days pleased God and was found righteous. There was none like unto him who kept the law of the Most High all the days of his life. The Lord therefore assured by an oath that he would bless the nations in his seed. [bow] Glory be to the Father and to the Son and to the Holy Ghost: [arise] As it was in the beginning is now and ever shall be world without

end

.

Amen

Antiphon

Behold a great Priest who in his days pleased God, and was found righteous.

At Easter sing: Alleluia.

In the Quire, all take their places, the bishop alone standing in the midst of the Quire, facing the Altar as the Reception is completed.

V: O Lord, save thy servant [name] our Bishop.

R: Who putteth his trust

in

thee

.

V: Behold O God our defender.

R: And look upon the face of thine anointed.

V: Send him help O God from thy holy place.

R: And strengthen him out

of

Sion

.

V: Let not the enemy draw nigh to

trouble

him

.

R: Nor the son of wickedness have power

over

him

.

V: O Lord hear our prayer.

R: And let our cry come

unto

thee

.

V: The Lord be

with

you

.

R: And with thy spirit.

V: Let

us

pray

.

Almighty God, Who by thy Son our Lord, Jesus Christ didst give to thy Holy Apostles excellent gifts, and didst charge them to feed thy flock: Give grace, we beseech thee, to this thy servant [name] our bishop, and to all those faithful leaders of thy Church. That they may diligently proclaim thy Word and rightly and duly administer thy Holy Mysteries and that all thy people dwelling together in unity, peace and concord within thy one, true Orthodox Church, may obediently follow them in the Way that leadeth to the crown of everlasting life. Through Jesus Christ

our

Lord

.

R

:

Amen

.

Graciously hear us O Lord, Holy Father, Almighty, Everlasting God: Vouchsafe to send thy Holy Angel from Heaven to guard, cherish, protect, visit and defend thy people here, through Jesus Christ our Lord, Who liveth and reigneth with thee and the Holy Ghost, One God, world

without

end

.

R

:

Amen

.

Then shall the bishop sign himself and, facing the

Altar

,

say

:

V: Our help standeth in the Name of

the

Lord

.

R: Who hath made Heaven and earth.

V: Blessed be the Name of

the

Lord

.

R: From this time forth for

ever

more

.

Then shall the Bishop turn to face the people and

bless

them

:

The blessing of God Almighty, Father ✠ Son ✠ and Holy Ghost ✠ be upon you and remain with you

for

ever

.

R

:

Amen

.

If the Bishop be the Celebrant, then the Deacons and subdeacons join him as he proceeds to the Vestry Chapel for the Vesting Office while the choir and clergy begin Terce If he be not the Celebrant, then shall the Celebrant conduct him to his Throne, and, leaving him there, shall join the Deacon and subdeacon proceeding

to

vest

.

THE FORM OF CONFESSION

The Scripture directs in several places (Ezekiel 18:27; Ps 51:3; Ps 51:9; Ps 51:17; Joel 2:13; Dan. 9:9-10; Jer. 10:24; Matt. 3:2; Luke 15:19-19; Ps. 143:2; John 1:8-9) that we should acknowledge and Confess our many actions which have offended God, in a humble and obedient way in order that we may obtain his forgiveness. Nor should any presume to receive Holy Communion without having confessed his sins to a Priest and received Absolution .

Priest: Almighty God requires that we must acknowledge and confess our sins, therefore I invite you to accompany me to the throne of the Heavenly grace, with a pure heart and humble voice, to confess

your

sins

.

R: I confess to God Almighty, Father, Son and Holy Ghost, Blessed Mary, all the Saints, before the whole company of Heaven, that I have sinned exceedingly in thought [here to specify] word [here to specify] and deed [here to specify] through my fault, my own fault, my own most grievous fault. Wherefore I pray God to have mercy upon me, grant me pardon, absolution and remission of all my sins, time for amendment of life, the grace and comfort of the Holy Ghost, and to Blessed Mary and all the saints, to pray for me to the Lord our

God

.

Amen

.

Priest: Our Lord Jesus Christ, Who has left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy, forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, in the Name of the Father and of the Son ✠ and of the Holy Ghost.

R: ✠ Amen. Then, having counselled the penitent, the Priest gives the blessing.

Priest: God the Father, God the Son ✠ and God the Holy Ghost bless you and preserve you unto

everlasting

life

.

R

:

Amen

.

ON GIVING AND RECEIVING THE SACRAMENT

An Orthodox Priest is only permitted to give Holy Communion to Baptised, Chrismated members of the Orthodox Church. Members of all canonical Orthodox jurisdictions are able to receive Holy Communion at the Divine Liturgies of other canonical jurisdictions of the Orthodox Church .

Those Orthodox people who are shriven and intending to Communicate, should fast from midnight until the beginning of the Liturgy unless for health reasons they cannot, in which case they should at least fast for three hours.

All people attending the Divine Liturgy, who have received a form of Baptism, profess serious Christian belief in the Holy Trinity, are able to assent to the Nicene-Chalcedonian Creed and are in love and charity with their neighbours, whether they are members of the Orthodox Church or not, are welcome to come forward to kiss the Cross and receive the Eulogion Bread from the Priest as a common Agape meal at the end of the Liturgy.

THE GREAT LITANY

During Advent and Lent, at the end of Terce or Mattins, the Priest or Deacon shall begin :

Priest: Kyrie Eleison

People: Christe Eleison

Priest: O Christ

hear

us

.

People: O Christ

hear

us

.

Priest: O God the Father of Heaven: Have mercy upon us miserable sinners.

People: O God the Father of Heaven: Have mercy upon us miserable sinners.

Priest: O God the Son, Redeemer of the world: Have mercy upon us miserable sinners.

People: O God the Son, Redeemer of the world: Have mercy upon us miserable sinners.

Priest: O God the Holy Ghost: Have mercy upon us miserable sinners.

People: O God the Holy Ghost: Have mercy upon us miserable sinners.

Priest: O Holy, blessed and glorious Trinity, three Persons in

One

God

:

Have mercy upon us miserable sinners.

People: O Holy, blessed and glorious Trinity, three Persons in One God: Have mercy upon us miserable sinners.

Cantor:

Holy

Mary

:

People: Pray

for

us

.

Cantor: Holy Mother

of

God

:

People: Pray

for

us

.

Cantor: Holy Virgin of all virgins:

People: Pray

for

us

.

Cantor: Holy Archangel Michael:

People: Pray

for

us

.

Cantor: Holy Archangel Gabriel:

People: Pray

for

us

.

Cantor: Holy Archangel Raphael:

People: Pray

for

us

.

Cantor: All ye holy Angels and Archangels:

People: Pray

for

us

.

Cantor: All ye holy orders of blessed spirits:

People: Pray

for

us

.

Cantor: Holy John the Baptist:

People: Pray

for

us

.

Cantor: All ye holy Patriarchs and Prophets:

People: Pray

for

us

.

Cantor: Holy

Apostle

Paul

:

People: Pray

for

us

.

Cantor: Holy Apostle Peter.

People: Pray

for

us

.

Cantor: Holy

Apostle

John

:

People: Pray

for

us

.

Cantor: Holy Apostle Andrew:

People: Pray

for

us

.

Cantor: Holy Apostle Simon:

People: Pray

for

us

.

Cantor: Holy Apostle Matthew:

People: Pray

for

us

.

Cantor: Holy Apostle James:

People: Pray

for

us

.

Cantor: Holy

Apostle

Jude

:

People: Pray

for

us

.

Cantor: Holy Apostle Philip:

People: Pray

for

us

.

Cantor: Holy Apostle Thomas:

People: Pray

for

us

.

Cantor: Holy Apostle Bartholomew:

People: Pray

for

us

.

Cantor: Holy Apostle Matthias:

People: Pray

for

us

.

Cantor: Holy Apostle Barnabas:

People: Pray

for

us

.

Cantor: Holy

Evangelist

Mark

:

People: Pray

for

us

.

Cantor: Holy

Evangelist

Luke

:

People: Pray

for

us

.

Cantor: Saint James:

People: Pray

for

us

.

Cantor: Saint Stephen:

People: Pray

for

us

.

Cantor: Saint Lawrence:

People: Pray

for

us

.

Cantor: Saint Cyril:

People: Pray

for

us

.

Cantor: Saint Dyfan:

People: Pray

for

us

.

Cantor: Saint Ninian:

People: Pray

for

us

.

Cantor: Saint Patrick:

People: Pray

for

us

.

Cantor: Saint Cuthbert:

People: Pray

for

us

.

Cantor: Saint David:

People: Pray

for

us

.

Cantor:

Saint

Chad

:

People: Pray

for

us

.

Cantor: Saint Petroc:

People: Pray

for

us

.

Cantor: Saint Columba:

People: Pray

for

us

.

Cantor: Saint Alban:

People: Pray

for

us

.

Cantor: Saint Aidan:

People: Pray

for

us

.

Cantor: Saint George:

People: Pray

for

us

.

Cantor: Saint Basil:

People: Pray

for

us

.

Cantor: All ye holy saints of the Lord: Pray

for

us

.

People: All ye holy saints of the Lord: Pray

for

us

.

Cantor: Remember not Lord, our offences, nor the offences of our fathers; take not vengeance of our sins: Spare us, good Lord, spare Thy people whom Thou hast redeemed with Thy most precious Blood, and be not angry with us

for

ever

.

People: Spare us

good

Lord

.

Cantor: From all evil and mischief; from sin, the crafts and assaults of the devil; from Thy wrath and from everlasting damnation,

People: Good Lord,

deliver

us

.

Cantor: From all blindness of heart; from pride, vain- glory and hypocrisy, from envy, hatred and malice and all uncharitableness,

People: Good Lord,

deliver

us

.

Cantor: From fornication and all other deadly sin; and from all deceits of the world, the flesh and the devil,

People: Good Lord,

deliver

us

.

Cantor: From lightning and tempest; from plague, pestilence and famine;