A Strange and Special Angel

A dog may be a strange disguise for an angel; but I do not doubt that this is my angel.

Last Saturday, March 28, I fell down the steps to my basement. I could have been out cold for a hour. I woke up to my Bear licking my face as fast and careful as he could. He did not stop until I started to move. I have been told that I might not have survived, if he had not got me moving.

I managed to climb the steps on my elbows and called for aid. The fall caused some spinal cord damage. I have lost some mobility in my right arm and hand. Three vertebrae (C5,6,7) were fused.

I returned home on Friday, April 3. My angel was waiting for me. This was the best medicine and therapy that I could receive.

Bear has been my companion and bodyguard for 6 years. This is a job he volunteered for when he insisted on my taking him home. That, however, is a story for another time. He still takes his job seriously. He follows me everywhere I go, and sleeps beside me when I am in bed. Recovery will be faster, now that my angel is taking care of me.

Our God uses all of His creation to sustain and protect us. His Angels are His Ministers of Grace and Mercy. Why should it seem strange that He would clothe an angel in the form of a dog? In this case, at least, Man's Best Friend is an angel sent by God to protect me. Of this I am certain, and for this I am thankful.

I welcome your comments re. my angel. In your devotions, include a prayer for my continued recovery.

God's Peace, and His Angels, be with you.

The Annunciation of the Blessed Virgin Mary

Do not be quick to assume that March 25 is the singular commemoration of the Annunciation, even though this Feast is listed only one time in the calendar.

The Angelus Domini, shortened to "the Angelus," is the ringing of the church bell -- in three groups of three chimes with a pause in between each group, followed by 9 consecutive strokes -- at 6AM, Noon, and 6PM roughly, and its associated prayers, which spring from the monastic practice of praying the tres orationes at Matins, Prime and Compline. While the monastics said their prayers at the sound of the Angelus Bell, the faithful would stop what they were doing and say 3 Hail Marys in honor of the Incarnation. Later, since at least A.D. 1612, verses were added to these Hail Marys such that we get the form of the Angelus we have today.

Fr. Martin had some problems with the second half of the Ave Maria; but I present the following in English and in Latin. I also direct your attention to Fish Eaters.com who have more information concerning the Angelus.

The Angelus Prayers (Edited)

(3 bells)

V. The Angel of the Lord declared unto Mary.
R. And dhe conceived of the Holy Spirit.

All. Hail Mary, full of Grace, the Lord is with thee. Blessed art thou among women, and blessed it the fruit of thy womb, Jesus.

(3bells)

V.Behold the handmaid of the Lord.
R. Be it done unto me according to thy word.

(3 bells)

V. And the Word was made flesh.
R. And dwelt among us.

(3 bells)

V. Let us pray: Pour Thy grace into our hearts, we beseech Thee, O Lord, that as we have known the Incartation of Thy Son by the message of an Angel, so by His cross and passion we mey come to the fulnes of His Resurrection: through the same Jesus Christ, Thy Son, Our Lord,... Amen.

(9 bells)

A note concerning the ringing of the bell:
Although the rubric indicates that the bell concluding the Angelus is struck 9 times, I recall that at St. Augustine's House (Lutheran) the final bell was struck 33 times to mark the years of Our Lord's life among men.

So, you see that the Annunciation is not a singular, annual, commemoration; but that it has been and is commomemorated a minimum of 945 times each year.

And, in spite of the web site lamenting that the Angelus is not commonly rung these days, I hear the Angelus bell of a neighborhood Roman parish ringing three times each day.


Blessed is Mary's Virgin womb, that bore the Son of the Eternal Father; and blessed are the breasts that nursed Christ, Our Lord

Memento homo, quia pulvus es, et in pulverem reverteris..

Remember, man, that you are dust; and unto dust you shall return.

Rose Monday (February 23) is past. Carnival (Fasching) has ended. Fat Tuesday - Mardi Gras - Fastnacht is here. Tomorrow, February 25 is Ash Wednesday (Aschermittwoch). The Lenten Fast (Fastenzeit) begins.

Fasting usually involves abstinence, you give up something. You do not eat meat, you give up chocolate, you give up your favorite adult beverage or anything else that you enjoy during the rest of the year. Blessed Martin Luther even stated that fasting and bodily preparation are a fine outward training; but, in addition to fasting, have you ever considered adding something to your Lenten regimen?

For some years now it has been my practice to include the praying of the Stations of the Cross on Wednesdays and Fridays in addition to the praying of the Divine Office. Do not think that this is something far removed from Lutheran practice. It is not uncommon to find the Stations in Lutheran Churches where the Stations are prayed during Holy Week.

But I do have a request for my readers. I am interested to know if your congregations include the Imposition of Ashes on Ash Wednesday and, if so, how do you include it. How do you incorporate it into the Divine Service? Is it before, during or after the beginning of Mass? Are the ashes blessed? Are they imposed at the Communion rail or at some other location?

I am just gathering information for my own consideration. I am curious to learn if this is an old or new practice within the Lutheran Church in America.

Meanwhile, there is still time to grab that last Danish, or to finish off that last batch of French fries or potato pancakes.

Now, as we prepare our hearts to celebrate the great Paschal Feast; let us follow in the footsteps of our Lord as He submits to the will of His Father to Redeem mankind by the shedding of His Presious Blood upon the cross for our salvation.

The Christmas Octave + Four

The Twelve Days of Christmas extend the Christmas celebration until the eve of the Epiphany (Twelfth Night). This Octave plus Four is unique in the calendar of the Western Rite. In a manner of speaking, it is an Octave of Octaves.

The Octave Day of Christmas is January 1, the Feast of the Circumcision, the Eighth Day of Christmas.

St. Stephen's, St. John's and Holy Innocents' days are the second, third and fourth days of Christmas. Traditionally, these three days were also celebrated with octaves of their own - on the ninth, tenth and eleventh days of Christmas.

Lutherans usually do not mark the fifth, sixth and seventh days of Christmas. With respect to Pastor William Cwirla, there are three martyrs days within the Twelve Days of Christmas. In addition to St. Stephen and the Holy Innocents, St. Thomas of Canterbury (Becket) is on the fifth day of Christmas. At the instigation of King Henry II, he was murdered in his cathedral on December 29, 1170.

The seventh day of Christmas is St. Sylvester, Bishop of Rome, when Constantine, the first Christian emperor, put an end to persecutions and established Christianity as the religion of the empire. Sylvester, through his representatives, presided at the council of Nicea (A.D. 325). He died A.D. 335.

December 30, the sixth day of Christmas, is the only feria during the Twelve Days. Usually this day is observed with the propers assigned to the Sunday within the Octave of Christmas, even if it does not fall on Sunday.

This, then, is how Christmas is celebrated as an Octave plus Four - The Twelve Days of Christmas.

Hodie scietis, quia veniet Dominus

Today you shall know that the Lord will come.

Chanticleer

All this night shrill chanticleer,
Day's proclaiming trumpeter,
Claps his wings and loudly cries,
Mortals, mortals, wake and rise!
See a wonder Heav'n is under;
From the earth is risen a Sun
Shines all night, though day be done.

Wake, O earth, wake ev'ry thing!
Wake and hear the jou I bring;
Wake and joy; for all this night
Heav'n and ev'ry twinkling light,
All amazing, Still stand gazing.
Angels, powers, and all that be,
Wake and joy this Sun to see.

Hail, O Sun, O blessed Light,
Sent into the world by night!
Let thy rays and heav'nly powers
Shine in these dark souls of ours;
For most duly Thou art truly
God and man, we do confess;
Hail, O Sun of Righteousness!

From 'Devotionis Augustinianae Flamma by William Austin, of Lincolnes Inne Esquire', who died 16 January 1633 (published 1635). There is a monument to him in St. Saviour's Southwark. [Oxford Book of Carols. ]

What to do on Dec. 28 and Jan. 4.

Much discussion has arisen concerning which Mass is to be celebrated on December 28, 2008. "This is the Feast of the Holy Innocents; but should we, perhaps, celebrate the Sunday after Christmas instead?"

In the pre-Vatican II missal, the Mass for Sunday within the Octave of Christmas (Sunday after Christmas, if you will), is to be celebrated on December 30th no matter what day of the week this falls on, should Christmas or any of the three days following fall on a Sunday. In the event that either Dec. 29th or Dec. 31st should fall on a Sunday, the Mass to be said on Dec. 30 is that of the Octave of the Nativity which is the same as the Third Mass of Christmas. The Epistle and Gospel, however, are to be taken from the Second Mass of Christmas. Dec. 30 is the only ferial day in the old calendar. Dec. 29 is St. Thomas of Canterbury, and Dec. 31 is St. Sylvester.

Then come the question of what to do for the Second Sunday after Christmas? You may follow this discussion at Gottesdienst Online. (Dec. 12 - What to do with Sundays after Christmas?)

According to the pre-Vatican II missals, the solution to this problem is easily solved. The propers assigned to the Second Sunday after Chrstmas are traditionally those of the Vigil of the Epiphany. TLH actually uses (most of) these propers for the Sunday after Christmas.

Introit: When all was still and it was midnight.... (TLH - Sunday after Christmas, second place.)

Collect: Almighty and everlasting God, direct our actions according to Thy good pleasure.... (TLH - Sunday after Christmas.)

Epistle: Gal 4:1-7 (TLH - Sunday after Christmas)

Gradual: Thou art fairer than the children of men.... (TLH - Sunday after Christmas.)

Gospel: Matt 2:19-23 (TLH - Sunday after New Year, TLH beginning at v. 13.)

Preface: Christmas.

This solution is in agreement with the historic use and the TLH propers.

Advent, Christmas and a Calendar Change.

A few years ago, an LCMS pastor opined that Christians would be better served if some of the things about Advent and Christmas were changed. Changed, in this case, was to be understood as reshaped and rescheduled. The mixture of the secular and sacred aspects of these seasons only serve to dilute both.

The confusion of the secular and sacred is understandable; especially when we are to be living in the world, but not of the world. But to make changes to the ancient cycle of the year is not the problem of the calendar.

Advent is the first season of the Church Year. It is, by definition, a season of preparation. The Feast of the Nativity, however, is not the sole focus of Advent. One of the ancient collects for Advent prays: "Mercifully hear, O Lord, the prayers of Thy faithful people, that as they rejoice in the Advent of Thine only-begotten Son according to the flesh, so when He cometh a second time in His majesty, they may receive the reward of eternal life."

The Nativity of our Lord is the source of our salvation; but Advent is also focused on the final Advent, the return of our Lord in the fulness of His power. The Church Year ends with a focus on the end times, and Advent keeps us pointed in the same direction.

The momentum that this pastor wished to build up as we move toward Christmas is easily diluted by the commercialism of the world we live in. How many times do you see Christmas trees in your neighbor's windows on the day after Thanksgiving, and at the curb on the day after Christmas? So much for the commercialized momentum toward Christmas.

The momentum that truly builds up toward the Feast of the Nativity should be nothing more than the momentum described in the historic Introit for the Sunday after Christmas: "When all was still, and it was midnight, Thy almighty Word, O Lord, descended from the royal throne."

This miraculous, subtle momentum was endured by the Blessed Virgin, witnessed by the barnyard animals, announced to humble shepherds, and saught after by the Magi. Thus was the beginning of our redemption.

Rather than reshape and reschedule the cycle of the Church Year, it is more important that we preserve the historic calendar and be guided by the liturgy that has guided the generations that have preceded us.

The Feast of All Saints

Almighty God, who hast knit together thine elect in one communion and fellowship, in the mystery of the body of this Son Christ our Lord: grant us grace to follow thy blessed Saints in all virtuous and godly living; that we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee. Through the same Jesus Christ, thy Son, our Lord, who livest and reignest with thee and the Holy Ghost; ever one god, world without end. Amen.

The glorious company of the Apostles praise thee; the goodly fellowship of the Prophets praise thee; the white-robed army of Martyrs praise thee; all thy Saints and Elect with one voice do acknowledge thee, O blessed Trinity, One God.

Blessed be God in His Angels and in His Saints.

The Dedication of St. Michael the Archangel

In the fifth century, the 29th day of September, coinciding with the anniversary of the Dedication of several important churches under the invocation of St. Michael the Archangel, began to be regarded as an appropriate day for the yearly solemn commemoration of the Holy Angels. It soon thereafter became of universal celebration as a high festival. Of the Holy Angels, who are numbered by millions (Daniel 7:10) holy Church venerates, in an especial manner, besides St. Michael their Prince, Saints Gabriel (March 18) and Raphael (October 24), of whom names have been revealed to us, and those who have been appointed to be the particular Guardians of men (October 2 - Holy Guardian Angels).

From the Roman Missal, Seventh Edition, Benziger Brothers, 1936.

The Assumption of the Blessed Virgin Mary

Historically, Lutherans have regularly celebrated only two festivals of the Blessed Virgin Mary - the Purification and the Annunciation. These two festivals were continued by Luther in his statements "Concerning the Order of Public Worship." (LW, vol. 53, Liturgy and Hymns, p. 14.)
In this statement Luther also continued, for the time being, her Assumption (August 15) and her Nativity (September 8).

A 1731 Lutheran calendar retains the title The Assumption of Mary. Loehe's 1868 calendar styles it as The Homecoming of Mary. Both of these calendars retain the festival of The Nativity of Mary.

These festivals have begun to be included in various Lutheran calendars during the last 40 years. The Assumption is generally renamed St. Mary, Mother of Our Lord (St. Mary, Mother of God). The Nativity of Mary is usually overlooked.

No matter by what name we title this festival, it is the day we commemorate the falling asleep of the Mother of God, comforted in the arms of her son and Lord, Jesus Christ.


A Office hymn of the Blessed Virgin Mary
Quem Terra, pontus, sidera

The God whom earth, and sea, and sky
Adore, and laud, and magnify,
Whose might they own, whose praise they swell,
In Mary's womb vouchsafed to dwell.

The Lord whom sun and moon obey,
Whom all things serve from day to day,
Was by the Holy Ghost conceived,
Of her who through His grace believed.

How blest that Mother, in whose shrine
The great Artificer divine,
Whose hand contains the earth and sky,
Once deigned, as in his ark, to lie:--

Blest in the message Gabriel brought,
Blest by the work the Spirit wrought;
From whom the Great Desire of earth
Took human flesh and human birth.

All honour, laud and glory be,
O Jesu, Virgin-born, to thee,
Whom with the Father we adore,
And Holy Ghost for evermore. Amen.

"Rubrics" and the Treasury of Daily Prayer

In the light of the previous discussions re. rubrics and hyper-ritualizing, I am a bit surprised to find extremely detailed instructions in the How to Use section of The Treasury of Daily Prayer.

"The ribbons are used, in the order and for the purposes as indicated in the list that follows. If you use this order, you are less likely to tangle the ribbons as you use the Treasury."

"Dark Green = marks the Church Year calendar section."
"Gold = marks the current day in the Church Year."
"Red = marks the order of prayer you are using (all orders are in the center of the book)."
"Purple = marks the additional prayers you may choose to use daily."
"Light Green = marks your place in the Psalms."
"Blue = marks "Prayers for the Baptized Life" or any place in the book of your choice."

There follows, then, "detailed, step-by-step" instructions on how to correctly insert the ribbons into the book, how to use them to (correctly) mark the appropriate sections of the book, and how to manipulate them during the recitation of the office.

What I found most amusing about this set of instructions is this statement: "If you use this order, you are less likely to tangle the ribbons...." This, I think, is the ultimate of hyper-ritualizing.

Rubrics, Reservation & Mass

Recently, there has been debate on a particular blog that calls into question the use of medieval rubrics (i.e. hyper-ritualism) in the Lutheran Divine Service. This was followed by post that states that Lutherans do not practice Reservation of the Blessed Sacrament. Then followed a postulation that the Real Presence of our Lord's Body and Blood evaporates from the bread and wine at the end of the service (the benediction). This was then followed by a suggestion that is it is (almost) un-Lutheran to refer to the Divine Service as the Mass. I have no problem with the various comments that were posted in reply to these questions; but I do have a few problems with the original statements.

Rubrics, in and of themselves, have no bearing on the validity or efficacy of the sacrament being celebrated. It was also suggested that we should not adopt or adapt outdated Roman rubrics or invent new rubrics where none exist (as in the LSB).

Rubrics are the directions that keep everything on track. They are the outline and framework that defines the basic form and pace of the service. Just because a particular rubric is absent from an approved service book (LSB), this is not to be understood as a suppression of that particular rubric. The historical rubrics of he Western Rite are as much the rubrics of the Lutheran Church as they are of the Roman Church. We can and should use those that instruct and edify; but reject those that compromise the Gospel.

The suggestion that the bread and wine of the Eucharist cease being the Body and Blood of Christ when the Service is concluded has all of the marks of a receptionist theology. Granted, this post began by stating that Lutherans oppose the practice of reserving the Sacrament. It was said that Luther himself forbade the practice.

Even in the light of extra usum nullum sacramentum, I cannot comprehend the idea that the Body and Blood of Christ in His Holy Sacrament has a shelf life or an expiration date. Unless I am persuaded by Scripture that this is indeed so, I prefer to err by reserving the Relique rather than to err by assuming that the Real Presence expires at the end of Mass. Without proof, I will not impose limits upon the word and power of Christ.

To debate the use of the word/name Mass in Lutheran circles is akin to Don Quixote tilting as windmills. Luther and the Reformation fathers retained both the word and the liturgy called the Mass. If we are to be advised to abandon the use of this word because it has too much baggage attached to it, I would suggest that much of this baggage might have been attached thereto by those who do not understand the proper use of this term.

Misericordia(s) Domini

"Misericordia Domini plena est terra."

In Lutheran circles, this is a typo that may live forever.

In the Western Rite all of the Masses celebrated during the year are named according to the opening words of their Latin Introits. Thus, Masses are referred to by their name, not by the day on which they are celebrated. This is especially true when references are made to the various Masses for Feast Days (the Common Masses).

Lutherans assign names to the Sundays in Advent, in Lent and from Easter to the Ascension; but these are only an exception. To review the names of every Sunday of the year, look at the Calendar posted on LexOrandi.org.

It is my opinion that this typo is a carry-over from the Kirchen-Agende printed by CPH in 1922. The Evangelical Lutheran Hymn Book (CPH, 1924) retained this typo as does The Lutheran Hymnal (CPH, 1941). The Service Book and Hymnal (as recently as 1979 printing) does not contain this typo. Since I do not have a copy of the LSB, I do not know if the LSB perpetuates this typo; but I know that LSB users do perpetuate it.

Now, while I am on a roll, I will jump ahead to the Third Sunday after Easter - Rogate. Following the naming convention mentioned above, only the CPH 1922 Kirchen-Agende bows to tradition. i.e "Am fünften Sontag nach Ostern, genannt Rogate, oder Vocem Jucunditatis. "With a voice of singing...", as the introit says.

This may be nit picking; but what else is a traditionalist supposed to do?

The Paschal Candle

In that Easter is little more than two weeks away, I have posted an article written by the Rev. Kenneth E. Runge, pastor of Zion Lutheran Church (1939 - 1974), Detroit, Michigan. In this article, Fr. Runge explains the features of the Paschal CandlePrincipal Features of the Paschal Candle and Their Spiritual Significance.

The title of this post links directly to this article.

Your comments are always appreciated.

An Announcement

I am happy to announce the resurrection of the BOC Journal website which is dedicated to the publication of "The Bride of Christ" and Lutheran Liturgical Renewal.

You are invited to visit the web site to read the full announcement.

A companion blog has been created for the purpose of discussing issues related to the journal and Lutheran Liturgical Renewal. The web page announcement lists several suggestions for discussion topics.

Please visit these sites and give us your suggestions as we rebuild the Journal.

The Sanctus and Beyond

In the Lutheran use, from the Sanctus onward the liturgy consists of common forms that do not vary as do the propers of the day. There may be two or three options regarding post-Communion collects; but the variations are still of the common.

Deferring to Fr. Eckardt's Liturgical Seminar, I will offer a few alternatives to his remarks on the remaining portions of the Liturgy.

Concerning the Sanctus, I am in agreement. It is good to note that he recommends a low bow during the Seraphic ascription (Holy, holy, holy,...), and indicates an erect posture during the Hosanna. Again, a slight bow is made at Blessed is He...., and erect again for the final Hosanna. In many places it seems to be the custom to retain a bowed posture until the beginning of the Blessed is He.... To me, this is akin to shouting "Hurrah!" while maintaining a submissive posture.

Concerning the Our Father, Luther and St. Gregory aside, I may not fully agree that the Our Father has a consecratory nature. As for Piepkorn's discouragement of ringing bells (ie. the Prayer Bell) during its recitation, Rubrics for the Ringing of Tower Bells directs that "The bell shall be rung throughout the praying of the Lord's Prayer in Divine Worship at whatever place in the Liturgy or Orders it may be said, Whether morning or evening, Sunday or weekday."

I do, however, lament the post-Vatican II change that gave the Our Father to the entire congregation, at least during the Mass and the Baptismal rite. If the Lord's Prayer does have a consecratorial (or blessing) aspect, it seems strange to have the entire congregation participate in this consecration or blessing. However, I can imagine the reaction if we would "remove" the Lord's Prayer from the general congregation and restore the former use of The Lutheran Hymnal.

From this point on, the remainder of the Liturgy does not vary. The only variables are the ceremonies attached to these stages of the Liturgy. The Verba, the Pax, the Agnus Dei, distribution and post-distribution remain the same. The Ablutions may be taken at the altar or may done in the sacristy after Mass. The Nunc Dimittis and post-Communion collect remain unchanging, with established exceptions.


At this point I would ask for your comments on two points.

1. I have a copy of Propers of the Service for the Church Year, set to Gregorian Psalm-Tones, by Albert Olai Christensen and Harold Edward Schuneman. These are based upon the Common Service Book, and was published by H. W. Gray Company, date not available.

When/why did Lutherans discontinue the use of the Proper Offertories, especially for Sundays?

2. When/why did Lutherans discontinue the use of Proper Post-Communion Collects, especially for Sundays? I know that the proper post-Communions for Saint's days tend to be sacrificial in nature; but the Sunday collects are generally oriented to the Gospel of the day.

I await your comments.

The Announcement of Movable Feasts at Epiphany

On Epiphany, after the reading of the Gospel, the traditional announcement of the movable holy days of the church year may be made in the following form:

"Dearly beloved brethren, ye shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:

January 20th is Septuagesima Sunday.

On February 6th, Ash Wednesday begins the most holy season of Lent.

On March 23rd, we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.

May 1st is the Feast of the Ascension of Our Lord Jesus Christ.

May 11th is the Feast of Pentecost.

November 30th is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."

The Preface and Proper Preface.

Others, especially Fr. Eckardt on his Liturgy Seminar, have addressed the Hymn of the Day, the Sermon, the Prayer of the Church and the Offertory. I will move directly to the Preface and Proper Preface.

The text of the Preface presents a curiosity.

In Latin, it reads Vere dignum et justum est, aquum et salutare,...

In German, it reads Es ist in Wahrheit würdig und recht, billig und heilsam,... or Wahrhaft würdig und recht, billig und heilsam ist es,...

All of the Englich liturgies with which I am familiar render this It is truely meet (good), right and salutary,... I welcome your comments on this point.

Concerning the Proper Preface, I offer the following:

I do agree with Fr. Eckardt that the Proper Prefaces for the seasons have suffered lack of uniformity. I disagree with Fr. Eckardt regarding the divisions of the lengthy Trinity season. Although sub-dividing Trinity Tide into St. John's Tide, St. Laurence Tide, and Michaelmas Tide, may have historic precedent, it has not been done since 1570. In addition, the trend to number Sundays after (in) St. John's Tide and St. Laurence Tide and after Michaelmas, seems innovative.

The seasonal Proper Prefaces also suffer when, following the understanding that every Sunday is a little Easter, a proper Sunday preface with Easter overtones is used during Trinity Tide whenever the historic preface seems to have been suppressed.

I have listed the historic Proper Prefaces, including a few that do not appear in TLH, in the Orde Missae on LexOrandi.

Here again, I welcome your comments.

The Nicene Creed

The Nicene Creed is the only creed confessed during the Mass. The historic rubric omits the Creed "on ferias, and even on many saints days." It is, however, always said on Sundays, and on many principle feasts.

The use of the Anathasian Creed on Trinity Sunday, in place of the Nicene Creed, is contrary to this rubric. In this case, the Anathanasian Creed may be used a the first (OT) reading. Otherwise, it is properly used as a reading at Matins on Trinity Sunday.

The historic rite places the sermon or homily between the Gospel and the Creed. Common usage places the Creed immediately after the Gospel. I would suggest that the placement of the Creed is a matter of local custom.

Since the Gloria in Excelsis, the Creed and the Sanctus share a common dignity; the rubrics direct that everyone faces the (liturgical) East when the Creed is recited.

In those places where the Creed follows immediately upon the Gospel, especially when the Gospel has been read in procession, it is contrary to the rubrics to intone the Creed while the procession is returning to the altar, and while the celebrant is facing the congregation. The sub-deacon returns the book to the celebrant. After the ministers have returned to their usual places, only then it the Creed to be intoned.

The Holy Gospel

Before the reading of the Gospel, the deacon kneels at the center of the altar and asks for a blessing. The celebrant blesses him saying, The Lord be in your heart and on your lips, that you may worthily and rightly proclaim his holy Gospel, in the name of the Father, and of the Son + , and of the Holy Spirit. Amen.

The sub-deacon and deacon go to the place where the Gospel is to be read. The deacon carries the book, then gives it to the sub-deacon to hold while he reads. The usual manner of announcing the Gospel is The Holy Gospel according to St. ______, the ____ chapter. As the deacon begins this announcement, he makes the sign of the cross with his right thumb upon the first word of the text. As he continues, he makes the same sign, in the same manner, upon his forehead, his lips and his breast.

Another manner of announcing the Gospel is The Holy Gospel of our Lord and Savior Jesus Christ according to St. _____. In the historic rite, the gospel is announced as either The beginning of... or The continuation of... the Gospel according to St. ____.

Historically, before the Gospel is announced, the deacon intones The Lord be with you. And the congregation responds And with your Spirit. The Gospel is then announced in the usual manner, to which the congregation responds Glory be to you, O Lord. At the conclusion of the reading, the congregation responds Praise be to you ,O Christ.

It would not be inappropriate to conclude the reading by saying The Gospel of the Lord. (Notice that this phrase is not preceded by This is.)

Historically, when the book is returned to the celebrant, he prays (in a low voice) By the words of the Gospel may our sins be purged away.