Holy Week Devotions- Matthew, Mark, Luke, John

Since 1549, Anglican calendars and liturgies have provided Scripture readings and prayers for observing Holy Week, the week between Palm Sunday and Easter morning. Although every congregation is not able to offer public worship every day, all Books of Common Prayer have preserved many ancient catholic traditions and made them available for individual as well as corporate devotion.  Our Prayer Book heritage provides basic structures for our observances. There are the Church calendar and lectionaries, Morning and Evening Prayer, the Litany, the Lord's Supper, and family prayers. There are many readings and prayers from which to choose, and the Gospel accounts of Christ's Passion (Matthew 26-27, Mark 14-15, Luke 22-23, John 12-19) always remain central. Following this great worship heritage reduces the likelihood of weird, extravagant, or inappropriate observances. It also provides great spiritual nourishment as we contemplate Christ's great work to redeem our souls!

Mid-Lent

 The Thursday after the Third Sunday in Lent is roughly halfway through the season of preparation leading up to Good Friday and Easter. This fact makes it an appropriate time to pause and evaluate our discipline during the first three weeks of Lent. Have our goals been both holy and practical? Has our external practice been suitable for the season and our personal needs? Have our attitudes been sincere and devoted? Do we need to modify our goals and disciplines for the last three weeks of Lent? Do we need to increase our efforts or pray for better attitudes? Whatever our personal answers, let us pray for divine grace to be fervent in living faith and pious devotion! Let us continue to walk with Christ toward the cross and resurrection!

The First Day of Lent or Ash Wednesday- Matthew 6:1-6, 16-21

 Scripture, in general and our readings today in particular, points to the importance of our attitudes in religious matters. The key to observing Ash Wednesday and the Lenten season is found in Scripture, especially in today's Gospel reading from St. Matthew 6. This reading makes it clear that a disciple's attitude in fasting is very important. Our Lord assumes that His followers will fast, but He warns against being hypocritical and ostentatious. 

External acts of devotion can be useful. Increasing our prayer time or Bible study is good. Giving up or decreasing some food, drink, entertainment, or purchases can be good reminders and expressions of self-discipline. Giving more money or time to charity is valuable. These and other practices can be expressions of faith and renewal. 

However, such externals are not the most important thing about Lent; the most important aspects of Lent are remembering what God has done through Jesus Christ and having a humble, faithful attitude. In all we think, say, and do, we are called to repent, turn to Christ, and respond to Him in living faith. So, during Lent, let us focus on devotion to God and on greater appreciation of Christ’s journey toward the Cross.

Shorter Family or Individual Daily Prayers (1928 BCP)

 MORNING.

¶ After the reading of a brief portion of Holy Scripture, let the Head of the Household, or some other member of the family, say as followeth, all kneeling, and repeating with him the Lord’s Prayer.

OUR Father, who art in heaven, Hallowed be 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 thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

O LORD, our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day; Defend us in the same with thy mighty power; and grant that this day we fall into no sin, neither run into any kind of danger; but that all our doings, being ordered by thy governance, may be righteous in thy sight; through Jesus Christ our Lord. Amen.

¶ Here may be added any special Prayers.

THE grace of our Lord Jesus Christ, and the love of  God, and the fellowship of the Holy Ghost, be with us all evermore. Amen.

EVENING.

¶ After the reading of a brief portion of Holy Scripture, let the Head of the Household, or some other member of the family, say as followeth, all kneeling and repeating with him the Lord’s Prayer.

OUR Father, who art in heaven, Hallowed be 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 thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

LIGHTEN our darkness, we beseech thee, O Lord; and  by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.

¶ Here may be added any special Prayers.

THE Lord bless us and keep us. The Lord make his face  to shine upon us, and be gracious unto us. The Lord lift up his countenance upon us, and give us peace, this night and evermore. Amen. 

(pp. 592-593, Book of Common Prayer 1928 US)

Simple Daily Prayers

In the Anglican tradition since 1549 (and even before 1549 in common practice), there have been two daily orders of prayer, Morning Prayer and Evening Prayer. These two offices have usually been expected of the clergy and encouraged for the laity. In some form, Morning and Evening Prayer have been the mainstays of Anglican devotion or spirituality. However, there are circumstances where reading or saying the complete offices is not possible. Factors such as work, health, travel, emergencies, or the availability of Bibles, Prayer Books, or electronic devices my limit our options.

Thus, like many devout believers throughout Scripture and Christian tradition, we may need simpler practices that are the biblical origins for the Daily Office. One Scriptural example is the Jewish use of the Shema, "Hear O Israel," from Deuteronomy 6 as a creedal prayer. This prayer was repeated at various times, especially at bedtime and rising (Dt. 6:7). In all likelihood, it was included in the prayers that Daniel and other pious Judeans would have offered three times a day (Daniel 6:10,13). By New Testament times, more elaborate patterns of prayer in the morning, around midday, and in the evening seem to have been developing among the rabbis. Perhaps, a simple version of these practices is what the Gospels have in mind when the disciples ask Jesus to teach them to pray (Matthew 6: 5-15; Luke 11:2-4). A reference to common Christian prayer practices is also recorded in Acts 2:42. 

Near the end of the first century, the Didache enjoins saying the Lord's Prayer three times a day (ch. 8). Although some details of practice are murky, it seems to have remained common for Christians of many types to pray three times a day, especially in the morning and in the evening. There are examples in the Eastern Church, and in the medieval Western Church, a basic pattern developed in both Latin and vernacular languages. This pattern usually included an invocation of the Trinity, the Apostles' Creed, the Our Father, the Gloria Patri, and perhaps a prayer related to the time of day.

At the time of the Reformation, Martin Luther continued traditional patterns of prayer and included basic memorizable forms for morning and evening in his Small Catechism. Similar practices developed in 17th and 18th-century England, and American Books of Common Prayer since 1789 have included forms of family prayer. These prayers are beautiful but sometimes wordy for everyday use or memorization; so the 1928 American BCP developed shorter forms consisting of the Lord's Prayer, a collect or short prayer suitable for the time of day, and the option to add other prayers and Scripture. After the Tractarian movement in 19th century, there were devotional books which suggested similar patterns (a 20th century Anglican example is the St. Augustine's Prayer Book).

When unable to say the full Daily Office forms, I have found this basic mental outline useful.

1. Begin "In the name of the Father, and of the Son, and of the Holy Ghost."

2. Perhaps say a verse of Scripture from memory.

3. Pray the Apostles' Creed or the Nicene Creed from memory.

4. Pray the Lord's Prayer.

5. Pray a memorized or extemporaneous prayer appropriate for the time of day.

6. Add notable personal prayer concerns.

7. Conclude with the Grace (II Cor. 13:14) or another prayer for blessing.

This simple pattern is consistent with Scripture and Christian devotional tradition and with the basic content of the Prayer Book Daily Offices. Whatever our situations or access to Bibles, Prayer Books, or devotional manuals, we can and pray early and late each day. We should also include some items from Scripture and Christian tradition along with our personal words or thoughts. We are always praying as members of Christ's Church.

Good Friday- The Passion according to St. John

Good Friday is one of the most important and solemn observances of the Christian year. Christians have developed a variety of devotions appropriate for the day. One of my favorites is a timeline previously posted on this blog. Some timelines draw together the different Passion accounts, but several years ago, I developed the following one based on St. John chapters 18 and 19 which are used in the traditional readings for the day. This timeline along with traditional prayers has served as a good basis for reflection.

Friday morning just after midnight - Confrontation in Garden and Jesus' Arrest (John 18:1-12)

Friday early morning hours– Jesus is taken to the house of Annas, former High Priest; Peter's first denial; Jesus receives initial physical abuse (John 18:13-23);

Jesus sent to the High Priest Caiaphas and the Sanhedrin Court –Peter's second and third denials; Jesus bloodied by abuse (John 18:24-27).

Friday 6:00 a.m.-8:30 a.m. - Hearing before the Roman governor Pilate; Pilate tries to release Jesus but the Judean mob objects and prefers the release of Barabas (John 18:28-40).

Pilate has Jesus beaten.- Pilate's Roman soldiers take Jesus into the court ("Praetorium") and engage in mockery and torture, including a brutal crown of thorns (John 19:1-3).

Pilate hesitates but the mob still cries out against Jesus (John 19:4-15).

Friday 9:00 a.m.-12:00 noon - Pilate hands Jesus over for crucifixion. Weakened by interrogations, sleep deprivation, and beatings, Jesus is forced to carry his own cross to the place of execution; then He is crucified under the charge of being "King of the Jews" (John 19:16-22).

The soldiers cast lots for His garments (John 19:23-24).

Friday 12:00 noon - 3:00 p.m. - Jesus continues to suffer on the cross. His mother, other women followers, and one male disciple (usually identified as John) remain with Him. Jesus commends His mother into the disciple's care (John 19:25-29).

Friday 3:00 p.m. - Death: Jesus says, "It is finished" and expires. The soldiers do not even bother to break His legs, but one pierces His side with a spear (John 19:30-37).

Friday before sunset - Burial: With the Sabbath approaching, Joseph of Arimethea and Nicodemus make arrangements for a quick but respectful burial in a nearby rock tomb (John 19:38-42)

Observing Lent

The first day of Lent  in western Christianity is always on a Wednesday, 46 days before Easter Sunday. The name Lent is from an Anglo-Saxon word, but the season is older than the word. This season of preparation before the Crucifixion and Resurrection has a long history among Christians. It began in the early church with two basic purposes: 1) instruction and preparation for those about to be baptized, and 2) a time for repentance and renewal for those already baptized. 

Historically, Roman Catholics, Anglicans, Lutherans, and some others have retained the basics of the church calendar, including Lent. This season has been seen as a useful tradition to encourage repentance, voluntary devotion, and preparation for Easter. At the same time, Anglicans have stressed some Christian freedom with regard to human works and traditions. While the Prayer Book provides general rules about observing Lent, Lenten devotions must not become legalistic. Practices such as fasting, alms-giving, Bible studies, or special prayers can help our spiritual growth, but they do not earn righteousness before God. In other words, human traditions about Lent or other devotions can be useful, but in themselves, such practices do not make people virtuous.

Although Christian devotions and disciplines can be good, our attitudes and beliefs are more important. Only Jesus Christ can set us right with God. Lent, like every other observance, is meant to call us to repentance and to faith in Christ.  So any special devotions during this season should point us to the work of Jesus Christ. The real purpose of our Lenten practices is always to recall us to faith in the central truths of the Gospel.

Lent IV- Galatians 4:21-31

 For this Sunday, our attention is drawn to the Epistle from Galatians 4:21-31. In this passage, the Apostle Paul uses a figurative approach to the Old Testament that was familiar in his day but may seem unusual in our time. Abraham's two wives, Hagar and Sarah, along with their sons, are seen as types or models of two different kinds of covenant relationship with God. Hagar and her son Ishmael represent the covenant based on law; Sarah and her son Isaac represent the new covenant based on grace and the promise in Christ. 

St. Paul opposes those who wish to turn the Christian message into some sort of legalistic code. He calls on believers to realize that they serve under a new and higher covenant with God. While the Law has good purposes in exposing sin and promoting goodness, Christ offers a more spiritual relationship with God. Christians have been set free from legalism to serve God as true spiritual sons and daughters.

Christians continue to need this reminder about our relationship with God. On one hand, we live in an age characterized by moral and spiritual lawlessness. In such a social context, people do need to be reminded of the Law and Commandments. Sin should be pointed out. Efforts do need to be made to limit its damage to society and to individuals. People should be called to repentance. In these ways, the Law continues to have useful purposes.

On the other hand, in terms of our covenant relationship with God, the Law is not supreme. And if we do not advance beyond the Law in our moral and religious lives, we are not free or spiritual. Only grace and promise received through faith in Jesus Christ can make us heirs of the higher and heavenly covenant. Law is only a general guide while the work of the Spirit goes further and frees us for true service as children of God.

This general truth has a special application as we look toward Good Friday and Easter. During Lent, Christians focus on preparations and spiritual discipline. Historically, the Church has encouraged certain practices to promote self-denial and deeper devotion. Many may have decided to give up certain things, to read more Scripture, to study a book, to engage in more personal or corporate devotions, to perform some new service for other people, etc. Such disciplines and rules can have useful purposes, but there is also the danger of falling into legalism. We should remain aware that even good and useful practices do not make us holy. We can not earn our way into being God's children. The higher purpose of all devotional practices is to encourage us to be more open to divine grace, the promises of the Gospel, and the workings of the Holy Spirit. May we always live as "children of promise" and "children of the free" (Gal. 3:28, 31)!

The First Day of Lent, commonly called Ash Wednesday- Matthew 6

The keys to observing Ash Wednesday and the season of Lent are found in the Scripture lessons for the day. These lessons stress the spiritual aspects of fasting and repentance. The Gospel from St. Matthew 6 makes it clear that a disciple's attitude is key. Our Lord assumes that His followers will fast. However, they are not to be hypocritical or ostentatious. Therefore, as we think of this Lenten season, let us focus on devotion to almighty God. External acts of devotion can be useful, but the main point is laying up treasure in heaven through faith in Christ.

So as we begin Lent, let us focus on our devotion to God and our understanding of Christ’s journey toward the Cross. We do need some outward disciplines.. Increasing our prayer time and Bible study is important. Giving up or decreasing some food, drink, entertainment, or purchases can be useful reminders. Giving more money or time to charity is valuable. These and other practices can be expressions of faith and renewal. But the most important thing about Lent is our attitude. In all we think, say, and do, let us humbly repent, focus on our Lord Jesus Christ, and respond to Him with living faith.

Advent IV and Christmas Week Readings 2023

 As we conclude Advent this year, the calendar is unusual since Advent IV is also Christmas Eve. That means that there is only one day for reading before the Feast of the Incarnation. So here are two sets of readings for the same day, Advent IV/Christmas Eve. and then readings for Christmas week. May the profound joy of our Lord's coming into this world be with us all!

Psalms and Lessons for MORNING PRAYER (according to the 1945 lectionary in the 1928 BCP)

Days                                                    Psalms     First Lesson           Second Lesson

FOURTH SUNDAY IN ADVENT      80          Isaiah 40:1–11                  Luke 3:1–17

Christmas Eve                                   50          Baruch 4:36–5:9               Luke 1:67-80

Christmas Week

CHRISTMAS DAY                             89:1–30     Isaiah 9:2–7                    Luke 2:1–20

ST. STEPHEN                                     118           2 Chron. 24:17–22          Acts 6

ST. JOHN EVANGELIST                   23, 24       Exodus 33:12 -23            John 13:20-26,

HOLY INNOCENTS                          8, 26        Jeremiah 31:1–6, 15–16  Matthew 18:1–14

December 29                                      27             Isa. 56:1–8                     1 John 1

December 30                                      33             Isa. 59:1–3, 15b–21       1 John 2:1–17

December 31                                     147            Isa. 62                            1 John 2:18-29

CIRCUMCISION OF                       

       OUR LORD (Jan. 1)                  103           Deuteronomy 30:1–10  Ephesians 2:11-22

Advent III Readings

 As previously noted, one theme of Advent is a renewal of devotion to and attention to Holy Scripture.  During this Third Week in Advent, Wednesday, Friday. and Saturday are traditional Ember Days of prayer and fasting for the Church's ministry.  With that emphasis in mind, here is a basic list of Scripture readings for each day of the week.

Psalms and Lessons for MORNING PRAYER (according to the 1945 lectionary in the 1928 BCP)

Days                                                   Psalms          First Lesson         Second Lesson

THIRD SUNDAY N ADVENT     85, 107:1–16      Isaiah 35                 1 Thess. 5:12–23

Monday                                         84                       Isa. 29:1–4, 9–14    Mark 5:1–20

Tuesday                                         90                       Isa. 30:8–17            Mark 5:21

Ember Wednesday                        1, 15                   Jeremiah 23:9–15    Luke 12:35–48

Thursday                                       96                       Isa. 32:1–4, 15–20   Mark 6:1–6

Ember Friday                                40:1–16              Jer. 23:23–32            2 Cor. 5:5

Ember Saturday                            42, 43                  Malachi 2:1–9          Matt. 9:35–  10:15

Advent II Readings

As noted last week, one of the great themes of Advent is a renewal of devotion to and attention to Holy Scripture.  This general Advent emphasis on Scripture is even more pronounced on the Second Sunday in Advent, which has sometimes been called Bible Sunday.  With that emphasis in mind, here is a basic list of Scripture readings for each day of the week.

Psalms and Lessons for MORNING PRAYER (according to the 1945 lectionary in the 1928 BCP)

Days                                                   Psalms          First Lesson         Second Lesson

 SECOND SUNDAY IN ADVENT  119:1–16        Isaiah 55                 2 Timothy 3

Monday                                              33                 Isa. 8:5–8, 11–20    Mark 2:23–3:6

Tuesday                                              48                 Isa. 9:18–10:4         Mark 3:7–19

Wednesday                                         50                 Isa. 11:1–10             Mark 3:20

Thursday                                            62, 63            Isa. 13:1–5, 17–22  Mark 4:1–20

Friday                                                 73                 Isa. 24:16b               Mark 4:21–29

Saturday                                             80                 Isa. 28:1–13             Mark 4:30-41

Advent I Readings

This year the Advent season begins on Sunday. December 3. One of the great themes of Advent is a renewal of devotion to and attention to Holy Scripture. Ideally, every clergyman and many of the laity participate in Daily Morning and Evening Prayer. In fact, even many devoted individuals only have significant devotional time once a day and shorter prayers at other times. With that reality in mind, here is a basic list of Scripture readings for each day of the week.

Psalms and Lessons for MORNING PRAYER (according to the 1945 lectionary in the 1928 BCP)

Days                                           Psalms   First Lesson         Second Lesson

FIRST SUNDAY IN ADVENT  46, 97     Isaiah 28:14–22  Heb. 12:14

Monday                                        1, 3        Isa. 1:1–9            Mark 1:1–13

Tuesday                                            7        Isa. 1:21–28        Mark 1:14–28

Wednesday                                       9        Isa. 2:6–19          Mark 1:29–39

Thursday                                         10        Isa. 4:2               Mark 1:40

Friday                                              22        Isa. 5:8–29         Mark 2:1–12

Saturday                                    28, 29        Isa. 7:1–9           Mark 2:13–22

Holy Week, the Passion Gospels

 Since the first Book of Common Prayer in 1549, Anglicans have continued the ancient Christian tradition of reading large portions of the Gospel Passion narratives during Holy Week. Indeed, such readings may go back to the earliest years of the Church when the Passion and Resurrection narratives were probably the first parts of the Gospels to be written and read in worship. Some lectionaries since the 1970s have modified the selections, but the sequence from 1549 through 1962 remained basically the same in all versions of the Prayer Book.

So during this Holy Week, whether one can attend services where the Passion narratives are read aloud or one must simply read at home, I would encourage the following readings along with any other services or devotions.

Palm Sunday- Matthew 27

Monday- Mark 14

Tuesday- Mark 15

Wednesday- Luke 22

Maundy Thursday- Luke 23

Good Friday- John (18 and) 19

The Prayer Book Litany

Lent always reminds me of the devotional value of saying or singing the Prayer Book Litany. Litanies or responsive prayers go back to the early days of Christian worship., and the earliest litanies were probably simple expansions of the Kyrie eleison. In Italy during the fifth and sixth centuries, more elaborate responsive and processional prayers developed. Such litanies continued to develop during the Middle Ages. As they became more elaborate over time, more and more of the intercessions were directed to the saints.

In 1529, Martin Luther revised a popular litany by emphasizing the work of Christ and removing the invocations of the saints. Borrowing from Luther's model, Archbishop Thomas Cranmer issued the first version of the English Litany in 1544 while Henry VIII still ruled. So the English Litany was the first official part of the English Liturgy. This Litany was later included in the 1549 Book of Common Prayer. The rubrics directed that the English Litany be said on Wednesdays and Fridays as well as included on Sundays between Matins and Holy Communion.

Most contemporary Anglicans spend less time in church than our sixteenth-century forebears. So we are not likely to see the whole Sunday array of services or find the Litany recited every Wednesday and Friday. However, the Litany is a valuable form of prayer, and its tone is particularly suitable for our Lenten devotions. It is appropriate to use it more frequently in Anglican parishes and to include it in private prayers. For example, one meaningful practice is to pray the Litany at midday on Fridays during Lent.

Lent 2022

For Lent this year, I have decided to reduce my postings here. The time saved will be added to time in prayer and spiritual reading. If any readers of this blog are looking for Lenten readings here, there are a number of Lenten posts under the label "Lent." And of course, a great resource is the daily lectionary in the Prayer Book. So I commend the entries Daily Office and Cradle of Prayer in the list of resources. 

Wishing all a blessed and holy Lent!

Lent IV- Spiritual Nourishment- John 6:1-14

The Gospel for Lent IV from St. John 6:1-14 is one of the four accounts of the miraculous Feeding of Five Thousand found in the gospels. These accounts have several themes. First, there is the general truth that Christ has power over natural elements. Secondly, the miracle manifests Christ's concern for human need, especially need among those who hear Him and hunger for righteousness. Thirdly, especially in St. John's presentation, there are Messianic references. Jesus goes to a mountain like Moses, He provides food in the wilderness as Moses did, and at the end, the people acknowledge Him as "that prophet that should come into the world" (John 6:14). Fourthly, there are also associations with the Lord's Supper any time Christ breaks bread with His followers, and these associations become even more explicit later in John 6.

All of these themes can be related to our Lenten preparations, but this time, let us highlight the theme of spiritual nourishment. One great purpose of Lent is for us to seek renewed nourishment for our souls. During this season, we journey with Christ toward the cross, the tomb, and resurrection. And such a journey demands spiritual sustenance. Ordinarily, Christians feed their souls in three main ways: through reading/hearing the words of Scripture, through a regular prayer life (morning, evening, and other times), and through the appropriate Sacraments.

During Lent as in other seasons, we are called to "inwardly digest" the Scriptures. We seek to allow Biblical stories, teachings, and ideas to permeate our hearts, minds, and souls. Private and common prayer should also be a constant element in Christian life, and Lent is a good time for additional or special devotions.  Then we have the visible, tangible expressions of the living Word in the Sacraments. We have received the gift of Baptism, and in our devotions, we should renew our Baptismal commitments daily. And of course, there is the Lord's Supper or Eucharist. Christ offers to nourish and refresh our souls in a unique way in Holy Communion.  So as we pursue our Lenten disciplines, let us seek increased spiritual nourishment by being more open to Christ as He comes to us through Word, prayer, and Sacrament.

Ash Wednesday- Lenten Fasting

In a religious context, fasting means abstaining from all or certain foods and/or drinks for a certain period for devotional or spiritual reasons. Technically, fasting does not mean other forms of self-denial or self-discipline. Although "fasting" from media, shopping, or other favorite pastimes and personal indulgences may be good or useful, that is not what Scripture and Christian tradition mean by fasting. Giving up or abstaining from meat (fowl included) has often been associated with fasting, but the traditional Anglican term for that practice is "abstinence."

So what are the general Anglican expectations about Lenten fasting? Traditionally, all forty days in Lent (the Sundays not included) are days for fasting to some degree. That means food intake should be reduced and simplified. In addition, the BCP indicates that most Fridays throughout the year are days of abstinence from meat. Furthermore, a person may choose to give up some favorite food, beverage, or activity.

There are several purposes for religious fasting. It is penitential or a reminder that we need to control our physical desires and habits. It is also an encouragement or a positive reminder that we need to spend more time in Scripture and prayer. Fasting can remind us that our souls need spiritual nourishment as much as our bodies need nourishment. Although not primary, there can also be some side benefits to fasting such as a healthier mind in a healthier body or more time and money to donate to charitable causes.

As important as fasting is, there are also several dangers. One is that our fasting must not be done self-righteously (see Matthew 6). A related danger is a legalistic attitude. Many Anglicans and others get too caught up in the rules- either too demanding or too much searching for loopholes. In addition, fasting practices need to be reasonable and consider our ages, health, general diets, medications, and activity levels. For example, please don't pass out from fasting, especially if you are driving!
So I urge everyone to keep a good Lenten fast as part of his/her devotional life. And as good Anglicans, be well-ordered, be prudent, and avoid extremes!

The Litany

Saying or singing a Litany has long been an important devotional practice. Litanies or responsive prayers go back to the early days of Christian worship. The earliest litanies were probably simple expansions of the Kyrie eleison. In Italy during the fifth and sixth centuries, more elaborate responsive and processional prayers developed. Such litanies continued to develop during the Middle Ages. As they became more elaborate over time, more and more of the intercessions were directed to the saints.

 
In 1529, Martin Luther revised a popular litany by removing the invocations of the saints and emphasizing the work of Christ. Influenced by Luther's model, Thomas Cranmer issued the first version of the English Litany in 1544 while Henry VIII still ruled. So the English Litany was the first official part of the English-language Liturgy. This Litany was later included in the 1549 Book of Common Prayer. The rubrics directed that the English Litany be said on Wednesdays and Fridays as well as included on Sundays after Matins and before Holy Communion.

Most contemporary Anglicans spend less time in church than our sixteenth-century forebears. So we are not likely to see the whole Sunday array of services or find the Litany recited every Wednesday and Friday. However, the Litany is a very meaningful form of prayer, and its tone is particularly suitable for our Lenten devotions. It is appropriate to include it in private prayers and use it more frequently in Anglican parishes. For example, one might say the Litany at midday on Fridays in Lent.