Monthly Archives: February 2022

शाम की प्रार्थना

यीशु ने कहा, “मैं संसार की ज्योति हूँ; जो मेरे पीछे चलता है वह हरगिज़ अंधकार में न चलेगा, मगर ज़िंदगी की रौशनी उसके पास होगी। यूहन्ना 8:12

पाप-स्वीकरण
सबसे दयालु भगवान,
हम स्वीकार करते हैं कि हमने तुम्हारे विरुद्ध विचार, वचन और कर्म में पाप किया है,
हमने जो कुछ किया है, और जो हमने नहीं किया है, उसके द्वारा।
हमने आपको अपने पूरे दिल से प्यार नहीं किया है; हमने अपने पड़ोसियों को खुद के रूप में प्यार नहीं किया है। हमें वास्तव में खेद है और हम विनम्रतापूर्वक पश्चाताप करते हैं।
अपने पुत्र यीशु मसीह के लिए, हम पर दया करो और हमें क्षमा कर दो ;
ताकि हम तेरी इच्छा से प्रसन्न हों,
और अपने मार्गों पर चलते हुए, अपने नाम की महिमा के लिए। आमीन।

सर्वशक्तिमान परमेश्वर, हम पर दया करो, हमारे प्रभु यीशु मसीह के माध्यम से हमारे सभी पापों को क्षमा कर दो, हमें सभी भलाई में मजबूत करो, और पवित्र आत्मा की शक्ति के द्वारा हमें अनन्त जीवन में रखो। आमीन।

पिता की महिमा, और पुत्र के लिए, और पवित्र आत्मा के लिए: जैसा कि यह शुरुआत में था, अब है, और हमेशा के लिए रहेगा। आमीन।

Phos Hilaron
हे अनुग्रहकारी प्रकाश,
स्वर्ग में जीवित पिता की शुद्ध चमक
, हे यीशु मसीह, पवित्र और धन्य!
अब जब हम सूर्य के अस्त होने के लिए आते हैं,
और हमारी आँखें शाम के प्रकाश को देखती
हैं, तो हम आपकी स्तुति गाते हैं, हे परमेश्वर: पिता, पुत्र और पवित्र आत्मा।
हे परमेश् वर के पुत्र, हे जीवन दाता, और सारी दुनिया के माध्यम से महिमा किए जाने के लिए, आप हर समय खुश आवाज़ों द्वारा प्रशंसा
किए जाने के योग्य हैं।

भजन 23. Dominus regit me.
यहोवा मेरा चरवाहा है; मुझे किसी भी चीज की जरूरत नहीं होगी।
वह मुझे हरे चरागाहों में लेटने के लिए बनाता है; वह मुझे स्थिर पानी के पास ले जाता है।
वह मेरी आत्मा को पुनर्स्थापित करता है; वह मुझे अपने नाम की खातिर धार्मिकता के मार्गों में ले जाता है।
यद्यपि मैं मृत्यु की छाया की घाटी के माध्यम से चलता हूं, मैं किसी भी बुराई से डरूंगा; आप मेरे साथ हैं; तुम्हारी छड़ी और तुम्हारी छड़ी मुझे आराम देती है।
तुम मेरे दुश्मनों की उपस्थिति में मेरे सामने एक मेज तैयार करते हो; तुम मेरे सिर को तेल से अभिषेक करते हो; मेरा प्याला ओवरफ्लो हो जाता है।
निस्संदेह भलाई और दया मेरे जीवन के सभी दिनों में मेरा अनुसरण करेगी। और मैं हमेशा के लिए प्रभु के घर में रहूंगा।
पिता की महिमा, और पुत्र के लिए, और पवित्र आत्मा के लिए: जैसा कि यह शुरुआत में था, अब है, और हमेशा के लिए रहेगा। आमीन।

बाइबल पठन

मरियम का गीत, लूका 1:46-55 Magnificat.
मेरी आत्मा प्रभु की महानता की घोषणा करती है, मेरी आत्मा मेरे उद्धारकर्ता परमेश्वर में आनन्दित होती है; क्योंकि उसने अपने नीच सेवक पर अनुग्रह से देखा है।
इस दिन से सभी पीढ़ियां मुझे धन्य कहेंगी: सर्वशक्तिमान ने मेरे लिए महान काम किए हैं, और पवित्र उसका नाम है।
वह उन लोगों पर दया करता है जो हर पीढ़ी में उससे डरते हैं।
उसने अपने हाथ की ताकत दिखाई है, उसने गर्व को अपने घमंड में बिखेर दिया है।
उसने शक्तिशाली लोगों को उनके सिंहासनों से नीचे गिरा दिया है, और दीनों को ऊपर उठाया है।
उसने भूखे को अच्छी चीजों से भर दिया है, और अमीरों को खाली भेज दिया है।
वह अपने दास इस्राएल की सहायता के लिए आया है, क्योंकि उसने दया के अपने वादे को याद किया है,
जो उसने हमारे पूर्वजों, इब्राहीम और उसकी सन्तान से हमेशा के लिए किया था।
पिता और पुत्र, और पवित्र आत्मा की महिमा: जैसा कि यह शुरुआत में था, अब है, और हमेशा के लिए रहेगा। आमीन।

बाइबल पठन

शिमोन का गीत, लूका 2:29-32 Nunc dimittis
हे प्रभु, अब तूने अपने दास को शांति से जाने के लिए स्वतंत्र कर दिया है जैसा कि तुमने प्रतिज्ञा की है;
क्योंकि मेरी इन आँखों ने उद्धारकर्ता को देखा है, जिसे तूने सारी दुनिया को देखने के लिये तैयार किया है:
राष्ट्रों को प्रबुद्ध करने के लिये एक ज्योति, और तुम्हारी प्रजा इस्राएल की महिमा।
पिता की महिमा, और पुत्र के लिए, और पवित्र आत्मा के लिए: जैसा कि यह शुरुआत में था, अब है, और हमेशा के लिए रहेगा। आमीन।

प्रेरितों के पंथ
मैं परमेश्वर में विश्वास करता हूँ, सर्वशक्तिमान पिता, स्वर्ग और पृथ्वी का निर्माता।
मैं यीशु मसीह में विश्वास करता हूँ, उनके एकमात्र पुत्र, हमारे प्रभु।
वह पवित्र आत्मा की शक्ति के द्वारा कल्पना की गई थी
और वर्जिन मैरी से पैदा हुआ। वह Pontius पीलातुस के तहत पीड़ित था,
क्रूस पर चढ़ाया गया था, मर गया था, और दफनाया गया था। वह मरे हुओं के पास उतरा।
तीसरे दिन वह फिर से उठ खड़ा हुआ।
वह स्वर्ग में चढ़ गया,
और पिता के दाहिने हाथ पर बैठा है।
वह जीवित और मरे हुओं का न्याय करने के लिए फिर से आएगा।
मैं पवित्र आत्मा में विश्वास करता हूँ,
पवित्र कैथोलिक चर्च,
संतों की संगति,
पापों की क्षमा,
शरीर का पुनरुत्थान, और अनन्त जीवन। आमीन।

ईश्वर की प्रार्थना
स्वर्ग में हमारे पिता,
तेरा नाम पवित्र हो,
तुम्हारा राज्य आए,
तुम्हारी इच्छा पूरी हो जाएगी,
स्वर्ग की तरह पृथ्वी पर।
आज हमें हमारी दैनिक रोटी दे दो।
हमें हमारे पापों को क्षमा करें
जैसा कि हम उन लोगों को क्षमा करते हैं जो हमारे खिलाफ पाप करते हैं।
प्रलोभन के समय से हमें बचाएं
और हमें बुराई से बचा लो।
क्योंकि राज्य, शक्ति और महिमा तुम्हारी है
अब और हमेशा के लिए। आमीन।

हे यहोवा, हम पर अपनी दया दिखा;
और हमें अपना उद्धार प्रदान करो।
अपने मंत्रियों को धार्मिकता के साथ घेरो;
अपने लोगों को खुशी के साथ गाने दो।
हे यहोवा, सारी दुनिया में शांति दे ;
क्योंकि केवल आप में ही हम सुरक्षा में रह सकते हैं।
हे प्रभु, इस राष्ट्र को अपनी देखरेख में रखो;
और न्याय और सत्य के मार्ग में हमारा मार्गदर्शन करो।
पृथ्वी पर अपना मार्ग ज्ञात हो ;
सभी राष्ट्रों के बीच तुम्हारा उद्धार।
हे यहोवा, गरीबों को भूलने मत दो।
गरीबों की उम्मीद को छीनने न दें।
हे परमेश्वर, हम में शुद्ध हृदय पैदा करो ;
और कृपया हमें अपने पवित्र आत्मा के साथ बनाए रखें।

शांति के लिए प्रार्थना
सबसे पवित्र परमेश्वर, सभी अच्छी इच्छाओं, सभी सही निर्णयों, और सभी न्यायपूर्ण कार्यों का स्रोत: हमें, अपने सेवकों को वह शांति दें जो दुनिया नहीं दे सकती है, ताकि हमारे दिमाग आपकी इच्छा के पालन पर स्थिर हो सकें, और यह कि हम, सभी दुश्मनों के डर से बचाए जा रहे हैं, शांति और शांति में रह सकते हैं; मसीह यीशु हमारे उद्धारकर्ता की दया के माध्यम से. आमीन।

खतरों के खिलाफ मदद के लिए प्रार्थना
हे यहोवा, अन्धकार में हमारा प्रकाश हो, और अपनी बड़ी दया में हमें इस रात के सभी खतरों और खतरों से बचाओ। अपने एकमात्र पुत्र, हमारे उद्धारकर्ता यीशु मसीह के प्रेम के लिए। आमीन।

मसीह की उपस्थिति के लिए प्रार्थना
प्रभु यीशु, हमारे साथ रहो, क्योंकि शाम निकट है और दिन बीत चुका है; मार्ग में हमारे साथी बनो, हमारे दिलों को जलाओ, और आशा जगाओ, ताकि हम आपको वैसे ही जान सकें जैसे आप पवित्रशास्त्र में प्रगट हुए हैं और रोटी तोड़ रहे हैं। अपने प्यार की खातिर इसे अनुदान दें। आमीन।

हे प्रिय प्रभु, उन लोगों के साथ जागते रहो, जो इस रात काम करते हैं, या देखते हैं, या रोते हैं, और अपने स्वर्गदूतों को उन लोगों पर प्रभार देते हैं जो सोते हैं। बीमार, प्रभु मसीह की देखभाल करें; थके हुए को आराम दें, मरने वाले को आशीर्वाद दें, दुख को शांत करें, पीड़ितों पर दया करें, खुशी को ढालें; और सब अपने प्यार के लिए। आमीन।

गोल्डन मुंह की प्रार्थना
सर्वशक्तिमान परमेश्वर, आपने इस समय हमें एक समझौते के साथ अनुग्रह दिया है ताकि आपसे हमारी सामान्य प्रार्थना की जा सके; और तुमने अपने प्रिय पुत्र के द्वारा प्रतिज्ञा की है कि जब उसके नाम पर दो या तीन इकट्ठे हो जाएँगे, तो तुम उनके बीच में हो जाओगे: हे यहोवा, अब हमारी इच्छाओं और प्रार्थनाओं को पूरा करो, जो हमारे लिए सबसे अच्छी हो सकती हैं। हमें इस संसार में अपनी सच्चाई का ज्ञान देना, और आने वाले युग में अनन्त जीवन। आमीन।

आइए हम प्रभु को आशीर्वाद दें।
भगवान का शुक्र है।

हमारे प्रभु यीशु मसीह का अनुग्रह, और परमेश्वर का प्रेम, और पवित्र आत्मा की संगति, हम सभी के साथ हमेशा के लिए रहो। आमीन। 2 कुरिन्थियों 13:14

आशा का परमेश्वर हमें पवित्र आत्मा की शक्ति के माध्यम से विश्वास करने में सभी खुशी और शांति से भर दे। आमीन। रोमियों 15:13

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དགོང་དྲོའི་གསོལ་འདེབས། Evening Prayer in Tibetan from the Book of Common Prayer

ཡེ་ཤེས་ཀྱིས་ནི་བདག་ནི་འཇིག་རྟེན་པའི་འོད་གསལ་དང་། སུ་ཞིག་ངའི་རྗེས་སུ་འབྲངས་ན་མུན་ནག་གི་ཁྲོད་དུ་འགྲོ་མི་སྲིད་ལ་ཚེ་སྲོག་གི་འོད་སྣང་ཡང་ཡོད་ངེས”ཟེར།

འགྱོད་བཤགས།

སྙིང་རྗེ་ཆེ་ཤོས་ཀྱི་དཀོན་མཆོག་དང་།
ང་ཚོས་བསམ་བློ་དང་། སྐད་ཆ། བྱ་སྤྱོད་བཅས་ཀྱི་ཐོག་ནས་ཁྱོད་ལ་ནག་ཉེས་བསགས་པ་ངོས་ལེན་བྱས།
ང་ཚོས་བསྒྲུབས་པའི་བྱ་བར་བརྟེན་ནས་ང་ཚོས་བསྒྲུབས་མེད་པའི་བྱ་བར་བརྟེན་དགོས།
ང་ཚོས་བློ་གཅིག་སེམས་གཅིག་གིས་ཁྱོད་ལ་དགའ་བ་མིན། ང་ཚོ་རང་ཉིད་དང་འདྲ་བར་ཁྱིམ་མཚེས་ལ་དགའ་པོ་མེད། ང་ཚོས་དངོས་གནས་ཐུགས་རྒྱལ་མ་བཞེངས། ང་ཚོས་ཁེངས་སྐྱུང་ངང་འགྱོད་པ་སྐྱེས།
ཁྱེད་ཀྱི་བུ་ཡེ་ཤུའི་འཁྲུངས་སྐར་གྱི་ཆེད་དུ་ང་ཚོར་སྙིང་རྗེ་དང་བཟོད་སྒོམ་བྱེད་ དགོས་པ་དང་།
ང་ཚོས་ཁྱོད་ཀྱི་ཁ་ཆེམས་ལ་དགའ་སྤྲོ་ཚད་མེད་སྐྱེས་སྲིད།
དེ་བཞིན་ལམ་དུ་འགྲོ་བ་དང་མཚན་སྙན་གྱི་གཟི་བརྗིད་དུ་འགྲོ་བ་དང་། ཨ་མེན།

དཀོན་མཆོག་གིས་ང་ཚོར་སྙིང་རྗེ་གནང་བ་དང་། ང་ཚོའི་བདག་པོ་ཡེ་ཤུའི་ཆོས་འཆད་མཁན་བརྒྱུད་ནས་ང་ཚོའི་སྡིག་པ་ཡོད་ཚད་ལ་བཟོད་སྒོམ་བྱས་ཏེ། བཟང་ཆ་ཡོད་ཚད་ལ་ཤུགས་སྣོན་བརྒྱབ་པ། དམ་པའི་ཐུགས་རྗེའི་སྟོབས་ཤུགས་ཀྱིས་ང་ཚོ་གཏན་དུ་གནས་ཡོད། ཨ་མེན།

ཕ་དང་བུ་དང་དམ་པའི་ཐུགས་ལ་གཟི་བརྗིད་དང་། ཐོག་མ་མེད་པ་བཞིན་དུ་ད་ལྟ་ཡིན་པས་ནམ་ཡང་གནས་ངེས་ཡིན། ཨ་མེན།

Phos Hilaron

ཨོ་རྒྱན་འོད་ཟེར་དང་།
ལྷ་ཡུལ་དུ་ གནས་པའི་ཕ་མེས་ཀྱི་དྭངས་གཙང་གི་འོད་སྣང་། ཀྱེ་ཡེ་ཤུའི་ཆོས་འཆད་མཁན། དམ་པ་དང་བྱིན་གྱིས་བརླབས་པ་ཡིན།
ད་ལྟ་ང་ཚོ་ཉི་འོད་ཀྱི་བཀོད་སྒྲིག་ལ་སླེབས་དུས།
དེ་བཞིན་ང་ཚོའི་མིག་གིས་མཚན་མོའི་འོད་སྣང་མཐོང་བ་དང་།
ང་ཚོས་ཁྱེད་ཀྱི་བསྟོད་གླུ་ལེན་བཞིན་ཡོད། གནམ་རྒན་མ། ཨ་ཕ་དང་། བུ། དམ་པའི་ཐུགས་རྗེ་བཅས་ཡིན།
ཁྱེད་ཀྱིས་དུས་དང་རྣམ་པ་ཀུན་ཏུ་བདེ་སྐྱིད་ལྡན་པའི་སྐད་སྒྲ་ཡིས་བསྟོད་བསྔགས་བྱེད་འོས།
དེ་བཞིན་འཇིག་རྟེན་ཐམས་ཅད་ལ་བརྟེན་ནས་གཟི་བརྗིད་དུ་འགྱུར་བར་བྱེད་དོ།

Ps. 23. Dominus regit me.

ས་མིག་ཉེར་གསུམ་པ།
བདག་ནི་བདག་གི་ རྫི་བོ་ཡིན་ལ།
ང་ལ་ཅི་ཡང་མི་དགོས།
ཁོས་ང་རང་སྔོ་ལྗང་གི་ཕྱུགས་ར་རུ་ཉལ ་དུ་བཅུག་པ་དང་།
ཁོས་ང་ཁྲིད་ནས་ད་དུང་ཆུ་ཁོངས་ཀྱི་ཉེ་འགྲམ་དུ་ཡོད།
ཁོས་ངའི་རྣམ་ཤེས་སླར་གསོ་བྱས ་པ་དང་།
ཁོས་ང་ལ་དྲང་བདེན་གྱི་ལམ་དུ་ཁྲིད།
ཁོའི་མིང་གི་ཆེད་དུ།།
ང་རང་འཆི་བའི་གྲིབ་མའི་རི་ལུང་བརྒྱུད་ཀྱང་།
བདག་གིས་སྡིག་པ་མི་བྱེད་པར་འཇིགས་པ་དང་། ཁྱོད་ང་དང་མཉམ་ དུ་བསྡད་ཡོད་པ་དང་།
ཁྱོད་ཀྱི་དབྱུག་པ་དང་དབྱུག་པས་ང་ལ་སེམས་གསོ་བྱས།
ཁྱོད་ཀྱིས་ངའི་མདུན་དུ་ཅོག་ཙེ་ཞིག་གྲ་སྒྲིག ་བྱེད་བཞིན་ཡོད།
ཁྱོད་ཀྱིས་སྣུམ་གྱིས་ངའི་མགོ་ལ་བསྔོ་བ་ཞིག་བྱུགས་དང་།  ངའི་ཕོར་བ་ལས་བརྒལ་སོང་།
དགེ་བ་དང་སྙིང་རྗེ་དེ་ཚེ་གང་བོར་ངའི་རྗེས་སུ་འབྲང་ངེས་ ཡིན་པ་དང་།
ང་ནམ་ཡང་གནམ་བདག་གི་ཁྱིམ་དུ་བསྡད་ཡོད།
ཕ་དང་བུ་དང་དམ་པའི་ཐུགས་ལ་གཟི་བརྗིད་དང་། ཐོག་མ་ཉིད་ནས་ད་ལྟ་དང་འདྲ་བར་དུས ་གཏན་དུ་གནས་ངེས་རེད། ཨ་མེན།

གསུང་རབ་ཀློག་པ།

མ་ལིས་ཀྱི་གླུ་དབྱངས  །      Magnificat

ངའི་རྣམ་ཤེས་ཀྱིས་བདག་པོའི་རླབས་ཆེན་ཁྱབ་བསྒྲགས་གནང་བ་དང་། ངའི་སྙིང་སྟོབས་དེ་དཀོན་མཆོག་གི་སྐྱབས་མགོན་ལ་དགའ་སྤྲོ་ཚད་མེད་སྐྱེས་པ་དང་། རྒྱུ་རྐྱེན་ནི་ཁོས་རང་གི་དམའ་རིམ་གཡོག་པོར་དགའ་པོ་བྱེད་ཀྱི་ཡོད།
དེ་རིང་ནས་བཟུང་མི་རབས་ཚང་མས་ང་ལ་བྱིན་རླབས་ཞེས་འབོད་སྲིད་པ་སྟེ། བླ་ན་མེད་པའི་བདག་གིས་ང་ལ་བྱ་བ་ཆེན་པོ་བསྒྲུབས་པ་དང་། དམ་པ་ནི་ཁོའི་མིང་རེད།
ཁོས་མི་རབས་རེ་རེའི་ནང་དུ་ཁོ་ལ་སྐྲག་པའི་མི་དེ་དག་ལ་སྙིང་རྗེ་བྱེད་ཀྱིན་ཡོད།
ཁོས་དཔུང་བའི་སྟོབས་ཤུགས་མངོན་པ་དང་། ཁོ་ཚོའི་རང་རློམ་གྱི་ཁྲོད་ནས་ང་རྒྱལ་ཁ་ཐོར་དུ་བཏང་།
ཁོས་ཁོ་ཚོའི་མི་རབས་ནས་མི་རབས་བར་གྱི་དམག་མི་རྣམས་འགྱེལ་ནས་དམའ་འབེབས་བྱས།
ཁོས་བཀྲེས་ལྟོགས་ཀྱིས་ཁེངས་པའི་དངོས་པོ་བཟང་པོ་རྣམས་ཁོས་བསྐྱལ་ཡོང་བའི་ཕྱུག་པོ་རྣམས་སྟོང་པར་གྱུར།
ཁོས་རང་གི་གཡོག་པོ་དབྱི་སི་རལ་གྱི་རོགས་རམ་འོག་ཁོང་གིས་སྙིང་རྗེ་བའི་དམ་བཅའ་བློ་ལ་བརྟན་པོར་ངེས་ཡོད།
ཁོང་གིས་ང་ཚོའི་ཕ་མེས་དང་ཨ་པོ་ལ་ཧན་དང་ཁོའི་བུ་ཕྲུག་ལ་ནམ་ཡང་ཁས་བླངས་པའི་དམ་བཅའ་ཡིན།
ཕ་དང་བུ་ལ་གཟི་བརྗིད་དང་། དམ་པའི་ཐུགས་ལ་གཟི་བརྗིད་ལྡན་པ། ཐོག་མ་ཉིད་ནས་བྱུང་བ་དང་འདྲ་བར་ད་ལྟ་ཡིན་པས་ནམ་ཡང་གནས་ངེས་རེད། ཨ་མེན།

གསུང་རབ་ཀློག་པ།

སི་མོན་གྱི་གླུ་དབྱངས།      Nunc dimittis  

གཙོ་བོ་ཁྱེད་ཀྱིས་ད་ལྟ་ཁྱེད་ཀྱིས་ཁས་བླངས་པ་ལྟར་ཁྱེད་ཀྱི་གཡོག་པོ་རྣམས་ཞི་བདེའི་ངང་འགྲོ་ཆོག་པའི་གཏན་འབེབས ་བྱས་ཡོད་པ་དང་།
ངའི་མིག་མདངས་འདི་དག་གིས་ཁྱོད་ཀྱིས་འཛམ་གླིང་ཡོངས་ལ་བལྟ་རྒྱུའི་གྲ་སྒྲིག་བྱས་པའི་སྐྱབས་མགོན་དེ་མཐོང་མྱོང་བ་སྟེ།
མི་རིགས་ལ་བློ་སྒོ་འབྱེད་པའི་འོད་ཟེར་དང་ཁྱེད་ཚོའི་མི་དམངས་དབྱི་སི་རལ་གྱི་གཟི་བརྗིད་ཡིན།
ཕ་དང་བུ་དང་དམ་པའི་ཐུགས་ལ་གཟི་བརྗིད་དང་། ཐོག་མ་མེད་པ་བཞིན་དུ་ད་ལྟ་ཡིན་པས་ནམ་ཡང་གནས་ངེས་ཡིན། ཨ་མེན།

《དམ་ཚིག》།

ང་རང་དཀོན་མཆོག་ལ་དད་པ་བྱེད་པ་དང་། ཨ་ཕ་ནི་གནམ་ས་གསར་གཏོད་བྱེད་མཁན་ཡིན།
ང་རང་ཁོའི་བུ་གཅིག་པུ་དང་ང་ཚོའི་བདག་པོ་ཡེ་ཤུའི་ཆོས་ལ་ཡིད་ཆེས་ཡོད།
ཁོང་གིས་དམ་པའི་ཆོས་ཀྱི་སྟོབས་ཤུགས་ལ་བརྟེན་ནས་བསམ་གཞིགས་བྱས།།
དེ་བཞིན་ཝེ་ལེན་མ་ལིས་ནས་སྐྱེས་པ་རེད། ཁོང་གིས་ཕེང་ཐི་སི་ཕི་ལེ་ཐེའི་འོག་ཏུ་སྡུག་བསྔལ་མྱོང་བ་དང་།
སྐོར་ཞིབ་བྱས་ནས་ཤི་བ་དང་དུར་སྦས་བྱས་པ་རེད། ཁོ་འདས་པོའི་ཕྱོགས་སུ་ལྷུང་།
ཉིན་གསུམ་པར་ཁོ་ཡང་བསྐྱར་ཡར་ལངས་པ་རེད།
ཁོང་གིས་ལྷ་ཡུལ་དུ་སླེབས་པ་དང་།
ཡབ་ཀྱི་ཕྱག་གཡས་སུ་བཞུགས་པ་དང་།
ཁོས་ཡང་བསྐྱར་གསོན་པོ་དང་འདས་པོ་ལ་བརྡར་ཤ་གཅོད་རྒྱུ་རེད།
བདག་གིས་དམ་པའི་ཆོས་ལ་དད་པ་དང་།
དམ་པ་ཆོས་ཀྱི་རྒྱལ་པོ་དང་།
འཕགས་པ་རྣམས་ཀྱི་འགྲོ་བ་དང་།

སྡིག་སྒྲིབ་བཟོད་པ་དང་།
ལུས་སླར་གསོན་པ་དང་ཚེ་སྲོག་གཏན་དུ་གནས་པ། ཨ་མེན།
༸གོང་ས་མཆོག་གི་སྨོན་ལམ།
ང་ཚོའི་ལྷ་ཡུལ་གྱི་ཕ་ས་དང་།
ཁྱོད་ཀྱི་མིང་ལ་དམ་པ་དང་།
ཁྱེད་ཚོའི་རྒྱལ་ཁབ་སླེབས་བྱུང་།
ཁྱེད་ཀྱི་ཁ་ཆེམས་ལེགས་འགྲུབ་བྱུང་།
ཡུལ་ལྷ་ཡུལ་དང་འདྲ་བར།
དེ་རིང་ང་ཚོའི་ཉིན་རྒྱུན་གྱི་བག་ལེབ་ང་ཚོར་བྱིན།
ང་ཚོའི་ནག་ཉེས་ལ་བཟོད་སྒོམ་བྱེད་དགོས།
ང་ཚོས་ང་ཚོར་ནག་ཉེས་ཡོད་པའི་མི་དེ་དག་ལ་བཟོད་སྒོམ་བྱེད་པ་ནང་བཞིན
བསླུ་བྲིད་ཐེབས་པའི་དུས་ནས་ང་ཚོ་སྐྱོབ་དགོས།
ང་ཚོ་སྡུག་ལས་སྐྱོབ་ཐུབ་པ་བྱུང་བ་རེད།
རྒྱལ་ཁབ་དང་། སྟོབས་ཤུགས། གཟི་བརྗིད་བཅས་ནི་ཁྱེད་ཚོའི་ཆེད་དུ་ཡིན།
ད་ལྟ་དང་དུས་གཏན་དུ་གནས་ཡོད། ཨ་མེན།

ང་ཚོར་ཁྱོད་ཀྱི་སྙིང་རྗེ་སྟོན་ དང་།
ང་ཚོར་ཁྱོད་ཀྱི་རྒྱལ་ཁ་ཡང་སྤྲོད་དགོས།
དྲང་བདེན་གྱིས་ཁྱེད་ཚོའི་བློན་པོ ་རྣམས་ལ་བསྐོར་བ་དང་།
ཁྱེད་ཚོའི་མི་དམངས་ཀྱིས་དགའ་སྤྲོའི་ངང་ནས་གླུ་ལེན་དུ་འཇུག་དགོས།
བདེ་བ་ཆེན་པོ་སྦྱིན་པར་བྱ་བ་ནི་འཇིག་རྟེན་ཐམས་ཅད་ དུ་སྐྱེ་བ་དང་།
ཁྱོད་ཚོའི་ནང་དུ་ང་ཚོ་ད་གཟོད་བདེ་འཇགས་ཀྱི་འཚོ་བ་རོལ་ཐུབ།
༸གོང་ས་མཆོག་གིས་མི་རིགས་འདི་ཁྱེད་ཀྱི་ཐུགས་ཁུར་འོག་སྲུང ་དགོས་པ་དང
དྲང་བདེན་དང་བདེན་དོན་གྱི་བྱེད་སྟངས་ཐོག་ནས་ང་ཚོར་ཁྲིད་སྟོན་ཡང་བྱ་དགོས།
ཁྱོད་ཀྱི་འགྲོ་ལམ་དེ་སའི་གོ་ལའི་སྟེང་ནས་ཤེས་སུ་འཇུག་ དགོས་པ་དང་
ཁྱེད་ཚོས་རྒྱལ་ཁབ་ཡོད་ཚད་ཀྱི་ཁྲོད་ནས་རྒྱལ་ཁ་བླངས།
ཀྱེ་ཀྱེ་བདག་ཅག་གིས་དབུལ་པོ་རྣམས་བརྗེད་དུ་མི་འཇུག ་པ་དང་།
དབུལ་ཕོངས་མང་ཚོགས་ཀྱི་རེ་བ་འཕྲོག་ཏུ་མི་འཇུག
ང་ཚོའི་ནང་སེམས་གཙང་མ་ཞིག་གསར་སྐྲུན་ བྱེད་དགོས་པ་དང་།
ད་དུང་ཁྱོད་ཀྱི་མཆོག་གྱུར་གྱི་སྙིང་སྟོབས་ཀྱིས་ང་ཚོར་རྒྱུན་འཁྱོངས་བྱེད་རོགས།

ཞི་བདེའི་སྨོན་ལམ།
དམ་པ་དཀོན་མཆོག་ཕལ་ཆེ་བ་དང་། འདོད་པ་བཟང་པོ་མཐའ་དག་གི་འབྱུང་ཁུངས། ཡང་དག་པའི་བརྡར་ཤ་གཅོད་པའི་ནུས་པ་ཡོད་ཚད་བཅས་ཏེ། ང་ཚོ་དང་། ཁྱོད་ཀྱི་གཡོག་པོ།འཛམ་གླིང་གིས་མི་ཐུབ་པའི་ཞི་བདེ་དེ་ང་ཚོའི་བསམ་བློ་དེ་ཁྱོད་ཀྱི་འདོད་བློ་ལྟར་གཏན་འཇགས་སུ་གཏོང་ཐུབ་པ་དང་། དགྲ་བོ་ཡོད་ཚད་ཀྱི་འཇིགས་སྣང་ལས་བསྐྱལ་བའི་ང་ཚོ་ཞི་བདེ་དང་ལྷིང་འཇགས་ཀྱི་འཚོ་བ་སྐྱེལ་ཐུབ་པ་དང་། ང་ཚོའི་སྐྱབས་མགོན་ཡེ་ཤུའི་ཆོས་ལུགས་ཀྱི་བྱམས་སྐྱོང་བརྒྱུད།། ཨ་མེན།

ཕེ་རུ་སི་ལ་རོགས་སྐྱོར་བྱེད་པའི་སྨོན་འདུན་ཞུ།
ང་ཚོ་མུན་ནག་གི་ནང་དུ་འོད་ཟེར་འཕྲོ་བར་བྱེད་པ་དང་། གཙོ་བོ་ལགས། ཁྱེད་ཀྱི་ཐུགས་རྗེ་ཆེན་པོའི་ནང་དུ་ང་ཚོ་མཚན་མོ་འདིའི་སྐྱོན་དང་ཉེན་ཁ་ཡོད་ཚད་ལས་སྲུང་སྐྱོབ་བྱེད་དགོས་པ་དང་།  ཁྱེད་ཀྱི་བུ་གཅིག་པུ་དང་ང་ཚོའི་སྐྱབས་མགོན་ཡེ་ཤུའི་འཁྲུངས་སྐར་ལ་དགའ་ཞེན་བྱེད་པའི་ཆེད་དུ་ཡིན། ཨ་མེན།

ཡེ་ཤུའི་ཆོས་འཆད་མཁན་ལ་སྨོན་འདུན་ཞུ།
གཙོ་བོ་ཡེ་ཤུ་ལགས། ང་ཚོ་དང་མཉམ་དུ་བསྡད་དེ། དགོང་མོ་ནི་དུས་ཚོད་དང་ཉིན་མོ་འདས་ཟིན་པ་དང་། ང་ཚོའི་གྲོགས་པོ་བྱེད་པ་དང་། སེམས་བཟང་བཅངས་ནས་རེ་བ་སྟོང་ཟད་དུ་བཏང་སྟེ། ང་ཚོས་ཁྱོད་ཚོ་གསུང་རབ་ནང་གསལ་པོར་བསྟན་པ་དང་བག་ལེབ་མེན་པའོ་གཏོར་བཤིག་བཏང་བ་ནང་བཞིན་ཁྱོད་ཚོ་ངོ་ཤེས་སྲིད། ཁྱེད་ཀྱི་བརྩེ་དུང་གི་ཆེད་དུ་འདི་ལྟར་བྱིན་གྱིས་བར་བྱ། ཨ་མེན།

མཛའ་བརྩེ་ལྡན་པའི་གནམ་བདག་དང་། ལས་ཀ་བྱེད་མཁན། ཡང་ན་ལྟ་མཁན། ཡང་ན་དེ་རིང་དགོང་མོར་ངུ་བ་བཅས་ལ་ལྟ་ཞིབ་བྱས་ནས་ཁྱེད་ཚོའི་ལྷའི་ཕོ་ཉ་རྣམས་ལ་གཉིད་ཉལ་མཁན་རྣམས་ལ་ཞུ་གཏུག་བྱས། ནད་པ་རྣམས་ལ་ཁ་ཡ་བྱེད་པ་དང་། ངལ་དུབ་ཅན་ལ་ངལ་གསོ་དང་། འཆི་ལ་ཉེ་བའི་མི་ལ་བྱིན་གྱིས་བརླབས། སྡུག་བསྔལ་ལ་སེམས་གསོ། སྡུག་བསྔལ་ལ་སྙིང་རྗེ་བ། དགའ་བ་འགེབས་པ། དེ་བཞིན་ཁྱེད་ཀྱི་བརྩེ་དུང་གི་ཆེད་དུ་ཡིན། ཨ་མེན།

ཧྲིན་ཅིན་གྱི་ཞལ་ནས་གསོལ་བ་འདེབས་པ།
༧གོང་ས་མཆོག་གིས་ང་ཚོར་བཀའ་དྲིན་གནང་ནས་ང་ཚོས་ཐུན་མོང་གི་སྨོན་ལམ་གནང་བ་དང་། ཁྱོད་ཀྱིས་ཁྱོད་ཀྱི་བུ་ཆུང་བརྒྱུད་ནས་ཁོའི་མིང་ཐོག་ནས་མི་གཉིས་གསུམ་མཉམ་དུ་འཛོམས་རྗེས་ཁྱོད་ཚོ་ཁོ་ཚོའི་ཁྲོད་དུ་གནས་རྒྱུ་ཁས་བླངས་ཡོད་པ་སྟེ། ད་ལྟ་ང་ཚོའི་རེ་འདུན་དང་རེ་འདུན་ཚང་མ་ང་ཚོར་ཕན་ཐོགས་ཆེ་ཤོས་ཡོང་གི་རེད། འཛམ་གླིང་ཐོག་ང་ཚོར་ཁྱོད་ཀྱི་བདེན་དོན་ཤེས་བྱ་དང་འབྱུང་འགྱུར་གྱི་ཚེ་སྲོག་གི་དུས་རབས་སུ་ང་ཚོར་སྤྲད་པ་རེད། ཨ་མེན།

ང་ཚོས་བདག་པོ་ལ་མགོན་སྐྱབས་གནང་།
ཐུགས་རྗེ་ཆེན་པོ་དཀོན་མཆོག་བསྟན་པ་ལ།

ང་ཚོའི་བདག་པོའི་ཡེ་ཤུའི་ཆོས་འཆད་མཁན་གྱི་བཀའ་དྲིན་དང་། དཀོན་མཆོག་ལ་དགའ་ཞེན་བྱེད་པ། དམ་པའི་ཐུགས་རྗེ་ཆེ་ཞུ་རྒྱུ་བཅས་ཚང་མ་ང་ཚོ་དང་མཉམ་དུ་བསྡད་ཡོད། ཨ་མེན།

རེ་བའི་དཀོན་མཆོག་གིས་ང་ཚོར་མཆོག་གྱུར་གྱི་སྟོབས་ཤུགས་བརྒྱུད་ནས་ཡིད་ཆེས་བྱེད་པའི་སྤྲོ་སྣང་དང་ཞི་བདེ་ཡོད་ཚད་ཀྱིས་ཁེངས་པར་སྨོན། ཨ་མེན།

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كەچلىك دۇئا

ئەي خۇدا ، سېنىڭ كېچەڭمۇ كۈن. ئاي بىلەن قۇياشنى تىكلىدىڭ. سەن يەرنىڭ بارلىق چېگراسىنى بەلگىلىدىڭ. ھەم ياز ھەم قىشنى ياسىدىڭىز. زەبۇر 74: 15 ، 16

ئىقرار

ئەڭ مېھرىبان خۇدا ،

بىز ئوي ، سۆز ۋە ھەرىكەتتە سىزگە قارشى گۇناھ قىلغانلىقىمىزنى ئېتىراپ قىلىمىز ،

قىلغان ئىشلىرىمىز بىلەن ،

ۋە ئەمەلدىن قالدۇرغىنىمىز بىلەن.

بىز سېنى پۈتۈن ۋۇجۇدىمىز بىلەن سۆيمىدۇق. بىز قوشنىلىرىمىزنى ئۆزىمىزدەك ياخشى كۆرمىدۇق. بىز ھەقىقەتەن پۇشايمان قىلىمىز ، كەمتەرلىك بىلەن توۋا قىلىمىز.

ئوغلىڭىز ئەيسا مەسىھ ئۈچۈن ، بىزگە رەھىم قىلغىن ۋە بىزنى مەغپىرەت قىلغىن.

بىز سېنىڭ ئىرادىڭدىن خۇشاللىنالايمىز.

يولۇڭدا ماڭ ،

ئىسمىڭنىڭ شان-شەرىپى ئۈچۈن. ئامىن.

ھەممىگە قادىر خۇدا بىزگە رەھىم قىلسۇن ، رەببىمىز ئەيسا مەسىھ ئارقىلىق بارلىق گۇناھلىرىمىزنى مەغپىرەت قىلغىن ، بارلىق ياخشىلىقلاردا بىزنى كۈچلەندۈرىمىز ، مۇقەددەس روھنىڭ كۈچى بىلەن بىزنى مەڭگۈلۈك ھاياتتا ساقلايمىز. ئامىن.

ئاتىسىغا ، ئوغلىغا ۋە مۇقەددەس روھقا شان-شەرەپلەر: باشتىكىگە ئوخشاش ، ھازىرمۇ ۋە مەڭگۈ بولىدۇ. ئامىن.

Phos Hilaron

ئەي مېھرىبان نۇر ،

جەننەتتىكى مەڭگۈ ھايات ئاتامنىڭ ساپ يورۇقلۇقى ، ئى ئەيسا مەسىھ ، مۇقەددەس ۋە بەختلىك!

ھازىر بىز كۈن پاتقاندا ،

بىزنىڭ كۆزلىرىمىز قاچا چىرىغىنى كۆرىدۇ.

ئى خۇدا ، مەدھىيە ئوقۇيمىز: ئاتا ، ئوغۇل ۋە مۇقەددەس روھ.

ئەي خۇدانىڭ ئوغلى ، ھاياتلىق بەرگۈچى ، سەن ھەر ۋاقىت خۇشال ئاۋازلار بىلەن ماختىلىشقا لايىقسەن.

ھەمدە پۈتۈن دۇنيا ئارقىلىق ئۇلۇغلىنىش.

Dominus regit me. 23- زەبۇر.

رەببىم مېنىڭ پادىچىم ، مەن كەمبەغەل ئەمەس.

ئۇ مېنى يېشىل يايلاقتا ياتقۇزدى ، مېنى جىمجىت سۇنىڭ يېنىغا باشلاپ باردى.

ئۇ مېنىڭ روھىمنى ئەسلىگە كەلتۈرىدۇ. ئۇ مېنى ئۆزىنىڭ نامى ئۈچۈن ھەققانىيلىق يولىغا باشلايدۇ.

مەن ئۆلۈم سايىسى ۋادىسىدىن ئۆتسەممۇ ، مەن ھېچقانداق يامانلىقتىن قورقمايمەن ، چۈنكى سەن مەن بىلەن بىللە. تاياق ۋە خىزمەتچىلىرىڭ ماڭا تەسەللىي بېرىدۇ.

سەن مېنىڭ ئالدىمدا دۈشمەنلىرىمنىڭ ئالدىدا بىر ئۈستەل تەييارلا. سەن مېنىڭ بېشىمنى ماي بىلەن ياغلايسىز. قېنىم تولۇپ كەتتى.

شۈبھىسىزكى ، ياخشىلىق ۋە مېھىر-مۇھەببەت ماڭا ئۆمۈر بويى ئەگىشىدۇ ، مەن رەببىمىزنىڭ ئۆيىدە مەڭگۈ ياشايمەن.

ئاتىسىغا ، ئوغلىغا ۋە مۇقەددەس روھقا شان-شەرەپلەر: باشتىكىگە ئوخشاش ، ھازىرمۇ ۋە مەڭگۈ بولىدۇ. ئامىن.

ئىنجىل ئوقۇش

رەببىمىزنىڭ سۆزى.

خۇداغا شۈكۈر.

Magnificat. مەريەمگۈلنىڭ ناخشىسى لۇقا 1: 46-55

مېنىڭ روھىم رەببىمىزنىڭ ئۇلۇغلۇقىنى جاكارلايدۇ ، روھىم نىجاتكارىم خۇداغا خۇشال بولىدۇ. 

چۈنكى ئۇ تۆۋەن خىزمەتكارىغا ياخشىلىق بىلەن قارىدى. بۈگۈندىن باشلاپ بارلىق ئەۋلادلار مېنى بەختلىك دەپ ئاتايدۇ: 

ھەممىگە قادىر خۇدا مەن ئۈچۈن چوڭ ئىشلارنى قىلدى ،

ئۇنىڭ ئىسمى مۇقەددەس.

ئۇنىڭدىن قورقىدىغانلارغا رەھىم قىلىدۇ

ھەر بىر ئەۋلادتا.

ئۇ قولىنىڭ كۈچلۈكلىكىنى كۆرسەتتى ، 

ئۇ مەغرۇرلارنى ئۇلارنىڭ تەكەببۇرلۇقىغا چاچتى.

ئۇ كۈچلۈكلەرنى تەختتىن چۈشۈردى.

ھەمدە تۆۋەننى كۆتۈردى.

ئۇ ئاچ قالغانلارنى ياخشى نەرسىلەر بىلەن تولدۇردى ، 

ئۇ بايلارنى قۇرۇق يولغا ئەۋەتتى.

ئۇ ئۆزىنىڭ بەندىسى ئىسرائىلىيەگە ياردەم قىلدى ، چۈنكى ئۇ ئۆزىنىڭ رەھىم-شەپقىتى توغرىسىدىكى ۋەدىسىنى ئېسىگە ئالدى.

ئۇ ئاتا-بوۋىلىرىمىزغا ، ئىبراھىم ۋە ئۇنىڭ ئەۋلادلىرىغا بەرگەن ۋەدىسىنى مەڭگۈ بەردى.

ئاتىسىغا ، ئوغلىغا ۋە مۇقەددەس روھقا شان-شەرەپ:

ئۇ ئىلگىرىكىگە ئوخشاش ، ھازىرمۇ ۋە مەڭگۈ بولىدۇ. ئامىن.

ئىنجىل ئوقۇش

رەببىمىزنىڭ سۆزى.

خۇداغا شۈكۈر.

Nunc Dimittis .32شىموننىڭ ناخشىسى لۇقا 2: 29-. 

ئى رەببىم ، ئەمدى بەندىڭنى ۋەدە قىلغاندەك خاتىرجەم ماڭغىن.

چۈنكى مېنىڭ بۇ كۆزلىرىم پۈتۈن دۇنيا كۆرۈش ئۈچۈن تەييارلىغان نىجاتكارىڭىزنى كۆردى:

مىللەتلەرنى نۇرلاندۇرىدىغان نۇر ، خەلقىڭىز ئىسرائىلنىڭ شان-شەرىپى.

ئاتاغا ، ئوغلىغا ۋە مۇقەددەس روھقا شان-شەرەپ:

ئۇ ئىلگىرىكىگە ئوخشاش ، ھازىرمۇ ۋە مەڭگۈ بولىدۇ. ئامىن.

ئەلچىلەر ئەقىدىسى

مەن ھەممىگە قادىر ئاتا ، جەننەت ۋە زېمىننى ياراتقۇچى خۇداغا ئىشىنىمەن.

مەن ئۇنىڭ بىردىنبىر ئوغلى رەببىمىز ئەيسا مەسىھكە ئىشىنىمەن.

ئۇ مۇقەددەس روھنىڭ كۈچى بىلەن ھامىلىدار بولغان

ۋە مەريەم مەريەمدىن تۇغۇلغان. ئۇ پونتيۇس پىلاتۇسنىڭ قول ئاستىدا ئازابلاندى.

كرېستكە مىخلىنىپ ، ئۆلدى ۋە دەپنە قىلىندى. ئۇ ئۆلۈكلەرگە چۈشتى.

ئۈچىنچى كۈنى ئۇ يەنە ئورنىدىن تۇردى.

ئۇ ئاسمانغا كۆتۈرۈلدى.

ھەمدە ئاتىنىڭ ئوڭ يېنىدا ئولتۇرىدۇ.

ئۇ تىرىك ۋە ئۆلۈكلەرگە ھۆكۈم قىلىش ئۈچۈن يەنە كېلىدۇ.

مەن مۇقەددەس روھقا ئىشىنىمەن.

مۇقەددەس كاتولىك چېركاۋى ،

ئەۋلىيالارنىڭ ئورتاقلىشىشى ،

گۇناھلارنىڭ كەچۈرۈم قىلىنىشى ،

تەننىڭ تىرىلىشى ۋە مەڭگۈلۈك ھايات. ئامىن.

ئەرشتىكى ئاتىمىز ، ئىسمىڭ مۇقەددەس. پادىشاھلىقىڭىز كەلسۇن ، ئىرادىڭىز ئاسماندىكىدەك يەر يۈزىدە بولسۇن. بۈگۈن بىزگە لازىملىق ناننى بەرگىن ، بىزگە قارشى گۇناھ قىلغانلارنى كەچۈرگىنىمىزدەك ، گۇناھلىرىمىزنىمۇ كەچۈرگىن. بىزنى سىناققا ئېلىپ بارماڭ ، بەلكى بىزنى يامانلىقتىن قۇتۇلدۇرۇڭ. چۈنكى پادىشاھلىق ، كۈچ ۋە شان-شەرەپ ھازىر ۋە مەڭگۈ سىزنىڭ. ئامىن.

رەببىمىز ، بىزگە رەھىم قىلغىن.

بىزگە نىجاتلىقىڭنى بەرگىن.

مىنىستىرلىرىڭىزنى ھەققانىيلىق بىلەن قورشىۋېلىڭ.

خەلقىڭىز خۇشاللىق بىلەن ناخشا ئېيتسۇن.

ئى رەببىم ، دۇنيانىڭ ھەممە يېرىدە تىنچلىق بەرگىن.

پەقەت سىزدىلا بىخەتەر ياشىيالايمىز.

ئى رەببىم ، بۇ مىللەتنى سېنىڭ قولۇڭدا تۇت.

بىزنى ئادالەت ۋە ھەقىقەت يولىغا يېتەكلەڭ.

يولۇڭ يەر يۈزىدە تونۇلسۇن.

بارلىق دۆلەتلەر ئارىسىدىكى ساغلاملىقىڭىزنى ساقلاڭ.

ئى رەببىم ، موھتاجلار ئۇنتۇلمىسۇن.

نامراتلارنىڭ ئۈمىدىمۇ يوقالمايدۇ.

ئى خۇدا ، بىزدە قەلبلەرنى پاك قىلغىن.

بىزنى مۇقەددەس روھىڭ بىلەن ساقلاپ تۇرغىن.

تىنچلىق ئۈچۈن دۇئا

ئەڭ ياخشى خۇدا ، بارلىق ياخشى ئارزۇلارنىڭ ، بارلىق توغرا ھۆكۈملەرنىڭ ۋە بارلىق خىزمەتلەرنىڭ مەنبەسى: بىزگە خىزمەتكارلىرىڭغا دۇنيا بەرمەيدىغان تىنچلىقنى بەرگىن ، شۇندىلا كاللىمىز سېنىڭ ئىرادىڭنى ئەمەلگە ئاشۇرالايدۇ. بىز بارلىق دۈشمەنلەرنىڭ ۋەھىمىسىدىن قۇتۇلۇپ ، تىنچ ۋە خاتىرجەم ياشىيالايمىز. نىجاتكارىمىز ئەيسا مەسىھنىڭ رەھمىتى بىلەن. ئامىن.

پېرىلغا قارشى ياردەم ئۈچۈن دۇئا

ئى رەببىم ، قاراڭغۇلۇقتا بىزنىڭ نۇرىمىز بول ، رەھىم-شەپقىتىڭ بىلەن بىزنى بۇ كېچىدىكى بارلىق خەتەر ۋە خەتەرلەردىن ساقلىغىن. يالغۇز ئوغلىڭىز ، نىجاتكارىمىز ئەيسا مەسىھنىڭ مۇھەببىتى ئۈچۈن. ئامىن.

مەسىھنىڭ مەۋجۇتلۇقى ئۈچۈن دۇئا

ئى رەببىم ئەيسا ، بىز بىلەن بىللە تۇرۇڭ ، چۈنكى كەچ كەلدى ، كۈن ئاخىرلاشتى. ھەمراھىمىز بولۇڭ ، قەلبىمىزنى ياندۇرۇڭ ۋە ئۈمىدنى ئويغىتىڭ ، شۇندىلا بىز سىزنى مۇقەددەس كىتابتا ۋە ناننىڭ سۇندۇرۇلۇشىدا تونۇيمىز. سۆيگۈڭىز ئۈچۈن بۇنى بېرىڭ. ئامىن.

ساينىت ئالتۇن ئېغىزنىڭ دۇئاسى

ھەممىگە قادىر خۇدا ، بۇ ۋاقىتتا بىزگە ئورتاق دۇئا-تىلاۋەت قىلىش ئۈچۈن بىزگە بىر نىيەتتە رەھمەت ئاتا قىلدىڭ. سىز ياخشى كۆرىدىغان ئوغلىڭىز ئارقىلىق ئىككى ياكى ئۈچ كىشى ئۇنىڭ نامىغا يىغىلغاندا ، ئۇلارنىڭ ئارىسىدا قالىدىغانلىقىڭىزغا ۋەدە بەردىڭىز: ئى رەببىم ، بىزنىڭ ئارزۇيىمىز ۋە ئىلتىماسىمىزنى بىز ئۈچۈن ئەڭ ياخشى قىلغىن. بىزگە بۇ دۇنيادا سېنىڭ ھەقىقەتلىرىڭنى ، شۇنداقلا كەلگۈسى ھاياتنى مەڭگۈ ئاتا قىلغىن. ئامىن.

رەببىمىزگە بەخت ئاتا قىلايلى.

خۇداغا شۈكۈر.

كورىنتلىقلارغا 2 – خەت 13:14

رەببىمىز ئەيسا مەسىھنىڭ مېھىر-شەپقىتى ، خۇدانى سۆيۈش ۋە مۇقەددەس روھنىڭ شېرىكچىلىكى مەڭگۈ بىز بىلەن بىللە. ئامىن.

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Anastasi e Mammano ad Agira, Enna.

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February 6, 2022 · 9:22 pm

The Theological Value of Incense, by Henry R. Percival (1899)

APPENDIX C. THE THEOLOGICAL VALUE OF INCENSE.

FIRST TREATISE.
By the Rev. Henry Robert Percival,
Rector of the Church of the Evangelists, Philadelphia, U.S.A.

Part I. THE MEANING OF INCENSE.

The burning of Incense seems to have had two distinct meanings, as used in the Christian Church, the meaning varying in accordance with the source from which the practice was taken.

(A) A Mark of Respect to that before which it was burned.

The Ancient Greeks and Romans burned Incense before their gods and before the likenesses of the Emperor in token of veneration and high regard. This heathen use of Incense was in a standing vessel (the turibulum) which was really a moveable grate, or more ordinarily a stationary altar (ara). A pinch of frankincense was taken out of the acerra and was thrown upon the coals. Incense was wont to be burned before the representations of the Emperors in heathen times, as a mark of respect, and this was carried over into the Christian days as Dr. Doellinger remarks in his “History of the Church” (Eng. tr., Vol. III., p. 55) and to this reference is made by the Bishop Theodosius, who had belonged to the Iconoclasts, but who made his submission at the second Nicene Synod, (Labbe Concilia, viii. 705c. Venice, 1729,) where he expressly says that even at that late date the custom had still survived, and that when the Laurata et iconae of the Emperor were sent to any city or town, the people went out to receive them “with lights and incense,” and argues that “it was surely not the tablet covered with wax, but the Emperor himself, that was thus honoured.” (On the subject of these laurata, cf. Du Cange, Gloss.)

It may well be supposed that this idea of marking the respect one bears towards some person or thing by burning Incense before him or it was the origin, not only of the Incense offered to the Christian Emperors and their likenesses, and of that which was offered in the path of the heathen victor at his triumph, but also of the offering of Incense before images, altars, the book of the Holy Gospels, and other objects and persons deemed by the early Christians worthy of special respect. In this connection, it may not be amiss to remark that no ceremonial act has any inherent meaning, its meaning being entirely dependent upon the intention with which it is performed. The same outward ceremonial act may mean different things, or different grades of the same thing. It is a complete mistake to suppose that the burning of Incense necessarily is an act of Divine worship, or has any necessary connection with sacrifice. As has just been pointed out, it may be nothing more than an act of civil and political respect. The removal of the hat in Church and at the meeting of a friend or of a funeral is a precisely similar case. This heathen-derived idea of Incense seems to have been sanctified by the early Church, and by her to have been incorporated into her worship, and we find this idea expressed in the ordinary form for blessing Incense in the West—“Mayest thou be blessed by Him in Whose honour thou art to be burned.”

(B) The mystical setting forth of Prayer.

But there was a deeper meaning attached to the burning of Incense among God’s chosen people than was ever found among the heathen. To the Jews the smoke of the Incense was the sweet savour of prayer rising up before the Most High. “Let my prayer be set forth in Thy sight as the Incense.” There is no need to cite other passages to the same purpose. The Jews not only knew that the Incense they offered set forth the power of prayer in general, but above all they connected it with that all-availing intercession which was to be made by the promised Messiah to whom all their ceremonies pointed. (On this, see the Jewish Commentators. Ebrard has some good remarks on this head.) And yet this ceremony of burning Incense before God was peculiar and different from most of their rites. All those other rites would be fulfilled and vanish away when Christ was come, but this rite and the “pure Mincha,” with which it was so intimately connected, should continue on in the Gospel Days. The blood of circumcision would no more be shed, the blood of the beast would no more be poured forth, but from East to West among the Gentiles the pure Mincha would be offered to God’s Name with the smoke of the Incense. No unbiassed commentator can question the statement that if the “pure offering” is material and not merely symbolical, namely, the material offering of the elements of Holy Eucharist, then, too, the Incense must be material; nor is it possible to explain away the material character of the Mincha by interpreting “pure” to mean immaterial, as our profoundly learned Joseph Mede in commentating on this text well notes. He says that if “pure” be understood as meaning that it was “αθύτως θύεσθαι, to be sacrificed without sacrificing rites” . . . “it would make the literal sense of our prophet to be absurd, and to say ‘in every place Incense is offered to My Name, and an offering without Incense.’ And yet this would be the literal meaning of ‘pure’ here signified without Incense.” (Book II., page 358, fourth edition, 1877.)

(It should be noted that the word “Incense” does not occur at all in this passage in the Roman Catholic Vulgate, but that version is undoubtedly incorrect here, the true meaning being found in the Septuagint.)

It would seem then that the use of Incense in the Christian Church, if not directly pre-ordained by Almighty God, is at least most agreeable to the Holy Scriptures; and as it has been in vogue in the whole Church from time immemorial, it would seem that it could hardly properly be laid aside even by the direct, clear, and unequivocal action of a particular Church, unless, indeed, it had become so associated with false doctrine as to be perilous to the purity of the faith of the people.

There seems to be only one more point in this connection to dwell upon. In the Jewish Church, besides the Altar of Incense, and the little cups of Incense on the top of the piles of Shewbread, censers carried in the hand were in constant use. Everyone will remember the case of Korah. Also, there was a censer, which on the great day of Atonement, the high Priest took with him into the Holy of Holies.

This method of using Incense in a swinging vessel is that most commonly mentioned in the New Testament, and is practically the only one now known to the Church of God. [In the Orthodox Eastern Church, before the commencement of Mattins at midnight on Easter Day, Incense is burnt in two standing vessels, one in the centre of the nave, the other behind the iconostasion, in order that when the Resurrection is proclaimed the whole church may be filled with the sweet odour of frankincense. This, however, is the only occasion on which it is so burnt.]

Part II. THE DOCTRINAL MEANING OF THE CENSINGS PRACTISED BY THE CATHOLIC CHURCH.

We come now to the consideration of the theological meaning to be attached to the censings of persons and things, as practised by the Christian Church from the earliest times. I do not think it is necessary to set down all the mystical meanings assigned to the use of Incense by the various Liturgical and Ritual writers. Their works are perfectly accessible, and can be examined by anyone, although no doubt there are many true and useful meanings to be attached to this ceremony of the Church, but I shall endeavour to arrive at one general underlying principle. This principle has been rather culled from many sources and digested, than found clearly set forth in any one writer, but yet it would seem to be none the less sound on this account. To set forth, then, the matter in a word, it may be said that—Whatever was sprinkled or touched with blood in the Old Law, to show the need of a dying Redeemer to come, is, under the New Law, censed, to show that there is no more any need of fresh sacrifice for sin, that the sacrifice set forth in type and figure by the sacrifices of the Law has been offered by Christ, once for all (ἅπαξ), “A full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world”; that that sacrifice needs no repetition, that nothing can be added to it, and that all that now is needed is that we, who are still without the veil and yet parts of the mystical Body of the Eternal Victim, that we, together with our prayers, as a sweet smelling savour, should be gathered in one, and enfolded in His all prevailing intercession, which, as our Great High Priest, He offers, “through His Blood” on the Heavenly Altar. This seems to be the view held by St. Thomas Aquinas (III., 83, v. Ad. 2), “The offering of Incense represents the effect of grace, of which Christ (as of a sweet savour) is full; and which from Christ is derived to the faithful by the office of the ministry; and therefore, when the Altar by which Christ is signified has been censed on every side, all the people are censed in order.”

Of course the bestowal of grace and the Lord’s intercession are essentially the same, as having their source in the same blood-shedding of the Immaculate Lamb. A clearer and more profound statement I find in Smith’s “Dictionary of the Bible;” “Looking upon Incense in connection with the other ceremonial observances of the Mosaic ritual, it would rather seem to be symbolical, not of prayer itself, but of that which makes prayer acceptable, the intercession of Christ.”

In the Ninth Chapter of the Epistle to the Hebrews is set forth the whole rationale of the ceremonial censings of the Christian Church. But before enlarging on this, a word should be said with regard to the use of Incense under the old dispensation. Nor should this point be left without referring to Bishop Westcott’s commentary on this Epistle, in which will be found the most perfect setting forth in the English, or probably in any language, of the mystery of the Lord’s present intercession.

It will be remembered that in the Tabernacle, outside the first veil, which separated the Holy Place from the people, stood the Altar of Sacrifice to show that the way to God was shut up by sin. Only by blood could that way be opened at all, and then only to few, and to them at fixed times. In the Old Law, without shedding of blood was no remission, and “almost all things were by the law purged with blood.” But immediately before the second veil, really belonging to (as the Apostle expressly tells us) the Holy of Holies, stood the Golden Altar of Incense. There, hidden from the sight of the people, rose up the smoke of the Incense, morning and evening, telling of a time that was to come, when no more would the shedding of blood be required, nor would veils shut out God’s people from access to His Presence, but that the veil should be rent apart and men might go freely to God, but even then only through the Incense of the intercession of the Great High Priest, Who ever liveth to make intercession for us, for no man cometh to the Father but by Him. This, however, was not all, for hidden likewise from the people’s sight was the Golden Table with the loaves of the Shewbread, which has been taken by the Fathers to be the type of the New Law’s new Oblation, the “pure Mincha” of the Holy Eucharist, the central act of worship of the Gospel; and it must not be forgotten that a vessel of burning Incense was set on the top of each heap to cense the oblations. No doubt it is to this that Malachi refers when he combines (as always in the Holy Scriptures) the offering of the meal-offering with the burning of Incense. All without the veil was to pass away, but that within was to endure. It is worthy of note in this connection that so much has the Eastern Church been impressed with this universal coupling in Holy Scriptures of the offering of Incense with the offering of bread, that Incense is offered by her at every celebration of the Holy Eucharist, and its omission is looked upon by Easterns as a Roman corruption.

But when once the Blood had been shed that “paid the price for sinners due,” then the symbolical sprinkling of blood lost all significance and efficacy. By the law, almost all things were purged by blood, but in the Gospel all things are brought to God, and sanctified, and knit in one, through the intercession of the Divine Atonement. Exactly in accordance with this is, and has been, the practice of the whole Church in the use of Incense. The Apostle says “that Moses sprinkled both the Book and all the people … both the tabernacle and all the vessels of the Ministry,” and in the law we read the particular way in which the four corners of the Altar were touched with blood, etc., etc. Now it is evident that, substituting censing for sprinkling with blood, we have the custom of the whole Church of God. We need no more atoning Blood; that was shed once for all, and a full satisfaction made ages ago, but we need to be included in the Divine intercession, and hence we set this forth in mystery when we cense the book of the Gospels, and the holy ministers performing the service, and all the people, and the Altar at its four corners, and the Holy Oblations of bread and wine, and in procession the “tabernacle” (i.e., the whole Church), and “the whole house is filled with smoke,” which mystically sets forth that we on earth are wrapped in the cloud of the heavenly intercession.

From the foregoing, it is clear that the offering of Incense in the Christian Church is the setting forth of the power of prayer, won by the Incarnation of the Divine Son; it will not, therefore, be a cause of surprise to find that by our Western custom Incense is offered in the morning at Benedictus, and in the evening at Magnificat, the daily commemoration in the choir offices of the morning and evening sacrifices of the old dispensation; and since the object of the Incarnation was that He might have “a body” to offer to God in sacrifice, naturally it is about the Altar, where we keep the memorial of His precious death and sacrifice until His coming again, that the ritual censings are centred. [In the Orthodox Eastern Church Magnificat and Benedictus together form the ninth “Ode” or Canticle from Holy Scripture at Matins. Whilst it is sung the Altar and all the church and congregation are censed At Vespers the censing corresponding with that which is here mentioned in the text takes place during the Psalm Κύριε εκέκραξα, containing the verse: Let my prayer be set forth in Thy sight as the Incense, etc.]

It does not seem necessary to enter here into the theological meaning of each separate act of censing, all no doubt are the result of the teaching of the Spirit of God; but there is one point of such great antiquity, and of such singular pathos, that it should not be omitted. Of course it will be remembered how usually, almost universally, in the primitive Church, the martyrs were buried under the Altar, and so it came about that the Priest, while censing the Altar at the South end, stooped down and censed the feet of the dear servant of Christ, and then again his head, when he was come to the North, and the whole body as he passed back from North to South. The bodies of the Saints are but rarely there now, but the Church has continued her method of censing, wrapping all, both quick and dead, in the all availing intercession of Her Great Head.

It is no part of our intention to claim a Scriptural authority, or suggestion even, of every detail of the present method of using Incense in the Christian Church. We distinctly affirm with St. Thomas (vide loc. cit.) that its use does not rest upon the authority of the Mosaic law, but upon that of the Christian Church alone. We are ready to admit with many of the learned, among whom may be numbered Aquinas, De Vert, and Scudamore (against others of equal learning), that the desire of producing a sweet smell in a place which otherwise would have been foul, may have had something to do with its introduction into the Christian Church, as it undoubtedly had something to do with its being ordered by Moses for use in the Tabernacle made of skins. We affirm, with Tertullian, that we use Incense in a fashion different from the heathen, to wit—in a swinging censer, and not in a standing vessel, as the Pagans did. We are of opinion that the censing of persons and things is the only method of using Incense which is distinctly Christian; and finally we deny that it is possible to find in this custom of the Church (be its antiquity what it may) any superstition, or the setting forth of any doctrine other than the perfect sufficiency of the Sacrifice of Calvary, and the need of all being gathered in one through the intercession of the Eternal Victim, which for a sweet savour rises before the Mercy Seat on High.

The Case for Incense, Submitted to His Grace the Archbishop of Canterbury on Behalf of the Rev. H. Westall on Monday, May 8, 1899 (London: Longmans, 1899), pp. 89-96.

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A Howell Reunion 100 Years Ago (1919)

The following account of a Howell family reunion is from the Allentown Morning Call newspaper’s July 30, 1919 issue. It alludes to a first annual reunion of these branches of the familyten years earlier, many of whom were descendants of Edward’s fourth son Richard (1629-1709) who had settled by the time of his grandson Daniel Howell (1680-1732) in central-southern New Jersey and then central-eastern Pennsylvania. Oakland Park is in Upper Macungie Township, just west of Allentown in Lehigh County, Pennsylvania, indicating a significant distance of travel for family members in Brooklyn, New York City, and Elmira and Warwick, New York. Attendees still alive in recent memory include my great grandfather, Morris Roseberry Vanatta Howell (1904-1981), Chauncey Delphin Howell (1907-1969), Elizabeth Huldah Howell (married Holt, 1906-2001), Kathryn Howell (married Amerman, 1909-1974), Thomas Donald Howell (1914-1984), Eleanor Fair Howell (married Attwood, 1916-2006) and Miriam Sweet Howell (married Petraeus, 1912-1991). The president of the family association is Joseph A. Howell (1869-1950).

HOWELL CLAN MET AT OAKLAND PARK

The tenth annual reunion of the Howell clans was held at Oakland Park on Saturday. The day was a delightful one. After the manner of former years, the long table was spread, covered with an abundance of good things, about which the clans gathered and spent a most delightful hour. After dinner the business meeting was held, opened with prayer by Richard F. Howell of East Bangor. Letters of regret were read from James N. Howell, of Pen Argyl, and Miss Martha Howell, of New York. The Secretary presented prepared memorials on the deaths of William Draney, of Green’s Bridge, N.J., who departed this life April 2, 1919, aged 84 years, 6 months and 7 days; on H. F. Howell, of Lafayette, N.J., who departed this life June 18, 1918, aged 76 years; on Mrs. John H. McCarty of Milford, Pa., who entered into rest July 14, 1919, aged 80 years, and on Joseph Roseberry Shimer, of Phillipsburg, N.J., who died Thursday, July 24, 1919, ages 72 years, 3 months and 14 days. These memorials were ordered spread on the minutes.

One marriage was reported, that of Lester E. Mills and Miss Grace Shimer Weaver, Elmira, N.Y. Two births to Mr. and Mrs. Edwin Carroll, of Phillipsburg, N.J., a daughter, Eleanor, January 22, 1919, and to Mr. and Mrs. Arthur P. Ritter, Bethlehem, Pa., a son, June 29, 1919, John Thomas. It was decided to hold the next reunion at Oakland Park, Saturday, July 25, 1920. Joseph A. Howell, of 23 North Thirteenth street, Easton, was unanimously re-elected president, and Joseph Howell, of 415 Valley avenue, Easton, secretary and treasurer. The president appointed Mrs. Fred Paragello, of Rutherford, N.J.; Mrs. Arthur P. Ritter, of Bethlehem, Pa., and Jesse Howell, of Warwick, N.Y. a committee on sports for the next reunion.

Those present were Daniel L. Howell, Mr. and Mrs. Milford Howell, Mr. and Mrs. Ryan R. Rock, the Misses Marjorie and Isabelle Rock, the Misses Harriett and Marice Howell, Mrs. Sylvester M. Jones, all of Siegfried; Mrs. Arthur P. Ritter and children, Josephine D., Harriett H., and John T., of Bethlehem; the Hon. Thomas D. Danner, Mrs. Stanley Bull and daughter, Sarah H., Mr. and Mrs. Joseph A. Howell, the Rev. and Mrs. Joseph Howell and Eleanor Fair, Mrs. Alice L. Abernethy, Mrs. Milton D. Howell, Stanley Howell and sons Morris R.V., Chauncey D., and Thomas D., and daughters, Kathryn and Marion D., all of Easton; Thomas S. Howell and Mrs. Fred Paragello, of Rutherford, N.J.; Miss Helen B. Howell, New York City; Mr. and Mrs. Richard F. Howell, and daughter, Elizabeth Huldah, of East Bangor; Mr. and Mrs. William Richard and daughter Miriam Sweet, all of Brooklyn, N.Y.; Mr. and Mrs. Alfred U. Weaver, of Elmira, N.Y.; Mrs. William Draney, Mrs. Mary Metz, Mr. and Mrs. Joseph Howell, the Misses Minerva and Ethel Carroll, Mrs. Edward W. Thomas, Mrs. Charles W. Sickinger, all of Phillipsburg, N.J.; Jesse Howell of Warwick, N.Y. and John D. M. Boyer of Belvidere, N.J.

Transcribed by Edward Howell Family Association member Richard Mammana

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Report on the Committee on the Use of the Cup in the Holy Communion (1913)

Having sought and secured expert medical advice, your Committee reports as follows:
The consideration of the matter referred is one which must be approached with great seriousness, since it touches the immediately pressing question of the prevention of the communication of disease by the public use of a single cup and has a direct bearing upon the mode of administration of the most sacred Rite of the Christian Religion.

The alarm over the possibility of infection communicable by the mouth from vessels in common use, not only of the tubercular bacillus but of other diseases, is widespread. The Church should not be put in the position of delaying action on such a matter until compelled by the civil authorities to use the precautions which they consider necessary.

Various societies and associations have for years been working to abate the danger from this source, and have gathered about them a volume of sympathetic feeling and co-operation which cannot be disregarded, as the spirit of the movement enters into many of our congregations in separate sections; and probably the larger number of members of this House have had occasion to deal with the question in some form.

It is also well known that many States and cities of the Union have adopted ordinances prohibitive of common drinking cups in public places; and an act of Congress regulates the sanitary conditions in interstate traffic. These effective statutes are broadening and expanding sentiment in opposition to a second use of any drinking vessel until it has been sterilized.

We are bound to stress the point that laws regulative of water-vessels which convey infection do not apply to the use of a vessel containing any alcoholic liquid. With astonishing oversight Boards of Health have taken no action, as far as we know, upon glasses at soda-fountains, beer-mugs, vessels used at picnics, not to mention spoons, forks, cups and saucers in public eating places, which are among the most successful vehicles for the carrying of microbes from one individual to another.

The rise and rapid prevalence among many Christian denominations of the individual cup encourages a public sentiment against the use of a single cup. It seems to your Committee that the time has arrived to relieve the tension upon some of the members of this House by reason of existing conditions. We are unanimously of the opinion that this very modern mode of delivering the wine, both extremely awkward and unseemly and distasteful to many devoutly religious people, does not meet the situation. It does not take into account the multiplied chances of uncleanliness, owing to the uncertainty attending the complete disinfecting of a large number of vessels.

The Committee submits that it is much simpler, easier, and safer to sterilize a single cup after each contact with the lips of an individual than by any customary method of washing a number of vessels. The more intelligent and appreciative responsibility of the Clergy is without doubt more trustworthy than any attention given by a sexton or a Church Committee. It is to be feared that unless such action be taken, distress will be caused either by too much stiffness of those who are rightly conservative of the Church’s traditions, or too great readiness on the part of others to yield to the pressure of a popular, perhaps of a temporary, demand.

It is proper to observe that the case with us is different from that among the bodies which use unfermented grape-juice; as it is well known that the presence of alcohol in the contents of our Communion Cup acts to a great extent as a prophylactic. Of the twenty or more sterilizing fluids in use, including chlorides, lysol, etc., experts arę agreed that alcohol is the most effective. The 20 per cent. of alcohol in the wine of our ordinary use for the purpose, or 10 or 15 per cent. after dilution when the mixed Chalice is in vogue, is of itself sufficient to neutralize the effect of the light contact of the lips to the Chalice as delivered among us. It is interesting in this connection to keep in mind that the Clergy of the Anglican Communion who habitually drain the Communion cup after common use are singularly, if not completely, free from the consequences of an infected vessel.
Your Committee directs attention to the fact that a report on this subject was presented to the Lambeth Conference (No. VI.) in 1908, which after the most careful study (with advice of the highest authorities) in which one of our Committee participated, closed with the following words:
“It would be unwise to recognize and encourage by a change an alarm which should be met by the exercise of common sense.”

The tradition of the whole Church has been remarkably uniform in consecrating and administering the Sacrament with a single cup; but there are two exceptions:

1. The multiplication of cups in administration to meet the needs of a specially large number of communicants on a given occasion;
2. A widely prevalent use in the West about the beginning of the twelfth century of the practice of Intinction, lasting about one hundred years. There was, however, no suggestion of any sanitary purpose, such as is involved in this discussion.

The arguments against this practice do not seem to be such as would carry any great weight among us. In isolated cases this practice crops out in public as well as in private administration of the Sacrament, but without that sort of authorization which this Church recognizes as necessary to such variation from established rules.

We are bound to give some consideration to the sentiment in favor of retaining the single cup. The symbol of unity for which the One Chalice stands is among the most interesting and revered of ceremonial uses. At the same time, and along with the other, should be considered the complete abandonment in the Church of the symbolism of the single loaf, which in the institution is quite as strongly emphasized as the one cup.

We may deplore that the symbolism so closely associated with the initial use in the first Christian Sacrament in the hands of our Blessed Redeemer should be laid aside; but it is well that the faithful should distinguish between the essentials and the accessories even here. For apart from the symbolism there is in every Eucharist, however administered, Sacramentum, Res Sacramenti, and Virtus Sacramenti. If then the Church in her wisdom should lay aside that which is a symbol only, she would not deprive anyone of any part of a complete sacrament either as to its outward or its inward part or that which is signified.

At the same time if there be any way of quieting the extraordinary anxiety felt by many and satisfying the desire for a cleanly and safe plan without sacrificing proper tradition or modifying the mode and language of our rubrical order, we feel that this House would do well to make it plain, and entrust the practice to the guidance and direction of the several Bishops. The time will almost certainly come when each one of us will have to take order to meet such an emergency as that of a large number of people avoiding the Sacrament on account of some supposed danger lurking in the cup.

We would strongly stress the different and more favorable condition in the generally careful use of a vessel devoted to a sacred purpose in a congregation of people who are instructed in reverent approach to and reception of the Holy Mysteries, as compared with the hasty, careless, and unclean conditions surrounding the ordinary drinking cup in schools, lodges, stations, public houses, and passenger trains, and assert without fear of successful contention, and with the assent of high medical authority, that the chances are remote that a sip from the rim of the Chalice will communicate any disease-germ.

Nevertheless the prevalent dread affects a very large number of people who do not and cannot be made to distinguish between modes and uses, and we have now an issue which the Church is compelled to meet reverently and intelligently.

Your Committee offers for adoption the following declaration:

(1) That after making, by a competent Committee, a thorough search into the causes leading to the exaggerated fear arising from the customary use of the one cup in the Holy Communion, and having had abundant and capable expert advice in consultation on the subject, we see no reason to authorize any general change in the usage obtaining in this Church.
(2) That proper care of the Communion Vessels, both at the time of and after the Celebration, will meet all reasonable needs; and
(3) That for emergencies arising in special cases the Bishops are in our judgment competent to provide in their several Dioceses without resorting to the use of individual cups, or without doing anything which may impair the Sacrament according to its original institution and the order of this Church.

BISHOP OF ATLANTA, Chairman,
BISHOP OF PITTSBURGH,
BISHOP OF WESTERN MICHIGAN,
BISHOP OF ALBANY,
BISHOP OF FLORIDA,
BISHOP OF MISSISSIPPI,
BISHOP OF COLORADO.

Journal of the General Convention of the Protestant Episcopal Church (New York: Printed for the Convention, 1914), pp. 131-133.

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