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The Prayer of Humble Access is the name traditionally given to a prayer originally from early Anglican Books of Common Prayer and contained in many Anglican, Methodist, Presbyterian, and other Christian eucharistic liturgies, including use by the personal ordinariates for former Anglican groups reconciled to the Catholic Church.
The theme of lifting up hearts to God appealed to the Reformed belief in meeting Christ spiritually in heaven. After the Sanctus, the priest knelt at the communion table and prayed in the name of all the communicants the Prayer of Humble Access. [23] Unlike the 1549 service, there was no consecration or blessing of the bread and wine.
Lindsey's prayer book emphasized the Daily Office, drawing upon medieval Catholic practices and establishing non-Eucharistic offices as the norm for Unitarian worship. [85] The Communion office—sans the Prayer of Humble Access, Lord's Prayer, and Prayer of Thanksgiving—was always led by
The 1928 Book of Common Prayer [note 1] was the official primary liturgical book of the U.S.-based Episcopal Church from 1928 to 1979. An edition in the same tradition as other versions of the Book of Common Prayer used by the churches within the Anglican Communion and Anglicanism generally, it contains both the forms of the Eucharistic liturgy and the Daily Office, as well as additional ...
The 1559 Prayer Book, however, retained the truncated Prayer of Consecration of the Communion elements, which omitted any notion of objective sacrifice. It was preceded by the Proper Preface and Prayer of Humble Access (placed there to remove any implication that the Communion was a sacrifice to God).
The entire prayer is consecratory. The Lord's Prayer follows, and is followed by the fraction (the breaking of the bread), the Prayer of Humble Access, which is optional, the Agnus Dei, and the distribution of the sacred elements (the bread and wine). There is a post-Communion prayer. A doxology or general prayer of thanksgiving may follow. The ...
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The prayer book rejected the idea that marriage was a sacrament [79] while also repudiating the common medieval belief that celibacy was holier than married life. The prayer book called marriage a "holy estate" that "Christ adorned and beautified with his presence, and first miracle that he wrought in Cana of Galilee."
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