3rd Century – A Collection of Prayers

The Western Rite, Part 1: Confession / Lord, Have Mercy / Glory to God in the Highest

During September of 2023 we will look at the Western Rite.

The Oxford Dictionary defines rite as: “a religious or other solemn ceremony or act. ‘the rite of communion.'”

A stricter definition used by liturgists is a rite is words that are spoken (or sung) in worship. Ceremony is actions or gestures used in worship.

The Western Rite isn’t a single rite, but more of a pattern of words and songs that many denominations and traditions follow. The Roman Catholic Mass, the Lutheran Divine Service or Gottesdienst, the Anglican / Episcopalian Eucharist are all variations of the Western Rite.

Some denominations / traditions consider the Confiteor / Confession a part of the service. Some consider it separate, with the service proper beginning with the Kyrie. This is why the opening / processional hymn is sometimes before the confession, sometimes after. Modern Roman Catholic usage sometimes combines the Confession with the Kyrie.

The confessional rite is based on the private prayers a priest would pray in preparation for the mass and while putting on vestments (Reed, p. 256). Among Lutherans, private confession was still used in the early years, and public rites of confession began to appear in the 1530s (Reed, p. 258). This is a relatively late addition to the Western Rite.

The invocation is the same phrase spoken at baptism–the words that connect us with God’s name. We approach our God as his people, baptized into his name, cleansed with Christ’s blood. The sign of the cross is also a reminder of baptism. “Receive the sign of the cross on the head and heart + to mark you as one redeemed by Christ the crucified.” The invocation also reminds us whose work we are here to do. We worship in God’s name.

This is how we approach our God. Like the father of the prodigal, our heavenly Father awaits us with open arms.

We hear God’s forgiveness proclaimed, again, because of the life and work of our Savior Jesus.

In the name of the Father and of the + Son and of the Holy Spirit.
Amen.

Beloved in the Lord! Let us draw near with a true heart, and confess our sins to God, our Father, asking him in the name of our Lord Jesus Christ to grant us forgiveness. (Hebrews 10:22)

Our help is in the name of the Lord,
the Maker of heaven and earth. (Psalm 124:8)

I said, “I will confess my transgressions to the Lord,”
and you forgave the iniquity of my sin. (Psalm 32:5)

Almighty God, merciful Father, I, a poor, miserable sinner, confess to you all my sins and iniquities with which I have ever offended you, and justly deserved your temporal and eternal punishment. But I am heartily sorry for them, and sincerely repent of them, and I pray of your boundless mercy, and for the sake of the holy, innocent, bitter sufferings and death of your beloved Son, Jesus Christ, to be gracious and merciful to me, a poor, sinful being.

Upon this your confession, I, by virtue of my office as a servant of the Word, announce the grace of God to all of you, and in the stead and by the command of my Lord Jesus Christ I forgive you all your sins, in the name of the Father and of the + Son and of the Holy Spirit.
Amen.

Source: Saxon Church Order of 1581, translation based on The Lutheran Hymnal, 1941. For German original, follow this link.

There are many forms of confession and absolution. We confess what we are. We confess what we have done. We know what we deserve and what we would get if we approached a holy God alone. We are not beating ourselves up–we are stating facts. Here is another fact: Jesus Christ suffered and died to bear our sin and take it away. We plead for God’s mercy for the sake of Christ.

In the ancient church, an introit was sung at this point. Introit means entrance. Most introits were short chants composed from psalms or other parts of Scripture, concluding with the Gloria Patri and then repeating the opening verse. Here is the introit for the first Sunday in Advent:

Antiphon:
To you, O Lord, I lift up my soul.*
O my God, I trust in you; Let me not be ashamed;
Let not my enemies triumph over me.*
Let no one who waits on you be ashamed. (Psalm 25:1-3a)

Psalm:
Show me your ways, O Lord;*
          teach me your paths.
[For you are the God of my salvation;*
          on you I wait all the day.
Let integrity and uprightness preserve me,*
          for I wait for you.
Redeem Israel, O God,*
          out of all their troubles.] (Psalm 25:4-5, 21-22)

Glory be to the Father, and to the Son,*
and to the Holy Spirit;
as it was in the beginning,*
is now and will be forever. Amen.

Antiphon:
To you, O Lord, I lift up my soul.*
O my God, I trust in you; Let me not be ashamed;
Let not my enemies triumph over me.*
Let no one who waits on you be ashamed. (Psalm 25:1-3a)

Source: Sanctus, November 27, 2022. Psalm 25:5 and 21-22 are not part of the original Introit.

Martin Luther suggested a spiritual song or a psalm be sung in German instead of the introits (https://history.hanover.edu/texts/luthserv.html, also Luther Reed in The Lutheran Liturgy, p. 262). It is likely he reccommended this because the introits were fragments, and the thematic connection with the readings was sometimes unclear. Much earlier in church history, the practice of singing whole psalms as entrance hymns or as interludes between Scripture readings was widespread (Reed, p. 261) .

Some churches sing an entrance hymn here. Some sing it before the invocation.

The Kyrie originally had the form of a short litany. Here is Kyrie, Orbis Factor, one of nine Kyrie litanies used in Sarum which can be viewed at this link.

Maker of the world, King eternal,
have mercy on us.

Fount of boundless pity,
have mercy on us.

Drive away from us all that is harmful,
have mercy on us.

Christ, the Light of the world, giver of life,
have mercy on us.

Look on those wounded by the craft of the devil;
have mercy on us.

You preserve those who believe in you, and you strengthen them,
have mercy on us.

Your Father, you, and the Spirit proceeding from both,
have mercy on us.

We know you to be one God, and three persons,
have mercy on us.

Be present with us, Counselor, that we may live in you,
have mercy on us.

Source: The Sarum Missal in English, Part II, Alcuin Club Collections, No. XI

Another Kyrie litany, taken from the fourth century Liturgy of St. John Chrysostom, is in wide use today among Lutherans:

In peace, let us pray to the Lord.
Lord, have mercy.

For the peace from above,
and for our salvation,
let us pray to the Lord.
Lord, have mercy.

For peace to the whole world,
for the well being of the Church of God,
and for the unity of all,
let us pray to the Lord.
Lord, have mercy.

For this holy house,
and for all who offer here their worship and praise,
let us pray to the Lord.
Lord, have mercy.

Help, save, comfort, and defend us, gracious Lord.
Amen.

From Lutheran Book of Worship, 1978.

The more basic three, six or ninefold Kyrie is a remnant of the earlier Kyrie litanies (Reed, p. 269).

Kyrie eleison.
Christe eleison.
Kyrie eleison.

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

The purpose of the Kyrie at the beginning of the service, long or short, is to cast all our cares and needs before the Lord. The common Kyrie above (“In peace let us pray to the Lord…”) has the repeated theme of peace. Jesus said, “My peace I give to you. Not as the world gives do I give to you” (John 14:27). The Means of Grace, the gospel in Word and Sacrament that we are about to receive, are the only place we will find the peace we seek, because there alone we find Jesus, his Word, his forgivness, his restoration and peace.

The Gloria in Excelsis is the main song of praise in the Western Rite. It came from the Greek church as a song used in Morning Prayer / Matins as early as the second or third centuries. By the 500s it started to be used in the western church, first in the main service at Christmas, then at other high festivals, and then in regular usage.

It begins with the song of the Christmas angels:

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

Many consider the first two lines to be an antiphon, and in modern practice, it is often used as a repeated refrain. Originally the officiant would chant the first line, “Gloria in excelsis Deo” (“Glory to God in the highest”) and the congregation would join in the rest, “et in terra pax…” (“and on earth peace…”). This is why the Gloria is sometimes referred to as “Et in terra…” (And on earth…”)

The song of the angels has a parallel structure to it. The ELLC’s translation brings it out very clearly. In the birth, life, and work of Christ, glory is given to God. Peace is given to people.

The first stanza of the song is directed to God the Father, and praises God for who he is:

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

The second stanza is directed to God the Son, and praises him for both who he is and what he does. The second stanza also has the character of the Kyrie, “Have mercy on us.” “Receive our prayer.” Ancient songs and psalms sometimes put the central thought in the center of the song, and here is the center of the Christian faith: Jesus Christ is the Lamb of God who bears our sin.

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.

The third stanza brings the song to its highest point, again praising God for who he is. The third stanza is trinitarian, emphasizing that we worship one God, one Lord, who is Most High, revealed as “Jesus Christ, with the Holy Spirit, in the glory of God the Father.”

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.

The Gloria in Excelsis is very credal. It confesses truths about God, his attributes, and his works.

A rendering of the Latin text for Choir and Orchestra

Glory to God in the Highest from Marty Haugen’s Mass of Creation. English text, presented in a liturgical folk style.

The Gloria is often omitted during Advent and Lent. That tradition came about as a fast for the ears in preparation for the exuberance of Christmas and Easter.

Among Lutherans it may be replaced by the Canticle “Worthy is Christ” / Dignus est agnus during the Sundays of Easter.

Refrain:
This is the feast of victory for our God.
Alleluia, Alleluia, Alleluia.

1 Worthy is Christ, the Lamb who was slain,
whose blood set us free to be people of God. [Refrain]

2 Power, riches, wisdom and strength,
and honor, blessing and glory are his. [Refrain]

3 Sing with all the people of God
and join in the hymn of all creation.

4 Blessing, honor, glory and might
be to God and the Lamb forever. Amen. [Refrain]

For the Lamb who was slain
has begun his reign. Alleluia. [Refrain]

The Gloria had this thought at the center: “Lord God, Lamb of God, you take away the sin of the world: have mercy on us.” The canticle Worthy is Christ is taken from phrases in Revelation 5, 15 and 19, and praises Christ as the Lamb who was slain, who made us his people by his blood, and lives and reigns over his church.

O Gracious Light – Phos Hilaron

Usually, A Collection of Prayers does not feature hymns, since another fine website, Hymnary.org, has extensive information, multiple translations, and charts on hymns appearance in hymnals. “O Gracious Light” is an exception because of its liturgical use.

“O Gracious Light” was first recorded by an unknown author in the Apostolic Constitutions, which was written in the late 3rd or early 4th century. Basil of Caesarea (329–379) spoke of the singing of the Phos Hilaron as a cherished tradition of the church, the hymn being already considered old in his day (though some attribute the composition of the song to Basil himself). (See article on Wikipedia.) It is an evening hymn, often used as part of the Lucernarium, the Service of Light. Ideally, candles would be lit as the hymn is sung. Several versions of Vespers (Evening Prayer) include some version of “O Gracious Light” as an opening hymn.

O gracious light,
pure brightness of the everliving Father in heaven,
O Jesus Christ, holy and blessed!

Now as we come to the setting of the sun,
and our eyes behold the vesper light,
we sing your praises, O God: Father, Son, and Holy Spirit.

You are worthy at all times to be praised by happy voices,
O Son of God, O Giver of Life,
and to be glorified through all the worlds.

Source: Book of Common Prayer (U. S.), 1979, p. 112.

Original in Greek:

Φῶς ἱλαρὸν
ἁγίας δόξης ἀθανάτου Πατρός, οὐρανίου,
ἁγίου, μάκαρος, Ἰησοῦ Χριστέ,

ἐλθόντες ἐπὶ τὴν ἡλίου δύσιν,
ἰδόντες φῶς ἑσπερινόν,
ὑμνοῦμεν Πατέρα, Υἱόν, καὶ ἅγιον Πνεῦμα, Θεόν.

Ἄξιόν σε ἐν πᾶσι καιροῖς ὑμνεῖσθαι φωναῖς αἰσίαις,
Υἱὲ Θεοῦ, ζωὴν ὁ διδούς·
διὸ ὁ κόσμος σὲ δοξάζει.

“O Gracious Light” has been translated into English many times into both prose and poetic versions.

Lutheran Book of Worship, 1978 (Prose)

Joyous light of glory of the immortal Father,
Heavenly, holy, blessed Jesus Christ,
We have come to the setting of the Sun
And we look to the evening light.
We sing to God, the Father, Son and Holy Spirit.
You are worthy of being praised with pure voices forever.
O Son of God, O Giver of life,
The universe proclaims your glory.

Robert Bridges, d. 1930 (Poetic)

O gladsome light, O grace
of God the Father’s face,
the eternal splendour wearing;
celestial, holy, blest,
our Savior Jesus Christ,
joyful in thine appearing.

Now, ere day fadeth quite,
we see the evening light,
our wonted hymn outpouring;
Father of might unknown,
thee, his incarnate Son,
and Holy Spirit adoring.

To thee of right belongs
all praise of holy songs,
O Son of God, Lifegiver;
thee, therefore, O Most High,
the world doth glorify,
and shall exalt forever.

F. Bland Tucker, d. 1984 (Poetic)

O gracious Light, Lord Jesus Christ,
in you the Father’s glory shone.
Immortal, holy, blest is he,
and blest are you, his holy Son.

Now sunset comes, but light shines forth,
the lamps are lit to pierce the night.
Praise Father, Son, and Spirit; God
who dwells in the eternal light.

Worthy are you of endless praise,
O Son of God, Life-giving Lord;
wherefore you are through all the earth
and in the highest heaven adored.

This is a copyrighted text, © The Church Pension Fund

Marty Haugen, (Poetic) from Holden Evening Prayer

Joyous light of heavenly glory,
loving glow of God’s own face,
you who sing creation’s story,
shine on every land and race.
Now as evening falls around us,
we shall raise our songs to you.
God of daybreak, God of shadows,
come and light our hearts anew.

In the stars that grace the darkness,
in the blazing sun of dawn,
in the light of peace and wisdom,
we can hear your quiet song.
Love that fills the night with wonder,
love that warms the weary soul,
love that bursts all chains asunder,
set us free and make us whole.

You who made the heaven’s splendor,
every dancing star of night,
make us shine with gentle justice,
let us each reflect your light.
Mighty God of all creation,
gentle Christ who lights our way,
loving Spirit of salvation,
lead us on to endless day.

The hymn, “Joyous Light of Heavenly Glory” begins at 0:38.

Michael Schultz, for Christian Worship (2021), poetic

Gladdening light of purest glory,
shining down from heaven on high,
from the ever-living Father–
hail, most blessed Jesus Christ.

In the fading light of evening,
as the setting sun departs,
Father, Son, and Holy Spirit–
we adore you, Lord our God.

For your gift of life unending,
joyful voices ever sing
hymns of praise that rightly honor
Son of God, your saving name.

Christ Is Risen

TheRisenChrist[1]

Christ is risen: the world below lies desolate.
Christ is risen: the spirits of evil are fallen.
Christ is risen: the angels of God are rejoicing.
Christ is risen: the tombs of the dead are empty.
Christ is risen indeed from the dead,
the firstfruits of those who have fallen asleep.
Glory and power are his forever and ever.

Source: St. Hippolytus of Rome, third century.

A Doxology

To the only God invisible,
the Father of truth,
who sent to us
the Savior and prince of immortality,
through whom also he revealed to us
the truth and the heavenly light.
To him be the glory forever and ever. Amen.

Source: Third or fourth century papyrus

Source of this version: The New Archaeological Discoveries and their Bearing upon the New Testament by Camdem McCormick Cobern, Funk & Wagnalls Company, 1918, p. 277

The Anaphora of Hippolytus

christ-898330_640

The Anaphora of Hippolytus is from the Apostolic Constitutions, and is the basis for many eucharistic prayers, including Eucharistic Prayer II of the present Roman Rite, Eucharistic Prayer IV in Lutheran Book of Worship (Minister’s Desk Edition), and the Prayer of Thanksgiving in The Service: Setting One in Christian Worship: Hymnal (2021).

The Lord be with you.
And also with you.

Lift up your hearts.
We lift them up to the Lord.

Let us give thanks to the Lord.
It is right and just.

We give thanks to you God,
through your beloved son Jesus Christ,
whom you sent to us in former times
as Savior, Redeemer, and Messenger of your will.
He is your inseparable Word,
through whom you made all,
and in whom you were well-pleased.
You sent him from heaven into the womb of a virgin,
who, being conceived within her, was made flesh,
and appeared as your Son,
born of the Holy Spirit and the virgin.
It is he who, fulfilling your will
and acquiring for you a holy people,
extended his hands in suffering,
in order to liberate from sufferings
those who believe in you.

Who, when he was delivered to voluntary suffering,
in order to dissolve death,
and break the chains of the devil,
and tread down hell,
and bring the just to the light,
and set the limit,
and manifest the resurrection,
taking the bread, and giving thanks to you, said,

“Take, eat, for this is my body which is broken for you.”

Likewise he took the cup, saying,

“This is my blood which is shed for you.
Whenever you do this, do this in memory of me.”

Therefore, remembering his death and resurrection,
we set before you the bread and the cup,[1]
giving thanks to you, for you have made us worthy
to stand before you and to serve you.

And we pray that you would send your Holy Spirit
on the offering of your Holy Church.
In their gathering together,
give to all those who partake of your holy mysteries the fullness of the Holy Spirit,
toward the strengthening of the faith in truth,
that we may praise you and glorify you,
through your son Jesus Christ,
through whom to you be glory and honor,
Father and Son,
with the Holy Spirit,
in your Holy Church,
now and always.
Amen.

Source: The Anaphora of Hippolytus, third century

Note:

In the early church, it was the custom for members of the church to present bread and wine as gifts to be used for the celebration of the Lord’s Supper, which is the “offering” or “setting before” (offerimus) mentioned here. Later (especially in the Council of Trent), the Lord’s Supper was wrongly viewed as a re-sacrificing of Christ’s body and blood. (See Hebrews 7:27 and 9:26).

Original in Latin:

Dominus vobiscum.
Et cum spiritu tuo.

Sursum corda.
Habemus ad Dominum.

Gratias agamus Domino.
Dignum et iustum est.

Et sic iam prosequatur. Gratias tibi referimus, Deus per dilectum puerum tuum Jesum Christum, quem in ultimis temporibus misisti nobis salvatorem et redemptorem et angelum voluntatis tuae. Qui est Verbum tuum inseparabile, per quem omnia fecisti et bene placitum tibi fuit. Misisti de calo in matricem Virginis, quique in utero habitus incarnatus est et Filius tibi ostensus est ex Spiritu Sancto et Virgine natus. Qui voluntatem tuam complens et populum sanctum tibi adquirens extendit manus cum pateretur, ut a passione liberaret eos qui in te crediderunt. Qui cumque traderetur voluntariae passioni ut mortem solvat et vincula diaboli dirumpat et infernum calcet et iustos inluminet et terninum figat et resurrectionem manifestet, accipiens panem gratias tibi agens dixit: Accipite, manducate: hoc est corpus meum, quod pro vobis confringetur. Similiter et calicem dicens: Hic est sanguis mcus qui pro vobis effunditur. Quando hoc facitis, meam commemorationem facitis. Memores igitur mortis et resurrectionis eius offerimus tibi panem et calicem gratias tibi agentes quia nos dignos habuisti adstare coram te et tibi ministrare. Et petimus ut mittas Spiritum tecum Sanctum in oblationem sancta Ecclesiae. In unum congregans des omnibus qui percipiunt sanctis in repletionem Spiritus Sancti ad confirmationem fidei in veritate, ut te landemus et glorificemus per puerum tuum Jesum Christum, per quem tibi gloria et honor Patri et Filio cum Sancto Spiritu in sancta Ecclesia tua et nunc et in saecula saeculorum. Amen.

For Divine Strength

O mightiest King,
co-eternal with the Father,
by your might you vanquished hell and trodden death under foot,
you have bound the strong man,
by your miraculous power
and the radiance of your unspeakable Godhead
you arose as the second Adam from the tomb.
Send forth your invisible right hand,
which is full of blessing,
and bless us all.

Pity us, O Lord,
and strengthen us with your divine power.
Take away the sinful and wicked influence of carnal desire.
Let the light shine into our souls
and dispel the surrounding darkness of sin.
Unite us to the all-blessed assembly that is pleasing to you;
for through you and with you,
all praise, honor, power, adoration, and thanksgiving are due
to the Father and the Holy Spirit, now and forever. Amen.

Source: Liturgy of St. Mark, third century.