How We Worship

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TRADITIONAL, SCRIPTURAL, LITURGICAL, & EVANGELICAL

Book of Common Prayer

In worship, we use the Book of Common Prayer in its 1928 American edition. This edition contains prayers and affirmations of faith dating to the beginning of Christianity, as well as the traditional Anglican/Episcopal liturgy. This liturgy has been in continuous use since it was first published in 1549.

When we gather together in services of worship, our “common prayers” are liturgical, that is, they are structured. Only in this way can we truly share our worship of God. Our liturgical worship involves the whole person, body, mind and spirit. We are active participants rather than just listeners. Worship to us is not “show business.” It goes from us to God rather than from a preacher to us. We come to church to give God the praise and worship which, as His creatures, we owe Him; not to get something for ourselves.

The Holy Eucharist

The center of our worship is the Holy Eucharist. Other traditional names for this service are: the Holy Communion, the Mass, the Lord’s Supper, and the Divine Liturgy. It is the service specifically commanded by Jesus in the New Testament. The Eucharist joins our offering of worship to Christ’s offering of Himself upon the altar of the cross. As He promised (Matthew 26; Mark 14; Luke 22; John 6; I Corinthians 11) Jesus is truly, spiritually present under the outward forms of the consecrated Bread and Wine, to infuse our lives with the spiritual strength of His life.

Receiving Holy Communion

By receiving Holy Communion, we give our Solemn Assent, our “Amen,” to the entire Anglican Eucharistic Service. We express our belief that the Eucharist is a spiritual sacrifice which must be administered by a bishop or a priest whose ministry derives in succession from the Apostles themselves. We express also our faith in Christ’s Real Presence in the Eucharist. Because of the seriousness of these affirmations, this Church does not presume to invite those who in good faith cannot yet accept these beliefs to compromise their conscience by receiving Holy Communion at our Altar. It is for these reasons that we are not an “open Communion” Church. Those who do so believe, and who have been confirmed by a Bishop in Apostolic Succession, and who are spiritually prepared, are welcome to receive Holy Communion.


Preparation for Holy Communion generally takes the form of private prayers. In many Anglican parishes, those physically able to do so refrain from eating ordinary food prior to morning Communion, or for three hours prior to an evening Communion.

Morning & Evening Prayer

The Daily Offices of Morning and Evening Prayer are prayer services derived in many ways from the Synagogue worship of the Old Testament. They consist of readings from the Psalms, other Bible readings, canticles (songs), and prayers. They are provided in the Book of Common Prayer in a manner which makes their discipline of prayer, psalmody, and Holy Scripture the daily spiritual diet of the Church, clergy and lay folk alike.

Customs

If you are new to Anglican worship you may find some of the customs in our services unfamiliar. You will also find some variation of customs from parish to parish. The priest in your local parish will be happy to explain to you the symbolism of our worship. One general rule of thumb for Anglicans is that we stand to praise God, sit for listening to instruction, and kneel humbly to pray.

Worship is the prime responsibility for all Christians. Anglicans believe that the life of Christian service is possible only through a full life of worship, through which we receive God’s love and express our love to Him. Hence, we believe it is our obligation not only to worship God together every Lord’s Day (Sunday) but also to have a daily life of prayer. A number of parishes are able to offer the Daily Offices and the Holy Communion during the week, as well as on Sunday.

Lex Orandi, Lex Credendi

(The law of praying [is] The law of believing)



Apostles Creed

I believe in God the Father Almighty, Maker of heaven and earth:

And in Jesus Christ his only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead; He ascended into heaven, And sitteth on the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; The holy Catholic Church; The Communion of Saints; The Forgiveness of sins; The Resurrection of the body, And the Life everlasting. Amen.

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 of his Father before all worlds, God of God, Light of Light, Very God of very God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Ghost 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 sitteth on the right hand of the Father: And he shall come again, with glory, to judge both the quick and the dead; Whose kingdom shall have no end.

And I believe in the Holy Ghost, The Lord, and Giver of Life, Who proceedeth from the Father and the Son; Who with the Father and the Son together is worshipped and glorified; Who spake by the Prophets: And I believe one, holy, Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

Athanasian Creed

WHOSOEVER WILL BE SAVED,

before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.


And the Catholic Faith is this:

That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost.


The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.


So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty. And yet they are not three Almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord. And yet not three Lords, but one Lord.


For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord, So are we forbidden by the Catholic Religion to say, There be three Gods, or three Lords. The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.


So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore, or after other; none is greater, or less than another; But the whole three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved is must think thus of the Trinity.


Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God, of the substance of the Father, begotten before the worlds; and Man of the substance of his Mother, born in the world; Perfect God and perfect Man, of a reasonable soul and human flesh subsisting.


Equal to the Father, as touching his Godhead; and inferior to the Father, as touching his manhood; Who, although he be God and Man, yet he is not two, but one Christ; One, not by conversion of the Godhead into flesh but by taking of the Manhood into God; One altogether; not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one Christ; Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth at the right hand of the Father, God Almighty, from whence he will come to judge the quick and the dead. At whose coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire. This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.